Earlier text: Thoughts on ProphecyThe Temptation of Christ.
By Ellen G. White
JESUS did not condescend to explain to his enemy how he was the Son of God, and in what manner, as such, he was to act. In an insulting, taunting manner Satan referred to the present weakness and the unfavorable appearance of Christ in contrast with his own strength and glory. He taunted Christ that he was a poor representative of the angels, much more of their exalted Commander, the acknowledged King in the royal courts. His present appearance indicated that he was forsaken of God and man. He said if Christ was indeed the Son of God, the monarch of Heaven, he had power equal with God, and he could give him evidence by working a miracle, and changing the stone just at his feet into bread, and relieve his hunger. Satan promised that, if Christ would do this, he would at once yield his claims of superiority, and that the contest between himself and Christ should there be forever ended. Christ did not appear to notice the reviling taunts of Satan. He was not provoked to give him proofs of his power. He meekly bore his insults without retaliation. The words spoken from Heaven at his baptism were very precious, evidencing to him that his Father approved the steps he was taking in the plan of salvation as man's substitute and surety. The opening heavens, and descent of the heavenly dove, were assurances that his Father would unite his power in Heaven with that of his Son upon the earth, to rescue man from the control of Satan, and that God accepted the effort of Christ to link earth to Heaven, and finite man to the infinite. These tokens, received from his Father, were inexpressibly precious to the Son of God through all his severe sufferings, and terrible conflict with the rebel chief. And while enduring the test of God in the wilderness, and through his entire ministry, he had nothing to do in convincing Satan of his own power, and of his being the Saviour of the world. Satan had sufficient evidence of his exalted station. His unwillingness to ascribe to Jesus the honor due to him, and manifest submission as a subordinate, ripened into rebellion against God, and shut him out of Heaven. It was not any part of the mission of Christ to exercise his divine power for his own benefit, to relieve himself from suffering. This he had volunteered to take upon himself. He had condescended to take man's nature, and he was to suffer the inconveniences, and ills, and afflictions, of the human family. He was not to perform miracles on his own account. He came to save others. The object of his mission was to bring blessings, and hope, and life, to the afflicted and oppressed. He was to bear the burdens and griefs of suffering humanity. Although Christ was suffering the keenest pangs of hunger, he withstood the temptations. He repulsed Satan with Scripture, the same he had given Moses in the wilderness to repeat to rebellious Israel when their diet was restricted, and they were clamoring for flesh-meats, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” In this declaration, and also by his example, Christ would show man that hunger for temporal food was not the greatest calamity that could befall him. Satan flattered our first parents that eating of the fruit of the tree of life of which God had forbidden them would bring to them great good, and would insure them against death, the very opposite of the truth which God had declared to them. “But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.” If Adam had been obedient, he would never have known want, sorrow, nor death. If the people who lived before the flood had been obedient to the word of God, they would have been preserved, and would not have perished by the waters of the flood. If the Israelites had been obedient to the words of God, he would have bestowed upon them special blessings. But they fell in consequence of the indulgence of appetite and passion. They would not be obedient to the words of God. Indulgence of perverted appetite led them into numerous and grievous sins. If they had made the requirements of God their first consideration, and their physical wants secondary, in submission to God's choice of proper food for them, not one of them would have fallen in the wilderness. They would have been established in the goodly land of Canaan a holy, healthy people, with not a feeble one in all their tribes. The Saviour of the world became sin for the race. In becoming man's substitute, Christ did not manifest his power as the Son of God. He ranked himself among the sons of men. He was to bear the trial of temptation as a man, in man's behalf, under the most trying circumstances, and leave an example of faith and perfect trust in his Heavenly Father. Christ knew that his Father would supply him food when it would gratify him to do so. He would not in this severe ordeal, when hunger pressed him beyond measure, prematurely diminish one particle of the trial allotted to him by exercising his divine power. Fallen man, when brought into straightened places, could not have the power to work miracles on his own behalf, to save