This is a very important office, the nature and duties of which are not so well understood as they should be. Greenfield says of diakoneo, to minister, i. e. to be an attendant, to afford assistance, or give supplies of necessary things, to minister to another’s necessities; relieve, assist, or supply with the necessaries of life, &c. To fill the office of a deacon, perform the duties of that office. And diakonia, ministry, serving, service, waiting, &c. The word minister in the New Testament has generally the meaning of servant, or to serve. The application of this word to a preacher of the gospel is more modern, except where the idea of service or a servant is attached to the office.
It is well understood that the officers chosen in the early church, as recorded in Acts 6: 1–6, were deacons of the church, though they are not given that title; but they were chosen to serve the church in secular matters in distinction from those who gave themselves to “the ministry of the word.” And these two classes are evidently referred to in 1 Tim. 3: 8–13 where Paul uses the word “deacon” as a title of office.
The importance of the office will best be learned by examining the scriptures which speak of their qualifications. These are the texts already referred to. In Acts 6: 3 it was ordered that they should select for this office seven men,
1. “Of honest report.” They who have to deal with other people’s matters, and especially to disburse the means of others, will be closely watched by both the church and the world. If their lives are not above suspicion they cannot benefit, but will injure the cause of God.
2. “Full of the Holy Ghost.” Not but what the Spirit of God should be found dwelling in every believer, but the deacons should be eminently men of God, spiritually minded, that they may be able to maintain an “honest report,” and faithfully discharge their duties to the pleasure and glory of God.
3. “And wisdom.” Not necessarily of the wisdom of this world. But “wisdom from above,” a sanctified judgment, to manage their affairs with prudence and discretion. This will include a proper capacity to manage temporal matters. A careless, slack, or indolent person could never fill this office worthily.
1 Tim. 3: 8–12, is still more full and explicit in pointing out the qualifications of deacons. It directs that they shall be,
1. “Grave.” This is not opposed to Christian cheerfulness, but it is opposed to lightness and trifling. A trifling spirit would quickly destroy the influence and usefulness of a person on whom such responsibilities were laid.
2. “Not double tongued.” This expression is somewhat singular. James speaks of the “double-minded,” by which is evidently meant the unstable, vacillating; such as could not be depended upon. Greenfield defines the word (dipsuchos), inconstant, fickle. In like manner Paul uses the word dilogos, double-tongued, for one whose speech is not reliable; who does not preserve consistency in conversation. But Greenfield gives a rendering in severe terms: “speaking one thing and meaning another, deceitful in words.” To avoid this, plain words should be plainly spoken; such as convey unmistakably our meaning. To speak in terms which any one can understand, and afterward say, “You mistook me; I did not mean so,” is only deception. If you did not mean so, you should not say so. Always let your words indicate what you mean. This must be the idea of the text.
3. “Not given to much wine.” Temperate, or abstemious.
4. “Not greedy of filthy lucre.” There are very strong reasons why this point should be urged as a qualification of a deacon. A greedy, worldly-minded, penurious man, cannot preserve an “honest report.” Debased as is the world, it still despises such a spirit. But especially is this disposition to be avoided where one has to dispense charities. The case of Judas should be a warning. He thought of the poor, and could plead for them, but only as a pretext for getting money into his own hands. John 12: 4–6. A deacon should be pre-eminently, a man who “deviseth liberal things.” He should not wait till others devise and prompt him; but, like Job, be eyes to the blind, feet to the lame, a father to the poor, and search out the cause which he knows not. Job 29: 15, 16. The poor, the widow and the orphan, are often God’s representatives, to develop and test the liberality of the church.
5. “Holding the mystery of the faith in a pure conscience.” He must not only be wise in understanding, but the truth must have its proper effect on his life. His conscience must be pure. “A good conscience” is both enlightened and sensitive, or tender. Light or knowledge without a tender conscience will puff up, and produce the Pharisee. A tender conscience not enlightened by truth may beget enthusiasm or fanaticism. Conscience, like a clock must be kept wound up and regulated.
6. “Be proved.” A church which elects a deacon before his faithfulness is proved, before they are acquainted with his character and disposition, will be likely to elect trouble and sorrow to themselves. “Look ye out,” said the apostle. Examine, select with care. Let no personal preference prompt you. Take God’s rule and measure by that alone. Serve not yourself, but God.
