Review and Herald, Vol. 88, No. 37. (9/14/1911)

Review and Herald

Sep 14, 1911

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Sep 14, 1911

Christ's Intercession

By Martha Harris Golden

Martha Harris Golden

*Hard pressed by foes who sought His doom, And demon-powers that thronged His way, The Master with His God communed As His disciples now should pray. It reached the Father's listening ear,— His heart's desire for you and me. Debarring dread of death and fear, He claimed a filial unity,— Sublime request and noble plea! When buffeted on every side, Amid His sun's obscurity, For us He prayed,—our Christ Who died!*

*And still the risen Saviour pleads While angels laud His matchless grace; A little while He intercedes; Then shall we see Him face to face. Wondrous our Jesus' ministry, And marvelous our Father's care; Nor can aught bar love's mighty sea, When all God's children bend in prayer.* Portland, Ore.

CHRISTIAN EDUCATION

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Our Need

By O. P. Wilson

O. P. WILSON

Our need to-day is not for gold, Nor skill in every art, But more of Christ to dwell within Each vain and sinful heart; Yes, more of Jesus, that we be A banner bright, unfurled For him who gave his Son to die To save this darkened world.

We talk of heathen far and near, Each nation's sore distress; We give and preach, we pray and teach, And talk of our success; But what of that, if we have not The thing that counts indeed,— A holy life wrought out each day Through Christ, “our timely meed”?

It matters not what we may say About our speech and song, Nor what great things possess our clay Amid the opposing throng, If we have not that life within, Of faith, and hope, and love, Which comes to all,—a timely meed,— From out the throne above.

Vinita, Okla.

Days of Toil and Trial

By Ellen G. White

MRS. E. G. WHITE

For over three years Ephesus was the center of Paul's work. A flourishing church was raised up here, and from this city the gospel spread throughout the province of Asia, among both Jews and Gentiles.

The apostle had now for some time been contemplating another missionary journey. He “purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.” In harmony with this plan, “he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus;” but feeling that the cause in Ephesus still demanded his presence, he decided to remain until after Pentecost. An event soon occurred, however, which hastened his departure.

Once a year, special ceremonies were held at Ephesus in honor of the goddess Diana. These attracted great numbers of people from all parts of the province. Throughout this period, festivities were conducted with the utmost pomp and splendor. The gods were represented by certain ones of the people chosen for the purpose, who were regarded as objects of worship, and were honored by processions, sacrifices, and libations. Musical contests, feats of athletes, and fierce combats between men and beasts, drew crowds to the vast theaters. The whole city was a scene of brilliant display and wild revelry. The air rang with the shouts of mirth. The people gave themselves up to feasting, drunkenness, and the vilest debauchery.

This gala season was a trying time for those who had newly come to the faith. The company of believers who met in the school of Tyrannus made an inharmonious note in the festive chorus, and ridicule, reproach, and insult were freely heaped upon them. Paul's labors had given the heathen worship a telling blow, in consequence of which there was a perceptible falling off in the attendance at the national festival, and in the enthusiasm of the worshipers. The influence of his teachings extended far beyond the actual converts to the faith. Many who had not openly accepted the new doctrines became so far enlightened as to lose all confidence in heathen gods. Paul's presence in the city called special attention to the fact, and curses loud and deep were uttered against him.

There existed also another cause of dissatisfaction. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of small shrines and images, modeled after the temple and the image of Diana. Those interested in this industry found their gains diminishing, and all united in attributing the unwelcome change to Paul's labors.

Demetrius, a manufacturer of silver shrines, calling together the workmen of his craft, said: “Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at naught; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshipeth.” These words roused the excitable passions of the people. “They were full of wrath, and cried out, saying, Great is Diana of the Ephesians.”

A report of this speech was rapidly circulated. “The whole city was filled with confusion.” Search was made for Paul, but the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God had been sent to guard the apostle; his time to die a martyr's death had not yet come.

Failing to find the object of their wrath, the mob seized “Gaius and Aristarchus, men of Macedonia, Paul's companions in travel;” and with these “they rushed with one accord into the theater.”

Paul's place of concealment was not far distant, and he soon learned of the peril of his beloved brethren. Forgetful of his own safety, he desired to go at once to the theater to address the rioters. But “the disciples suffered him not.” Gaius and Aristarchus were not the prey that the people sought; no serious harm to them was apprehended. But should the apostle's pale, care-worn face be seen, it would arouse at once the worst passions of the mob, and there would not be the least human possibility of saving his life.

Paul was still eager to defend the truth before the multitude; but he was at last deterred by a message of warning from the theater. “Certain of the chief of Asia, which were his friends, sent unto him, desiring that he would not adventure himself into the theater.”