himself from pain or anguish, or to give himself victory over his enemies. It was the purpose of God to test and prove the race, and give them an opportunity to develop character by bringing them frequently into trying positions to test their faith and confidence in his love and power. The life of Christ was a perfect pattern. He was ever, by his example and precept, teaching man that God was his dependence, and that in God should be his faith and firm trust. Christ knew that Satan was a liar from the beginning, and it required strong self-control to listen to the propositions of this insulting deceiver, and not instantly rebuke his bold assumptions. Satan expected to provoke the Son of God to engage in controversy with him; and he hoped that thus, in his extreme weakness and agony of spirit, he could obtain advantage over him. He designed to pervert the words of Christ and claim advantage, and call to his aid his fallen angels to use their utmost power to prevail against and overcome him. The Saviour of the world had no controversy with Satan, who was expelled from Heaven because he was no longer worthy of a place there. He who could influence the angels of God against their Supreme Ruler, and against his Son, their loved commander, and enlist their sympathy for himself, was capable of any deception. Four thousand years he had been warring against the government of God, and had lost none of his skill or power to tempt and deceive. Because man fallen could not overcome Satan with his human strength, Christ came from the royal courts of Heaven to help him with his human and divine strength combined. Christ knew that Adam in Eden, with his superior advantages, might have withstood the temptations of Satan, and conquered him. He also knew that it was not possible for man, out of Eden, separated from the light and love of God since the fall, to resist the temptations of Satan in his own strength. In order to bring hope to man, and save him from complete ruin, he humbled himself to take man's nature, that, with his divine power combined with the human, he might reach man where he is. He obtains for the fallen sons and daughters of Adam that strength which it is impossible for them to gain for themselves, that in his name they may overcome the temptations of Satan. The exalted Son of God in assuming humanity draws himself nearer to man by standing as the sinner's substitute. He identifies himself with the sufferings and afflictions of men. He was tempted in all points as man is tempted, that he might know how to succor those who should be tempted. Christ overcame on the sinner's behalf. Jacob, in the night vision, saw earth connected with Heaven by a ladder reaching to the throne of God. He saw the angels of God, clothed with garments of heavenly brightness, passing down from Heaven and up to Heaven upon this shining ladder. The bottom of this ladder rested upon the earth, while the top of it reached to the highest Heavens, and rested upon the throne of Jehovah. The brightness from the throne of God beamed down upon this ladder, and reflected a light of inexpressible glory upon the earth. This ladder represented Christ who had opened the communication between earth and Heaven. In Christ's humiliation he descended to the very depth of human woe in sympathy and pity for fallen man, which was represented to Jacob by one end of the ladder resting upon the earth, while the top of the ladder, reaching unto Heaven, represents the divine power of Christ, who grasps the Infinite, and thus links earth to Heaven, and finite man to the infinite God. Through Christ the communication is opened between God and man. Angels may pass from Heaven to earth with messages of love to fallen man, and to minister unto those who shall be heirs of salvation. It is through Christ alone that the heavenly messengers minister to men. Adam and Eve in Eden were placed under most favorable circumstances. It was their privilege to hold communion with God and angels. They were without the condemnation of sin. The light of God and angels was with them, and around about them. The Author of their existence was their teacher. But they fell beneath the power and temptations of the artful foe. Four thousand years had Satan been at work against the government of God, and he had obtained strength and experience from determined practice. Fallen men had not the advantages of Adam in Eden. They had been separating from God for four thousand years. The wisdom to understand, and power to resist, the temptations of Satan had become less and less, until Satan seemed to reign triumphant in the earth. Appetite and passion, the love of the world and presumptuous sins, were the great branches of evil out of which every species of crime, violence, and corruption grew. Satan was defeated in his object to overcome Christ upon the point of appetite; and here in the wilderness Christ achieved a victory in behalf of the race upon the point of appetite, making it possible for man in all future time in his name to overcome the strength of appetite on his own behalf. Satan was not willing to cease his efforts