7. “Ruling their children and their own house well.” This is very essential. A disorderly house, unruly children, will soon destroy a man’s influence. Order is essential to the proper management of the affairs of the church. But if a man cannot maintain order in his own house and in his own matters, how shall he carry order in the matters of the church? It is impossible to act uniformly contrary to our habits. To properly estimate this quality in a deacon, we must consider that the poor often need advice; and quite often need help to get into a position where they may help themselves. A man without experience, without order and method in his own home matters; will not be able to discharge his duties, doing justice both to the church and to the poor.
As is required in Acts 6, they must be full of the Holy Ghost, all will admit that without these the qualifications as given in 1 Tim. 3 will never be reached.
And what a character is here given! How many deacons are there who realize the responsibilities of their office, and the exalted character that should be borne by those who fill it. Too few I fear.
It is adopted by us as a custom, in the absence of an elder to have the deacon take the charge of meetings, and exercise a general care for the church. The propriety of this is easily seen. It must devolve on some one, and if a deacon is near what he should be, he will, beyond all question, be well fitted for the place. Indeed there are few elders whose characters will stand the test of the above scriptures. Few even in the ministry who possess all the qualities there described. Quick perception is frequently accompanied with weak judgment. A man may be learned and fluent of speech, and be utterly wanting in power to rule well. “They that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.” And may the Lord help them all.
J. H. WAGGONER.
Boston, Sept. 13.
Light Will Be Given.
By Dudley Marvin Canright
We often meet with persons professing Christianity, and others who make no profession, who excuse themselves from obeying the truth by saying that they cannot tell what is right and what is wrong. They say that one preaches one thing, and another another thing. “Each one claims to be right,” say they, “and proves his doctrine from the Bible. If we only knew which was right we would receive it; but we cannot tell and it is no use to try.” Now I do not believe that this is correct reasoning. Says our Lord, “If any man will do his will, he shall know of the doctrine whether it be of God.” John 7: 17.
This was not an idle promise of our Saviour, but was made because it expressed the exact truth. It gives us the secret of this trouble which so many have. If any man will do God's will Christ says he shall know of the doctrine whether it be of God. The trouble is they are not doing God's will, neither do they wish to; but they are doing their own will and wish to continue in it. If they were holy men, who were walking with God, and earnestly seeking his will, carefully searching the Scriptures, and earnestly pleading with God, they would soon have light, they would not walk in darkness.
Says Christ, “Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” Matt. 5: 6. Is this language true? Do we believe his words? Hungering and thirsting after righteousness signifies a most earnest and longing desire for it. Not a dead apathy and indifference, a willingness to be in the dark as soon as in the light. The Psalmist says, “Light is sown for the righteous.” Ps. 97: 11. Again he says, “Unto the upright there ariseth light in the darkness.” Mark; it is to the upright man that light comes. He may be in the dark; but if he is an upright man, God will send him light, all the light he has for his people at that time. John says, “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” 1 John 1: 6. This is plain and to the point.117The man who walks with God has fellowship with him. He does not walk in darkness.
When we walk with God we must walk in the light. If one of God's children is in the dark, and earnestly crying for light, and asks God to give him light, the Lord is pledged to give it. Take a few examples to illustrate it: Acts 8: 26-40. The Ethiopian eunuch was returning from Jerusalem where he had been to worship. He was reading the Scriptures showing that he was a devout man; but he did not understand what he read. He desired light. What did the Lord do? Leave him to go on in darkness? He sent an angel and told Philip to go and join himself to the chariot. He did so and gave the eunuch that very light that he so much needed. The eunuch embraced it and became a Christian.
Acts 10: 1, 2: “There was a certain man in Cæsarea, called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people and prayed to God always.” Here indeed was a holy man, a God-fearing man, a praying man, but he was a Gentile and had never heard the gospel. He knew nothing with regard to the great light which God had sent into the world. Now see how careful the Lord was to send him light. He sent an angel to Cornelius and told him to send to Joppa for Peter. At the same time he instructed Peter in a vision, to go to Cornelius. Thus the Lord gave Cornelius light.
This beautifully illustrates our text: “If any man do his will, he shall know of the doctrine.” This is just as true to-day as then. If we walk humbly with God we shall always know his will.
D. M. CANRIGHT.
The Camp-Meeting at Charlotte.