The tumult in the theater was continually increasing. “Some . . . cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.” The fact that Paul and some of his companions were of Hebrew extraction, made the Jews anxious to show plainly that they were not sympathizers

with Paul and his work. They therefore thrust forward one of their own number to set the matter before the people. The speaker chosen was Alexander, one of the craftsmen, a coppersmith, to whom Paul afterward referred as having done him much evil. Alexander was a man of considerable ability, and he bent all his energies to direct the wrath of the people exclusively against Paul and his companions. But the crowd, seeing that Alexander was a Jew, thrust him aside; and “all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.”

At last, from sheer exhaustion, they ceased, and there was a momentary silence. Then the recorder of the city arrested the attention of the crowd, and by virtue of his office obtained a hearing. He met the people on their own ground, and showed that there was no cause for the present tumult. He appealed to their reason. “Ye men of Ephesus,” he said, “what man is there that knoweth not how that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things can not be spoken against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly.”

In his speech Demetrius had said, “This our craft is in danger.” These words reveal the real cause of the tumult at Ephesus, and also the cause of much of the persecution which followed the apostles in their work. Demetrius and his fellow craftsmen saw that by the teaching and spread of the gospel the business of image-making was endangered. The income of pagan priests and artisans was at stake; and for this reason they aroused against Paul the most bitter opposition.

The decision of the recorder and of others holding honorable offices in the city, had set Paul before the people as one innocent of any unlawful act. This was another triumph of Christianity over error and superstition. God had raised up a great magistrate to vindicate his apostle, and hold the tumultuous mob in check. Paul's heart was filled with gratitude to God that his life had been preserved, and that Christianity had not been brought into disrepute by the tumult at Ephesus.

“After the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.” On this journey he was accompanied by two faithful Ephesians brethren, Tychicus and Trophimus.

Paul's labors in Ephesus were concluded. His ministry there had been a season of incessant labor, of many trials, and of deep anguish. He had taught the people in public and from house to house, with many tears instructing and warning them. Continually he had been opposed by the Jews, who lost no opportunity to stir up the popular feeling against him. Again and again he had been attacked by the mob, and subjected to insult and abuse. By every means which they could employ, the enemies of the gospel had sought to destroy the effects of his work.

And while thus battling against opposition, pushing forward with untiring zeal the gospel work, and guarding the interests of a church yet young in the faith, Paul was bearing upon his soul a heavy burden for all the churches. Nor was he released even from physical labor. At Ephesus, as at Corinth, he worked with his own hands to supply his necessities. In weariness and pain from unceasing toil and constant danger, enfeebled by disease, and at times depressed in spirit, he steadfastly pursued his work.

News of apostasy in churches of his planting caused him deep anguish. He greatly feared that his efforts in their behalf might prove to be in vain. Many a sleepless night was spent in prayer and earnest thought, as he learned of the methods employed to counteract his work. As he had opportunity, he wrote to the churches, giving reproof, counsel, admonition, and encouragement, as their condition demanded. In his epistles the apostle does not dwell on his own trials, yet there are occasional glimpses of his labors and sufferings in the cause of Christ. Stripes and imprisonment, cold and hunger and thirst, perils by land and by sea, in the city and in the wilderness, from his own countrymen, from the heathen, and from false brethren,—all these he endured for the sake of the gospel. He was “defamed,” “reviled,” made “the offscouring of all things,” “perplexed,” “persecuted,” “troubled on every side,” “in jeopardy every hour,” “always delivered unto death for Jesus' sake.”

Amid the constant storm of opposition, the clamor of enemies, and the desertion of friends, the intrepid apostle almost lost heart. But he looked back to Calvary, and with new ardor pressed on to spread the knowledge of the Crucified. He was but treading the blood-stained path that Christ had trodden before him. He sought no discharge from the warfare till he should lay off his armor at the feet of his Redeemer.

Communion With God

By Claude E. Eldridge

CLAUDE E. ELDRIDGE

Daily family worship ought to prevail in every Seventh-day Adventist home. Daily Bible study and earnest seeking of God ought to be the custom of every isolated Adventist, and of every young person who is not a member of a family prayer circle. Sabbath Bible study is not sufficient. As taking food but once a week would leave us physical weaklings, and probably cause our death, just so surely will a neglect of the “word that proceedeth out of the mouth of God” result in spiritual weakness, and ultimately in spiritual death. There should be a daily partaking of that “living bread which came down from heaven.”