until he had tried every means to obtain victory over the world's Redeemer. He knew that with himself all was at stake, whether he or Christ should be victor in the contest. And, in order to awe Christ with his superior strength, he carried him to Jerusalem and set him on a pinnacle of the temple, and continued to beset him with temptations. He again demanded of Christ, if he was indeed the Son of God, to give him evidence by casting himself from the dizzy height upon which he had placed him. He urged Christ to show his confidence in the preserving care of his Father by casting himself down from the temple. In Satan's first temptation upon the point of appetite, he had tried to insinuate doubts in regard to God's love and care for Christ as his Son, by presenting his surroundings and his hunger as evidence that he was not in favor with God. He was unsuccessful in this. He next tried to take advantage of the faith and perfect trust Christ had shown in his Heavenly Father to urge him to presumption. “If thou be the Son of God, cast thyself down; for it is written, He shall give his angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” Jesus promptly answered, “It is written again, Thou shalt not tempt the Lord thy God.” The sin of presumption lies close beside the virtue of perfect faith and confidence in God. Satan flattered himself that he could take advantage of the humanity of Christ to urge him over the line of trust to presumption. Upon this point many souls are wrecked. Satan tried to deceive Christ through flattery. He admitted that Christ was right in the wilderness in his faith and confidence that God was his Father, under the most trying circumstances. He then urged Christ to give him one more proof of his entire dependence upon God, one more evidence of his faith that he was the Son of God, by casting himself from the temple. He told Christ that if he was indeed the Son of God he had nothing to fear; for angels were at hand to uphold him. Satan gave evidence that he understood the Scriptures by the use he made of them. The Redeemer of the world wavered not from his integrity and showed that he had perfect faith in his Father's promised care. He would not put the faithfulness and love of his Father to a needless trial, although he was in the hands of the enemy, and placed in a position of extreme difficulty and peril. He would not, at Satan's suggestion, tempt God by presumptuously experimenting on his providence. Satan had brought in scripture which seemed appropriate for the occasion, hoping to accomplish his designs by making the application to our Saviour at this special time. Christ knew that God could indeed bear him up if he had required him to throw himself from the temple. But to do this unbidden, and to experiment upon his Father's protecting care and love, because dared by Satan to do so, would not show his strength of faith. Satan was well aware that if Christ could be prevailed upon, unbidden by his Father, to fling himself from the temple to prove his claim to his Heavenly Father's protecting care, he would in the very act show the weakness of his human nature. Christ came off victor in the second temptation. He manifested perfect confidence and trust in his Father during his severe conflict with the powerful foe. Our Redeemer, in the victory here gained, has left man a perfect pattern, showing him that his only safety is in firm trust and unwavering confidence in God in all trials and perils. He refused to presume upon the mercy of his Father by placing himself in peril that would make it necessary for his Heavenly Father to display his power to save him from danger. This would be forcing providence on his own account; and he would not then leave for his people a perfect example of faith and firm trust in God. Satan's object in tempting Christ was to lead him to daring presumption, and to show human weakness that would not make him a perfect pattern for his people. Satan thought that should Christ fail to bear the test of his temptations, there could be no redemption for the race, and his power over them would be complete. Vice President Colfax, in a recent newspaper article, expressed the belief “that cheerfulness can be and ought to be cultivated by all; that kindness is most beneficently contagious; that to carry good nature and a wisely curbed temper with you is to take sunshine with you wherever you go; that patience and forbearance in your intercourse with family and friends and community will always bring forth the riches of social fruits; that the treasure of good deeds achieved and sufferings assuaged is worth entirely more than political honors; that the creation of joy is inestimably better than the besetting sin of borrowing trouble; and with Charles Lamb, that ‘a laugh is worth a hundred groans in any state of the market.’” On Over-Elaborated Sermons and Their Dullness
SERMONS may be elaborated till they are spoiled. They may be so “perfect” as to be perfectly worthless! They may be “—correctly cold, and correctly dull,
Faultily faultless, icily regular, and splendidly
null.” Camp-Meeting Notings.