Our last report closed with the Sabbath. As we left the ground, the soul-stirring tones of the evening hymn of worship were rising on the quiet air. The singing of a sweet song of Zion, by a thousand voices, when heard at such a distance as to blend them all in purest harmony, is not surpassed by any other music known to earth. What a scene will that be when the new song shall be sung on Mount Zion, when the "voice of the harpers harping with their harps," shall be as the "voice of a great thunder," and as the "voice of many waters!" Who of us will participate in that?
On Sunday, extra trains were run on the Peninsular railroad from Lansing and Battle Creek, leaving each place 9 A. M., and returning at 5 P. M. Besides those who came in this way, hundreds of teams from all the country round, brought in the people. Most of the day, Sunday, the crowd probably numbered over four thousand. The good order and entire absence of rowdyism, were an agreeable surprise to many who had attended camp-meetings of other denominations, and were subjects of frequent remark. Sister White spoke in the forenoon, Bro. White in the afternoon, and Sister White again in the evening. The subjects were to a large extent practical, brought home to the heart as they know so well how to do. This made a good impression upon the people. Hundreds, who no doubt were braced with prejudice against many of our doctrinal views, were delighted to hear the great practical truths of Christianity set forth in so forcible a manner.
The meetings continued till Tuesday morning. Sunday afternoon and Monday forenoon sinners and backsliders again came forward for prayers to a greater number even than on the Sabbath, as already reported. On Monday thirty-one were baptized by Brn. Byington and Strong.
Taken as a whole, the meeting was a good one. No one, so far as we know, has any reason to be dissatisfied. Many enjoyed it exceedingly, pronouncing the time they spent on the camp-ground, the happiest of their lives. The servants of God were free and of good courage. And though a feeling of solemnity seemed to pervade all hearts, we felt that we could hope for greater blessings and brighter days.
It was not our privilege to be present the last two days of the meeting. We present the foregoing facts as we gathered them from those who continued on the ground. And we trust those whose privilege it was to personally enjoy the closing scenes of this good meeting, will speak more fully concerning them.
The Work of God for Our Time.
By George Ide Butler
The work of reform inaugurated in these last days, having as a basis, the “commandments of God and the faith of Jesus,” which we term the third angel's message, is an immense work. It consists of nothing less than bringing up the theory and practice of those who will accept it to the apostolic standard in all its breadth, in all its holiness, in all its power. The very thought of such a reform, is startling, and yet I dare not allow my mind to contemplate being satisfied with anything less. I should consider it unsafe in myself, and criminal in regard to others, to set up a lower standard than this.
No! this work is not some notion, or fancy, some slight change in form or doctrine, to act as a present panacea, some hobby of a moment, but as a re-establishment of great principles, trampled upon for ages—principles worthy of a place in the immutable law of God, and in the gospel of his Son.
During the long night of moral darkness which reigned over the church for ages, Satan succeeded in removing, or obscuring, many of the blessed truths which God had revealed to man. The reformers were agents in his hands in bringing back a portion of them to their rightful position. And as a general rule, each of the denominations into which the Protestant world is divided, have some, one or more truths which are important. On these they battle and make converts, holding their errors in the background.
It is the province of the work of God in the last days, to group together all these truths, and with others undiscovered before, go forth to prepare a people for Christ's coming. It may seem vain and egotistic to claim this for ourselves. But the message plainly teaches us that just before the Saviour appears on the white cloud to reap the harvest of the earth, a people will be seen keeping the commandments of God and the faith of Jesus. These principles certainly comprehend all the celestial truths of the Bible, and all that I have claimed. The word of God has spoken that such a company do stand on the earth at such a time. This word can never fail. If we are not that people, if we do not perform that work, some others will do it. That power that would cause the stones to cry out, that a prophecy of his might prove true, is the same yesterday, to-day, and forever. These words cannot fail. When we realize that Christ left at his departure from this world a church living up to these principles, how reasonable to suppose he would find such an one on his return. The church to which he returns are to go at once to Heaven, to ever remain in his presence. They are to be translated in a moment from mortality to immortality. If there ever was a moment when holiness should be expected, it would be then. The example of those in the past who have been translated proves the same thing. The character possessed at that moment fixes the eternal destiny.