Do we realize what it means to “lay aside every weight, and the sin which doth so easily beset;” to be overcomers, “perfecting holiness in the fear of God;” to be among the “hundred forty and four thousand”? If we ever stand on Mount Zion with the Lamb, and follow him “whithersoever he goeth;” if we ever become able to learn the “new song,” and to appear “without fault before the throne of God,” we shall need to develop a nobility of character which is, as yet, unattained by many.

“But,” we may say, “we keep the Sabbath, pay tithe, attend Sabbath-school and church, and are looking for the coming of the Lord.” All this is excellent; but is it sufficient to develop in us that degree of nobility required of God’s remnant people? “Looking unto Jesus,” we find him saying, “Search the Scriptures.” A little random Bible reading, a hasty glance at the Sabbath-school lesson Sabbath morning, or even some real Bible study on the Sabbath, can never assure us of the highest possible nobility in Christian experience.

Of the Bereans in Paul’s day, we read: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.” This is what you and I need,—a daily “looking unto Jesus,” in his Word; a regular partaking of “our daily bread.” And how can we do this better than in the beautiful old-fashioned custom of family worship, daily gathering young and old in our homes, and “looking unto Jesus,” “the chiefest among ten thousand,” until he becomes to each the one “altogether lovely,” “more to be desired . . . than gold,” whose return to earth becomes the longing desire in every heart?

“But,” objects some poor, tired, hard-working mother of a large family, “I have so much work every day that must be done, so many little details to fill in every moment, that it seems impossible to do more than to lay by the work on the Sabbath. Why,” says this dear sister, “I think I am doing well if I can attend meeting, and perhaps read my Bible a little Sabbath afternoon.”

“Take heed to yourselves, lest at any time your hearts be overcharged with . . . cares of this life.” “Seek ye first the kingdom of God, and his righteousness.” Your food, clothing, and shelter the Lord has promised to add unto you. O that we might accept this definite promise of the Lord, realizing all that it embraces! It means that if we take time to study to show ourselves “approved unto God . . . rightly dividing the word of truth,” he will help us so to arrange our affairs as to be able to do every necessary thing.

Boulder, Colo.

The Shortest Verse in the Bible

By May Lambert

MAY LAMBERT

As we read God's Book, our attention is suddenly arrested by seeing a verse containing only two short words, “Jesus wept.” Can we do aught else but stop in wonder as we read them? “Jesus wept”! Why was this? What reason could there be that Jesus, the Lord of glory, the Creator of the universe, the Son of the everlasting Father, should weep?

Ah, I have not far to look for the answer. As the mirror is a reflector of the object which stands before it, so as I stand before my Lord, there is reflected to me the exceeding sinfulness of my heart, and I know why Jesus wept. As he, the Lord of glory, saw with his infinite eye the sinfulness of the human heart, its hypocrisy and deceit; as he looked at Israel, his chosen people, whom often he would have gathered as a hen gathers her brood, rejecting the One who longed to save them, can we any longer wonder why “Jesus wept”?

Those tears were shed in sympathy and pity for every human wo that you and I have suffered, for every pain we have ever had to bear. O, what wondrous love must have prompted such an act!

We can never fathom such love; but as we behold it, does not that love create a new current of love in our hearts for the Master? Does it not stimulate us to endure unto the end?

Did Jesus weep in vain?—Nay; for our hearts can not but respond to such a manifestation of his love. As we gaze upon those tears, our faith grows brighter; and we gladly place our hands in his, to follow willingly wherever he may lead, to bear joyfully whatever he may send.

Then as our Saviour looks down the ages, and beholds the transforming result of those tears upon the human family, “he shall see of the travail of his soul, and shall be satisfied.” And beholding those tears, our longing grows stronger to gaze on the face of the “chiefest among ten thousand,” the One “altogether lovely.”

Then, although literally “Jesus wept” is the shortest verse in the Bible, can we any more call it the least in importance?—Nay, rather it has an infinitude of meaning and import.

GEO. I. BUTLER

By George Ide Butler

Many Voices—No. 5

Further Proof of Christ’s Ministry in the First Apartment of the Heavenly Sanctuary After His Ascension

GEO. I. BUTLER

In Revelation 4 we are given a view of future things, as revealed to John in a new vision embracing in its fulness the seven seals. The full view is given in chapters 4, 5, 6, and 7. We give the introduction: “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Chapter 4: 1-5.