By Uriah Smith
THIS number of the REVIEW having been delayed one week on account of the camp-meeting just held in this place, the reader will be expecting some notice of the meeting. An attempt to describe the meeting involves much the same difficulties that would be met in attempting to describe a sumptuous feast. We could speak of the different dishes and viands; we could describe to some extent the different courses; we could refer to the good cheer, and tell how excellent were the various articles; and yet from all that, the reader would get but a very poor idea of the enjoyments of the occasion. To fully appreciate them, he must have been present, and for himself partaken of the good things provided. So with the meeting: those only who participated in it, can fully appreciate its blessings. Some of the most precious seasons which many if not all upon the camp-ground ever enjoyed, were experienced during this meeting. Statistically the sum of the matter can soon be told. There were ninety-one tents on the ground, which, one brother had the curiosity to ascertain, contained over 24,500 square feet of canvas. The number of Sabbath-keepers permanently encamped was between twelve and thirteen hundred with many more in daily attendance who lodged away from the ground. But to the discredit of the Michigan Conference it must be said, only thirty-six churches, out of over sixty belonging to the Conference, had representatives on the ground. When it was decided to receive as delegates any who might be present from churches that had sent no regularly appointed delegates, it was ascertained that only the number above named were represented. That is to say, from over twenty-four churches of this Conference not a representative could be found in that large company of Sabbath-keepers. Had all the churches done as well as those which did take part in the meeting, there would have been at least two thousand Sabbath-keepers present. This ought not to have been as it was; and we hope a like failure will not again occur. Those who did not come realize not what they have lost. During the eleven days of the meeting twenty-five discourses were given, six by Bro. White, five each by Brn. Butler and Andrews, and sister White, three by Bro. Haskell, and one by Bro. L. C. Rogers, delegate from the S. D. Baptists. The word was spoken with great power and clearness. Especially was the speaking of Bro. White thus characterized throughout. Never, we believe, did he make better points, or present the great truths of this message with more clearness and force. And the involuntary response of many hearts was, Thank God for the freedom he gives his servant, and the physical strength that is granted for the ardent labors into which his truth-inspired soul is constantly leading him. The same may be said of sister White, Bro. Butler, and others. The Lord signally helped his servants. Oh! the burning words, the stirring appeals, the thrilling truths! If all could live out what was taught, and which from its self-evident truthfulness wrought conviction in the heart, they would not be far from the kingdom of Heaven, and following on in the well-directed way, would be sure of eternal life at the journey’s end. The social meetings were generally precious seasons. There was some backwardness at first in taking hold earnestly of the work, but the brethren soon began to feel more fully the importance of the occasion, and take a more lively interest in it. The Spirit of the Lord often rested down to that degree that many of the congregation were melted into tenderness and tears. Three times a call was made for those who desired to start anew in the service of God to come forward. The first time about two hundred and fifty came, the second and third times, between three and four hundred, there being many forward in the last who were not in the others, so that probably more than four hundred persons thus manifested their purpose to start anew in the Christian life. With many of these, this was their first public movement in the service of God. Of one of these occasions the reporter for the Detroit Post thus spoke:— “A remarkable and thrilling scene took place during the afternoon. After Elder Butler had closed his discourse Mrs. Ellen G. White immediately occupied the stand, and, although her eloquence and persuasive powers were well known by the audience, still they were unprepared for the powerful and unanswerable appeal which she made. She seemed indeed almost inspired as she implored sinners to flee from their sins. The effect of her magnetic speech and manner was most remarkable. Probably 300 came forward for prayers, and it seemed as if the early days of Methodism had returned again. There is no denying the fact that the entire simplicity and singleness of purpose of this peculiar people are having great effect on those even who scoff at their belief.” The extension of time to eleven days was timely. It would have been impossible to hold all the business sessions without it. The Michigan Conference, Health Institute, General Conference, Publishing Association, and Michigan Tract Society, held the several sessions necessary to transact their business. All passed off harmoniously and with a good degree of interest. The reports of their doings, will be published next week. The presence of Eld. L. C. Rogers, delegate to our General Conference from the S. D. Baptist General Conference, added interest to the occasion. His discourse on the 8th, from 1 Cor. 15:57, 58, was a masterly effort, and an illustration of how high culture can be happily combined with earnest piety and vital godliness. His remarks to the Conference