It is a great thing to realize the scope and elevation of the work here suggested. No doubt those who fall out by the way, will fall because they do not realize it. After ages of backsliding and religious apathy, the minds of the people have taken a low level. All the influences around us tend in the same direction. There is a progression in the professed church of God toward the world. The world is fast converting the church, instead of the church's converting the world. The practices of to-day among professed Christians would not have been tolerated forty years ago. Pride, fashion, love of pleasure, covetous practices, conformity to the world, a form of godliness without the power, point out with unmistakable certainty the direction in which modern religion is progressing.
Now there must be a progression in the other direction among God's people. Not only must we get back to the standard of forty years ago, but eighteen centuries ago. What a mighty work there is before us! The point we have gained thus far seems about this: The chain of theoretical truth seems most clear to those acquainted with it. It is not difficult to make men who will stop and reason at all, see it, and admit it. But it requires something more than a theory to stem the current of worldliness and sin in these last days. The power of God is what we must have. This will not come from a correct theory alone. It comes from holy living. It comes when we have a submissive heart. It comes when we have a true sense of the worth of God's blessing, and a true sense of our own unworthiness. It comes when we have right views and feelings in reference to the riches of this world, and the eternal riches. In short, it is obtained when the work of true conversion is carried so deep that pride, love of the world, lust, passion, and all this brood of monsters, are expelled from the heart, and truth is wrought in the inward parts, and holiness pervades the whole man. Then the spirit of the great God will reign triumphant, and his mighty power be manifested.
Here is a field then for us to occupy. When our very souls cry out for the living bread, and we long for his sweet blessing as our thirsty souls do for the cooling drink in the heated days of summer, we shall obtain it. God is waiting to be gracious. He is taking us through those trials which he designs shall teach us those lessons most useful to us, that there may be a company prepared through whom God shall wonderfully manifest his Spirit. Then there will be a power sufficient to break down stony hearts, and a mighty work be seen in the earth. How I long to see that day. How I desire to be one of that company who shall stand in the light of Heaven, and see of God's stately steppings. But first the lessons of humility and faithfulness must be learned. Then God will take care of the other. GEO. I. BUTLER. Des Moines, Iowa, Sept. 12, 1870.
Chinese Records.
By John Norton Loughborough
In the REVIEW some two years since, Bro. Baker published some testimonies relative to the records of the Chinese, from Shuckford, as given in Campbell's Debate with Owen. These quotations are to the import that their earliest authentic records date with Fohi, corresponding to the time of Noah.
I have just completed the reading of a work of 400 pp., entitled “Life among the Chinese,” by R. S. Maclay, who was resident missionary for several years in China, under the direction of the M. E. Church North. Elder Maclay gives the following important testimony on Chinese records: “Are the ancient records of China authentic? This question has now been thoroughly investigated, and a unanimous verdict has been given by both Chinese and foreigners, by missionaries and diplomatists. The substance of this verdict is that all the historic records of China anterior to Fuhhi (Fohi) supposed to be B. C. 2852, are utterly fabulous; that from Fuhhi to the commencement of the Chan dynasty, about B. C. 1100, they are extremely vague and uncertain, and that it is not till you come to the times of the Chan dynasty, about B. C. 1100, that they become entirely reliable.” p. 50.
Again he says: “Sir John Davis says, ‘The period of authentic history may be considered as dating from the race of Chan, in whose times Confucius himself lived; for though it might be going too far to condemn all that preceded that period as absolutely fabulous, it is still so mixed up with fable, as hardly to deserve the name of history.’ Says the late Rev. Dr. Medhurst: ‘It has been generally supposed that the Chinese maintain an antiquity of myriads of years, and that their historical records, stretching far back into the vista of more than a thousand ages, are at such variance with the comparatively recent account of Moses, as to oblige us either to question the one, or the other. The fact is, however, that the Chinese, like most other heathen nations, have a mythological, as well as a chronological period; the one, considered by themselves as fabulous, and the other, as authentic; the one, connected with the history of their gods, and the other, with that of their men. In the former, they speak of their celestial emperor, who reigned forty-five thousand years; their terrestrial emperor, who reigned eighteen thousand years, followed by their human emperor, who reigned as long; without condescending to enlighten us as to the names, characters, events, or circumstances of these wonderful individuals, or their still more extraordinary reigns: nay without so much as telling us whether their dominions were established in Heaven, or on earth; or whether they referred exclusively to China, or included other nations. In short, the vague account they furnish us of these fancied emperors, shows that they were merely the figment of the imagination, introduced to supply a deficiency, and to amuse the credulous. Indeed, so little credit is attached to these fabulous periods by the Chinese themselves, that one of their most respectable historians, Chu-Fu-Tse, does not venture to allude to it, but passing by these extravagant assumptions, commences his relations at a much later period, when events and circumstances of a connected character stamped the record of the age with greater marks of credibility.’ Another Chinese historian waxes indignant over those absurd claims to antiquity, and declares that they ‘are contrary to all sense and reason.’”—Maclay's Life among the Chinese, pp. 50, 51.