The later connection shows that upon this throne was God the Father, and Christ was ministering in his presence. That this scene took place in the first apartment of the heavenly temple, there can be no doubt. The antitype of the golden candlestick, with its seven branches, was burning before the throne of God. In the second apartment, as we shall see later when we come to the transition to the most holy place, the prominent object was “the ark of his testament.” Nothing of this kind was in view in this scene; but the seven golden candlesticks were burning before the throne. Another particular is also apparent, demonstrating the same conclusion. There were twenty-four helpers present in this scene. The service in the first apartment of the earthly sanctuary always had assistant priests under the direction of the high priest. But not so in the great day of atonement in the most holy place. The high priest alone ministered in the most holy place. Besides, the work engaging the attention of those brought to view pertained not to the judgment scene, but to the general work pertaining to the first apartment. Let the reader notice that here is positive evidence that Christ’s work was here in the first apartment, because it was where the antitype of the candlestick of seven lamps was prominent, which article was never seen in the most holy place. Let the reader also notice that a throne is brought to view upon which the Father sat, while Christ also ministered before him.

Christ, in his ministration in connection with the seven seals, is beautifully and forcibly presented as a “lamb slain;” or, literally, as translators tell us, “wounded in the neck,” as if offered in sacrifice. But in the same scene he is also presented as the Lion of the tribe of Judah, who proceeds to open and explain the seven seals; i. e., the history of the true church in its relation to worldly powers. Was this work, which was going on through nearly nineteen centuries, the judgment work pertaining to the decision of the cases of mankind and the blotting out of sins, or of the names of the unfaithful from the book of life, as some unwisely argue?—Certainly not. It was performed in the apartment where was the antitype of the seven candlesticks,—the first apartment.

In chapter 8 another scene is presented, the series of seven trumpets, representing warlike movements of worldly powers in the earth more or less affecting the true church: “And I saw seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” Verses 2-4. The seven trumpets are symbols of war among the nations, beginning in the early part of this dispensation and continuing till our time. We are living under the sounding of the seventh angel. Let the reader notice especially where the service was in the heavenly temple when the series of the seven trumpets began. It was near the altar of incense and the censer for offering the incense in connection therewith. Was there ever in the earthly type any altar of incense in the most holy place?—None was ever seen there. The altar of incense and the censer itself were articles always belonging to the first apartment, never to the second. Christ’s ministration in A. D. 96, when John saw this wonderful vision, was surely in the first apartment. And if there then, it was certainly there until the close of the 2300-year period, when the work of judgment, or “the cleansing of the sanctuary,” began; yea, till the time of the Philadelphia state of the church was reached, and a door was shut and another opened in heaven, and our great High Priest made the transition from the work of the holy place to that of the most holy, and entered upon the last great judgment scene.

We now come to another view at the closing of this seven-trumpet period in

the very last of the series, when the seventh trumpet sounded. Let us see what takes place in that sounding, and in what place our great High Priest is then ministering:—

“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshiped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Rev. 11:15-19.

A period of time is allotted to the sounding of each of these seven trumpets. That period while the sounding of the seventh trumpet is in progress, embraces all the events mentioned in this language, and closes with a mighty earthquake, that levels the great cities of the world, and moves every island and mountain out of its place, breaking up the whole surface of the globe. A terrible hail-storm follows the earthquake, every stone of which will be almost the weight of a talent. These catastrophes occur after the close of probation, when the nations of earth are rapidly preparing for the final conflict. Every one of them is preparing for war, building navies such as were never seen before, and they know not the outcome. Multitudes are looking for something awful to happen, they know not what. But the humble, devoted student of prophecy knows where he is, and what is coming. Over seventy years of the time included in the sounding of the seventh trumpet have now passed.

What was seen by John in reference to the ministration of Christ in heaven?—The great temple of God, his special dwelling-place, is opened, and the true ark of God is seen in that holy temple. Before it our great High Priest ministers. Ministers in what?—In the cleansing of the true sanctuary, which the Lord pitched and not man. The great judgment of Almighty God has come. “The hour [period] of his judgment has come.” The books of record and the book of life are brought forth from the archives of heaven. Over a hundred million of the heavenly angels, who have been ministering spirits to the saints of God, are in attendance. They are the heavenly witnesses who have written down the facts of the life of every responsible person. The supreme court of the universe is in session. The destiny of all men and of all the fallen angels is now to be decided forevermore.

When is this period in the history of our world? Is this away back when Christ ascended, and began his priesthood?—O, no! This scene occurs away down under the sounding of the seventh angel. The beginning of this period was in 1844, at the termination of the long period of 2300 years, which began 457 B. C., at the going forth of the decree to restore and build Jerusalem. It must, therefore, have been in A. D. 1844. “Figures will not lie.”