Wednesday morning, the 12th, just previous to his departure, as he was not able to remain to the close of the meeting, were very happy and cordial, and were heartily received by the large congregation present. And there were some encouraging incidents which were wholly unexpected, and therefore the more calculated to impress the mind as indications that the Lord is signally working in this cause. Bro. J. B. Frisbie, who has long stood aloof from the work, involved in darkness and doubt, having started for Kansas, intending there to locate, thought he would stop a day or two at the camp-meeting. As the time drew near when he was intending to leave, the Spirit of the Lord seemed to work upon his mind, and he concluded to remain. He sent for his wife, who joined him here and both remained to the close. He made, at different times, very warm and impressive remarks, stating his desires to return to this people, and resume his former position; but he desired to come back right. His numerous friends, many of whom had in former years received the truth from his hands, were rejoiced at his words. May the Lord lead him all the way up again into the light of his countenance and the joy of his truth. Bro. Geo. W. Wright, also, who, from uncalled-for and unjust trials brought upon him in the past, had been turned away to labor with another people, unexpectedly to us came upon the ground and remained to the close. He spoke words of friendship and good cheer, to which all felt that it was good to listen. May the Lord help and guide him in all his future course. Sister Roby Tuttle, who has for some time labored as a public speaker among the first-day Adventists, and who the past season, attended our school in Battle Creek, was also unexpectedly present, and publicly took her stand in favor of the Sabbath. Thus the cause gathers strength, and God is giving increase to his work. The parting meeting Monday morning was a season of interest. At its conclusion, E. H. Root, E. R. Jones, and U. Smith, were ordained to the work of the ministry. After this we repaired a short distance to a pleasant spot on the banks of the Kalamazoo River, and sixty-two believers went forward in the ordinance of baptism, Bro. White and Andrews being the administrators. It was a solemn and impressive scene. We have now reached a point from which we can look back over the meeting as a thing of the past; and we put the question to our own heart, For how much would you be willing that the work of this meeting should be undone? And no figures can express a sufficient sum. A glorious work has been wrought, the value of which is beyond estimation. We believe all present felt that it well repaid them for the time they spent, and the trouble and expense they incurred in attending the meeting; or, rather, that the time could not be better employed, and that the efforts were no trouble, and the means used could hardly be called expense, when it made such magnificent returns. There was nothing boisterous or fanatical about the meeting, but a strong conviction of truth, and a sweet influence tending to unite and cement together all hearts. We expect its results will be glorious, as its memories will be ever pleasant. U. S. That Greek Prop for Sunday.
By Uriah Smith
A CORRESPONDENT of the A. C. Times writes to that paper that “one who claims to be a Greek scholar” says Matt. 28:1 should read “after the last Sabbath, early on the first Sabbath,” &c., and asks for light. In reply the Times anchors itself on the claim so long ago exploded, that one series of Sabbaths there ended and another commenced. It says: “The idea seems to be that it was a time when one Sabbath was past and another was beginning.” Are our friends aware how many new series of Sabbaths they are introducing by making the μίαν σαββάτων of Matt. 28:1, the first Sabbath of a new series? Let us suppose as they claim that the old series, the Jewish Sabbaths, as they call them, there ended, and the first of the new series, the Christian Sabbaths, Sunday, was there introduced. This was at the time of the resurrection of Christ. We now come down to the year 59, when Paul met with the disciples at Troas, Acts 20:7, and we find the same expression again used. On the μιᾷ τῶν σαββάτων, when the disciples came together to break bread. Now if μίαν σαββάτων in Matt. 28:1 denotes the beginning of a new series of Sabbaths there, the same expression in Acts 20:7 denotes the beginning of a new series here, many years later. What series was this? If the series of Sunday Sabbath commenced at the resurrection of Christ what other series commenced in A. D. 59? Will they tell us? Again, in 1 Cor. 16:2 we find another μίαν σαββάτων, upon which the disciples were directed to lay by their liberalities. Here is a new date and a new series. What series was this, and what has become of it? If the Greek of the New Testament proves anywhere the introduction of one new series of Sabbaths, it proves the introduction of at least three new series; and if one of these is to be taken up and observed, on this ground, the others should also be, or good reason be given why they should not be so observed. But aside from this fact, which is sufficient of itself to annihilate this argument, the attempt to establish a new Sabbath from the expression in Matt. 28:1, betrays a very deficient acquaintance with the Greek language. The reader is referred to the little tract published at this Office, entitled “Sabbaton,” for a full explanation of the Greek of Matt. 28:1, and parallel passages. THE ORGANIZATION OF THE CHURCH
By George I. Butler
Thoughts on Church Government.—No. 3.
THE ORGANIZATION OF THE CHURCH.