Two or three other items of interest I observed in the book, upon other topics, which I will place in the REVIEW for the benefit of those who may wish them. In speaking of Buddhism, one of the three forms of religion in pagan China, Elder Maclay says: “There is a striking similarity between the ceremonies of Buddhism and those of the church of Rome. Among these points of resemblance we may notice the distinguishing dress of the priests, their tonsure, celibacy, professed poverty, and monastic manner of life; the use of the rosary, candles, incense, holy water, bells, images and relics, in their worship; their belief in purgatory, their pretended miracles, prayers in an unknown tongue, with their endless repetition, the similarity of their altar furniture, and the names of their intercessors, as ‘Gods of mercy,’ ‘Queen of Heaven,’ ‘Holy Mother.’”—Maclay, p. 102.
Of the licentious character of the Chinese he says: “Licentiousness is another prominent trait in the character of the Chinese. Its corrupting and debasing influences pervade all classes of society. Forms of this vice, which in other lands skulk in dark places, or appear only in the midnight orgies of the bacchanalian revelers, in China blanch not at the light of the noon-day; are pictured in shop fronts and in other modes to the eyes of the thousands who throng the streets; or flaunting their gaudy blandishments, the living embodiments of their lust find ready access to the precincts of the family, the forum, and the temple. Saddening evidences of the almost universal prevalence of this vice, are every where apparent among the Chinese.”—Maclay, pp. 136, 137.
In speaking of the ministrations of a native Chinese Methodist preacher, he says: “He denied the sentiment118which seems to be entertained, in theory at least, by not a few learned Chinese, that the soul perishes when the body dies.”—Maclay, p. 363. This latter quotation shows that not all the heathens believe in the immortality of the soul.
J. N. LOUGHBOROUGH.
To the Brethren of the Illinois and Wisconsin Conferences.
By R. F. Andrews
DEAR BRETHREN: You are aware that we are now divided into two Conferences. The object of this division was, to advantage the cause, and better accommodate you.
Now if we all take hold of the work in earnest, our being divided may accomplish the object designed; but if we become careless and indifferent, our being divided will most assuredly weaken us. I earnestly hope that we may be kept from a spirit of strife and rivalry. The apostle says, “Let nothing be done through strife or vain glory.” This will apply to our Conferences as well as to individuals.
I do not wish my brethren to think that I have seen anything like strife or selfishness on the part of my brethren of our sister Conference; for I have not. And for one I know that my interest in the prosperity of the cause in the Wisconsin Conference, is no less than when it was a part of our own Conference. I often think of my dear brethren and fellow-laborers in Wisconsin, and my earnest prayer ascends daily, for the blessing of God upon them and his cause; and I believe that our brethren in Wisconsin, have no other feelings than that of love toward us in Illinois.
Now what I desire is that these brotherly feelings may be strengthened; and in the language of the apostle, Phil. 1:9, and 1 Thess. 3:12, that our “love may increase, and abound toward each other more and more;” and that our interest in the prosperity of the “cause of truth” may also “increase and abound more and more.”
But talk and good wishes are cheap things, and if we stop here, this cause that we so much love will certainly languish. My dear brethren, “let us not love” the cause of God in word, neither in tongue, but in deed and in truth.”
At our last Conference, I was surprised to find some of our churches so far behind on their S. B. This is not as it should be: Solomon says, “Honor the Lord with thy substance, and with the first-fruits of all thine increase.” Prov. 3:9.
I think the Lord has the greatest claims upon us, and we ought to discharge the duties we owe to him and his cause, before we attend to our own personal concerns. In fact the true principle is, we should have no interest apart from his cause!