This scripture, Rev. 11:18, which brings to view the opening of the heavenly temple, clearly revealing the ark and its contents, thus demonstrating the perpetuity of the whole law of God, seventh-day Sabbath included, was the clearest point to all the old Adventists after the time had passed in 1844. The writer’s father, a strong believer in the 1844 movement, was a no-law Adventist. He could not see the Sabbath. To him the law was abolished. Father Bates was at a meeting in Waitsfield, Vt., and father and mother were present. She had become a Seventh-day observer before Father Bates preached on the sanctuary. At the proper point in his discourse he quoted Rev. 11:18. He said: “Father Butler, let us take a look, in imagination, into this heavenly ark. What is in it?—The whole law of God, nothing more, nothing less, seventh-day Sabbath and all. Surely it was not abolished.” From that point father was a believer in the Sabbath of the Lord. Hundreds of others were settled in the faith by this text. Ah, what a flood of light has come to this people from this scripture,—the sanctuary question, and the sanctuary cleansing beginning in 1844; the work of the judgment now in progress, and rapidly drawing to a close!

Bowling Green, Fla.

Open the Door

OPEN the door, let in the air; The winds are sweet, and the flowers are fair; Joy is abroad in the world to-day; If our door is wide, it may come this way. Open the door!

OPEN the door, let in the sun; He hath a smile for every one; He hath made of the raindrops gold and gems; He may change our tears to diadems. Open the door!

OPEN the door of the soul; let in Strong, pure thoughts which shall banish sin. They shall grow and bloom with a grace divine, And their fruit shall be sweeter than that of the vine. Open the door!

OPEN the door of the heart; let in Sympathy sweet for stranger and kin. It will make the halls of the heart so fair That angels may enter unaware. Open the door!

— British Weekly.

God My Teacher

By Ray N. Studt

RAY N. STUDT

The Lord is a wonderful teacher. “Behold, God doeth loftily in his power: who is a teacher like unto him?” Job 36:22. When Jesus was on earth, he was acknowledged as a teacher by all with whom he lived. It must have been wonderful to have the Lord of heaven for a teacher, and to live and walk with him as did the twelve. But to them he said: “It is expedient for you that I go away.” There must be, then, even greater opportunities for his followers to learn of him now than in those days. When Moses asked the Lord to teach him His ways, God answered: “My presence shall go with thee, and I will give thee rest.” O that every Seventh-day Adventist might have that presence, and have the consciousness of the Lord being his teacher!

“Whatsoever is not of faith is sin.” “When the Son of man cometh, shall he find faith on the earth?” “Here are they that keep . . . the faith of Jesus.” “Now faith is the substance of things hoped for, the evidence of things not seen.” “The just shall live by faith.” These and many other scriptures tell the wonderful part that faith plays in the plan of salvation.

“Faith is . . . the evidence of things not seen.” How long was Abraham required to believe that he was the father of the faithful, when as yet he had no son? How long did David believe he was the rightful heir of the throne and the real king of Israel, when to all human appearances he was an outlaw, and the despised leader of a band of outcasts hunted by Saul from cave to forest?

We have often read these experiences, and have wondered how God could talk with us as he did with Moses, Enoch, Noah, David, and others who, though having like passions with us, were made the friends of God. We sometimes pray: “Lord, teach us to know thy voice;” but, like the mother of James and John, we know not what we ask. We know not how great is the price to be paid, how hot must be the fire to burn away the dross in our lives. O Christian desirous of being a real disciple of Christ! pray that prayer; then, when the trials begin to come which will help to answer it, exclaim, with Job, “He knoweth the way that I take; when he hath tried me, I shall come forth as gold.”

Paul, writing to the Romans concerning the reason why men wandered from the Lord and understood not his voice, says: “Because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.”

We pray for the Lord to lead us, yet we fail to thank him for the way he does lead us. More than that, we do not even recognize that he is leading us. We think it is our own mind that leads us to do these daily duties, and leave God altogether out of it. In this, are we not as the heathen? “In all thy ways acknowledge him, and he shall direct thy paths.” The little things of life are the important things. God is waiting for us to come to him for help in everything; he desires that we shall acknowledge his guidance, and call on him for help in the humblest task.

Do you want the presence of the Lord always with you? Would you have him for your teacher? Then thank him for the lessons he has already taught you; and as surely as leaves come on the trees in the spring, as surely as fruit follows flowers, you will learn to know his voice, and everything in the world about you will proclaim his goodness and his mercy to your heart.

It is time that we should learn to know the voice of our God. We are living in a time when God wants to be closer to his people than ever before. The weak among us shall be as David. The least member of the household of grace may have direct communion with the God of the universe.

Madison, Tenn.

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