In using the word organization I mean principally a description of the structure, or different parts, of which the church is composed, as revealed to us in the New Testament. In every important enterprise, organization is found to be a necessity. As one individual cannot act in every sphere, it is found expedient to assign to each his duty, and thus avoid confusion and laboring at cross-purposes. More can be accomplished in this manner than to leave it wholly indefinite when each shall act. In enterprises in which many engage, it should be the desire and effort of all to accomplish as much for the common purpose as possible. Hence the propriety of organization. In such a vast machine as the government of the nation, or the army, what could be done without it? It is found necessary in society, and in every public institution. It enables all the parts to act harmoniously for a common object. Perhaps the most complete system of organization that exists anywhere among men is found in the army. Every man has his special duty assigned him, and just how he shall do it. One mind, perhaps, moves a million men. At a word they are all in motion. The perilous and fearful responsibilities of war make it necessary that power should be exercised by one man, because it is found to be most effective. If any one doubts the effectiveness of organization, let him conceive of putting down our great rebellion without it. Had each man of our vast army started out on his own hook, most of them would have never reached the South at all. They could not have been properly armed, fed, clothed, or trained. Disease would have fed upon them, and the whole country through which they passed would have been strewed with their corpses. And had a portion of them reached the South, it would have been mere play for the Southern forces to have routed them. But organized, equipped, and drilled, it was quite a different matter. Led and disciplined by minds of sufficient capacity, they swept the rebellion out of existence. As much wisdom should be used in the sacred work of God as in any human enterprise. Every proper means should be employed to make it effective. Therefore, God has assigned to his church various offices, divisions, gifts, powers, and agencies, by which it may be rendered effective in saving those who form a part of it, as well as to reach and affect those outside of it. In the first age of the Christian church, there seems to have been general councils held for consultation, answering much the same purpose as our General Conference. For instance: such as that held at Jerusalem spoken of in Acts 15; when the leading men came together and counseled concerning things of general interest. There seems to have been also geographical subdivisions, such as the “churches of Judea,” the “churches of Galatia,” and also of Asia Minor, &c. We are not informed that these met for mutual consultation especially; yet they seem to have been connected by special ties of interest and fellowship. These might well answer to our State Conferences. We know there were local churches organized in the various towns and cities, such as Jerusalem, Antioch, Corinth, Rome, &c., and elders ordained69 over them, and various officers appointed to act their part in them, and that these were visited, from time to time, by those who could instruct them in divine things. Now, in regard to these divisions and subdivisions, they doubtless grew out of the peculiar circumstances surrounding the church. They seem to have been natural divisions, and are not specially spoken of as of divine appointment, to be perpetuated in just the same form or name. As they preached in various places, and persons embraced the gospel, it would be proper to have them left in such a shape as would be most likely to keep them pure and efficient. The simplest means that could effect this object, would be the one to choose. Persons who were converted in the same city, or town, would associate together, hold meetings together, and of course would be best qualified to know of each other's spiritual standing and true character. Hence the necessity of local churches taking cognizance of their own members and attending to their own local affairs. These would have their local officers, such as elders, deacons, and clerks. But as these local churches had a love for the general interests of the cause, they would naturally become acquainted with those of the same faith within easy access, and thus associations would be formed, and consultations held, concerning that which mutually interested them, especially with those of the same nationality and language. These would be of greater or less extent according to circumstances. It matters little whether we call these conferences, councils, synods, or associations. They are divisions naturally growing out of the circumstances surrounding them. Then it must be evident that occasions would arise when questions must be decided of general interest to the whole body of believers which none of these minor bodies could settle for all, seeing any one of them would have just the same authority to do it that the other had. Such occasions would demand representatives from all. Hence the necessity for general councils or conferences of all concerned. And whether these should be called at regular intervals, or only occasionally, would be merely a question of expediency for those to decide who were interested. In all ages, and in all sects, the necessity for some such general arrangement has existed. The Scriptures leave the minor questions concerning these divisions to those interested. But they plainly show us that these general principles concerning them were recognized anciently the same as now. We can easily conclude that questions coming up for settlement, involving important points of interest in the local churches, would be referred to those councils, representing larger interests, till the best wisdom of the body was found. So far as offices and gifts are concerned, there seems to have been quite a variety of them in the ancient church, of both a general and local character. Among these are apostles, prophets, evangelists, teachers, workers