Now I think when brethren use their means to add to their farms and stock, and neglect to pay what they have secretly pledged to the cause of God, and then tell of their interest and anxiety about the cause, that they resemble very much the character spoken of by James, chapter 2:15, 16: “If a brother or sister be naked, or destitute of daily food, and one of you say unto him, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” In like manner if all we do for the cause of God is in “word and tongue,” “what doth it profit.”
But you say you are in debt, and the Bible says “Owe no man anything.” But you feel perfectly safe I suppose while you owe God. I would ask what right have we to run in debt to man, and then make that an excuse for not meeting cheerfully the claims that God’s cause has upon us?
The Lord has never said that he releases us from honoring him “with our substance” till we complete paying for the farm that joins us; and when we reason ourselves into this belief, we are blinded by the devil.
No my brethren, God’s cause comes first, the debt we owe to him is the most important; and when we neglect to faithfully meet it, and let it run for one, two, or three years, and are all this time laboring to add to our worldly interests, we demonstrate to a certainty that our treasures are here on the earth; no matter if our profession is to the contrary: “Talk is cheap” and “actions speak louder than words.”
But you ask, Whom do you mean? I answer, You; if you are the individual described in this article.
I tell you there is no consistency in urging the injunction of the apostle, “owe no man anything,” while we owe God so much, and feel so perfectly at ease over it. The claims of God are paramount to all others. I would to God that we could feel over them as intensely as we would over a worldly debt, upon which the Sheriff was about to execute judgment; and there is no reason why we should not be even more anxious.
But you say, I am pleading for self. I answer No. And if you are acquainted with the action of our Conference toward its preachers, you know that I am not; but I have an increasing desire for the spiritual and financial well-being of our Conferences, and I know that as Conferences or as individuals we cannot prosper spiritually, while we ignore the claims of God’s cause financially.
But there are special reasons why we should at the present time make an earnest effort to straighten up the past.
We have now commenced as separate Conferences. Now we do not want to have these old matters hanging over us, to weigh us down and discourage us. Besides there are some claims upon us that existed before we were separated, that have not yet been met, that we unitedly have an interest in seeing settled.
And last, though not least, the means is needed to use in the cause. I would, therefore, urge it upon you, my brethren, to attend to this business at once; and in order that it may have immediate attention, I would suggest that each church treasurer do his duty; and faithfully bring this matter before the brethren individually.
Do not let this appeal pass unheeded, time is short, and we have none to lose, and there never can be a more favorable time to commence the work than the present. The time is coming when the gold and silver will be cast into the streets, and the rust of them eat the flesh of the possessor “as it were fire.” See Eze. 7:19, and Jas. 5:3. Do we believe this? If we do let us act accordingly.
I will close by asking you to turn and read Matt. 6:19–34, (notice particularly verses 19, 20, 21 and 33) and Luke 12:31–40. These are the words of Him of whom the Father said, “This is my beloved Son, hear him,” and the “soul, which will not hear that prophet, shall be destroyed from among the people.” Acts 3:23. The testimony of the apostle Paul is also right to the point: 1 Tim. 6:17–19. Now take up your Bible, and look at these instructions, and ask yourself candidly whether you are carrying them out or not.
May the Lord help us to present ourselves (with all that we have) “a living sacrifice” upon his altar; and may we heed the instruction of our blessed Saviour, and “make to” ourselves “friends” (out) “of the mammon of unrighteousness that when” we “fall they may receive us into everlasting habitations.”
R. F. ANDREWS.
Northville, La Salle Co., Ill., Sept. 13, 1870.
Waiting for the Cars.
By Dudley Marvin Canright
A SHORT time since I had occasion to take the cars at midnight at a small way-station. At bed time all retired to sleep, the lights were put out, except one left for my use, and I was left alone to watch away the weary hours. Being a small station the train would not stop unless a sign was made; hence it was very necessary for me to be ready when it came. Anxiously I paced the floor and watched the time, for I could not afford to be left. When the time had about come I took my stand on the platform and carefully watched for the first signs of the coming train. Soon I heard the noise of it coming, then I saw the light, and directly it was there, and I got aboard. Probably there was not another one around the place that heard or saw any signs of the coming train. Why was this difference? Because they had no interest in its coming and were not watching for it.
I think this well illustrates the condition of the people of God, and of the world as to the signs of Christ’s coming. The world knows not that Christ is coming, it sees no evidence, no signs, of it. Why not? Because there are no signs? No; but because they have no interest in it and are not watching the signs of his coming—they are asleep. But those who have a deep interest in it, whose all depends upon his coming, are awake and anxiously looking for the least and every sign of his appearing. They have carefully studied all that the Bible has said about that event and they know every sign that is to herald its coming. So when these signs occur they immediately recognize them and mark them. Others may see the same events and yet never recognize in them any signs of Christ’s coming, because they are not enough interested in that event to learn what are the signs of its coming.
Signs are thickening all around us betokening the end, yet men are asking, “Where is the promise of his coming?” To which we say, “Can ye not discern the signs of the times?” If they could or would, they might be awakened to prepare for Christ’s coming.
D. M. CANRIGHT.
Des Moines, Iowa.
Report from Bro. D. T. Bourdeau.
By D. T. Bourdeau
SINCE the Vermont camp-meeting, I have spent two Sabbaths at Berkshire, and one at Richford, and have visited some with my brother in Montgomery. The first Sabbath I spent at Berkshire, I unexpectedly met with Bro. Ertzenberger, who spoke in the afternoon, and I in the forenoon. The Lord helped, and a good measure of his blessing was realized in the social meeting to encourage us in our efforts to draw nearer the Lord. We pleasantly, and we trust profitably, spent week ago last Sabbath and Sunday at Berkshire, with Bro. C. O., and D. T. Taylor. Bro. C. O. Taylor occupied119most of the time on the Sabbath in dwelling on practical subjects. Our social meetings were good. Bro. D. T. Taylor's testimonies were appreciated. Eld. Hatch, the Congregationalist preacher from East Berkshire, was also present and took part in the social meeting in the afternoon. On Sunday, Eld. D. T. Taylor spoke in Eld. Hatch's chapel at East Berkshire on the designs of God, and on the signs of Christ's coming. The subjects were well treated, and listened to with interest.
We were called to East Richford last Sabbath by the death of Mr. Charles C. Dow, occasioned by a fall from the roof of a house on which he was working, this accident happening last Tuesday. He fell on his head, yet lived in a state of consciousness until last Friday morning, though his body and limbs were senseless, for he had no feeling below his neck. He was not a professor, and regretted that he had not served the Lord. He prayed the Lord to forgive him his sins, and asked the brethren to pray for him. His wife is a member of the Richford church, and is very feeble. May God comfort and sustain her and her two sons in their affliction. I preached the funeral sermon yesterday (Sunday) to a crowded house, about fifty standing without, for want of room in the house.
The camp-meeting and reports of it in English and French journals, written by my brother and others, have left a good impression in these parts of Vermont and in Canada. We mean to follow up the interest, and to extend the boundaries of the work.
Pray for us.
D. T. BOURDEAU.
Bordoville, Vt., Sept. 12, 1870.
JOHN MATTESON
By John Matteson
Purity.
THIS is the passport to Heaven. “Blessed are the pure in heart; for they shall see God.” Matt. 5:8.
The purifying process is in this life. In the grave “there is no work, nor device, nor knowledge, nor wisdom.” Eccl. 9:10. “Seeing ye have purified your souls in obeying the truth.” 1 Pet. 1:22. “Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” 1 Pet. 2:11. The soul or life in Christ is at war with fleshly lusts. And when these are conquered, the soul is purified. We live a life of daily communion with Christ. A life of trust in him. All fleshly lusts are at war with this life. Either the lusts will flourish and kill the spiritual life, or else the spiritual life will conquer, and kill the lusts. Then spiritual enjoyments will be far sweeter to us than the former gratification of perverted lusts and appetites. “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” Gal. 2:20. “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Chap. 6:14. “They that are Christ’s have crucified the flesh, with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” Chap. 5:24, 25. “For if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live.” Rom. 8:13.
How desirable is this life in the Spirit! How necessary to salvation! Yet how few attain to it. And many think they may be saved without it. What a fearful delusion. “Follow peace with all men, and holiness, without which no man shall see the Lord.” Heb. 12:14, How important that we fully overcome “the lust of the flesh, and the lust of the eyes, and the pride of life” which is not of the Father, but of the world, and therefore must perish. And he that indulges the same must perish with it. “But he that doeth the will of God, abides forever.” 1 John 2:16, 17.