of miracles, helps, elders, deacons, &c. Some of these seem to be officers appointed to fill certain positions, having special duties pointed out for them to do, and for which they must have certain qualifications. Then others mentioned were channels through which the Holy Spirit seemed specially to speak. We have no evidence to show that these latter were appointed to any position by their brethren. Yet they doubtless had much influence in guiding the actions of the church, as it would be very natural to reason that when the Holy Spirit chose them they must be worthy, and so, of course, their influence would be greater. Among the former were apostles, evangelists, teachers, elders, and deacons. Among the latter were prophets, workers of miracles, those who spoke with tongues, &c. Oftentimes individuals chosen to fill the offices of the church had these supernatural gifts also. But it seems evident that some of those who have these miraculous gifts, were not placed in any official position. Of course we have nothing to do in the church with the selection of this latter class. God chooses them, and we judge of their being chosen by the manifestation of his Spirit through them. That these gifts are not in such general exercise in our time as in the apostolic church, we all admit. But occasionally they have been seen, and the Scriptures plainly teach that they were designed for the church till the close of time; so that evidently the main reason why they are not more generally in exercise is because of the lukewarm, worldly condition of the church in these latter days. The office of apostle was a very prominent one in the early church. It would be thought very improper, not to say fanatical, to apply that title to any officer of our modern churches. And yet the derivation of the word in the Greek would not make it improper to apply it to certain individuals raised up by the special providence of God to perform his work. The word signifies “one sent with a message,” and the term was evidently applied to the original twelve because of their being selected in an especial manner to do the work of God. It was applied to a number of others besides them, such as Matthias, Barnabas, Paul, Epaphroditus, Silvanus, and Timothy. Some of these are not thus called in the common translation, but they are in the Greek. The number twelve seems to be chosen to correspond with the twelve tribes of Israel. When Judas apostatized, another was chosen to fill his place. We are not informed whether there was ever another election to this office, though others certainly were apostles. We are nowhere informed that it was the duty of the church to select individuals to fill this office in succeeding ages, though it would be reasonable to expect that when the providence of God made it manifest that he had raised up a man to do a special work in his cause, the church should cheerfully give him his proper degree of influence and position. The office of evangelist corresponds with our modern minister. The word in the original signifies “one who announces glad tidings.” The words teacher and pastor have the general signification of instructors, who are to watch over and impart knowledge of divine truth, such as would be needed. The word episcopos in the Greek, from which elder and bishop are usually translated, signifies an inspector or overseer, one who superintends or provides for the welfare of any one. This term is applied to those who act in the general capacity of teachers and evangelists, and also to those in a more limited sphere, as local elders. This latter office is a principal one in the Christian church, and the qualifications are given very particularly in the epistles to Timothy and Titus. Those who acted in a general capacity had the oversight of churches in large sections of country. They were to look after their spiritual wants generally. It was their duty to reprove the erring, admonish those in danger, stimulate the sluggish to action, comfort the desponding, see that those in lower offices were faithful, and watch over all for their good, as well as to teach the way of life and salvation. Their office was such that necessarily a great burden of responsibility would rest upon them, and the prosperity of the whole church would largely depend upon their faithfulness. These general duties will always lie before the servants of the Lord in every age, and the church cannot prosper unless they are faithful. The character of the churches in general will be largely determined by the character of their officers. The office of deacon was one which pertained largely to the temporal affairs of the church. He was to look after the wants of the afflicted, to act as treasurer, and hold the money received for various purposes, furnish things necessary for sacramental purposes, and then take the oversight of temporal matters. The qualifications for this office are also plainly given. Paul also speaks of “helps” among the gifts set in the church. These were doubtless assistants, who might have been acting in the capacity of deacons, or, perhaps, were not elected to any office, but chose freely, of their own accord, to act with others, and help them all they could. It would be a great blessing to the church if there were more persons in this age ready to thus act a benevolent part in the work of God. Here is a great field of usefulness open for volunteers to fill. While they who labor in word and doctrine find, if willing, more than they can do, and are always anxious for help, it will ever be to them a matter of deep rejoicing to find those who can help stepping in to aid in the good work. Many might act in this capacity had they the disposition. While officers in the church have great responsibilities upon them, it should never be forgotten that their powers are merely advisory. The body of the church is the deciding power. Elders can advise, approve, or rebuke, but they cannot turn out or take in members, only as they can persuade the church to act. They will of course have a great influence, but they are never to act as “lords over God's heritage,” but as examples to the flock, counselors, and advisers.