Review and Herald, Vol. 20, No. 21. (10/21/1862)

Review and Herald

Oct 21, 1862

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 21, 1862

Evidences of Christianity.

By Moses Hull

CHAPTER V.

(Continued.)

Having now removed the main objection to the resurrection of Christ, we will proceed to offer additional arguments in its favor.

A strong argument may be predicated upon the fact that the disciples did not expect him to arise, nor were they willing to believe after he had risen. Listen to the disciples as they journeyed from Jerusalem to Emmaus. "We trusted that it had been he which should have redeemed Israel; and besides all this, to-day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying that they had also seen a vision of angels, which said that he was alive." Luke xxiv, 21-23. The expression, "we trusted," implies that they had lost all hope.

The preparation for the embalming of the Saviour, and the disciples' returning to their occupations, &c., all show that they did not expect him to arise. See Luke xxiii, 56; xxiv, 1; John xxi, 3.

On the third morning the women went to embalm their Lord. As they hastened toward the place they said among themselves, "Who shall roll us away the stone?" but when they reached the sepulchre, to their utter astonishment the stone was rolled away: they looked into the sepulchre, but their Lord was not there.

They did not yet suspect that he had arisen. I hear them say, with aching hearts and tearful eyes, "They have taken away the Lord out of the sepulchre, and we know not where they have laid him." After this the other women appear to have left the sepulchre, "but Mary stood without at the sepulchre weeping; and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away." John xx, 11-15. She had not yet learned that the Lord had risen. But her suspense must now be removed. "Jesus saith unto her, Mary. She turned herself and saith unto him, Rabboni, which is to say, Master." Jesus saith unto her, "Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God." Verses 16, 17.

In obedience to their Lord, they "returned from the sepulchre, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not." Luke xxiv, 9-11.

But in order to settle the question, and relieve the disciples of suspense, as well as to convince the women of their mental hallucination, Peter and John resolved themselves into a committee to investigate the matter. So they ran to the sepulchre. John being the swiftest on foot, got there first. He stooped down and looked into the sepulchre and saw the linen clothes, but saw not the Lord. Meanwhile Peter arrived, and, being naturally eccentric, jumped down into the sepulchre, and as he moved the linen clothes about in order to be sure that he was not mistaken, he became convinced that the Lord was not there. Yet he did not believe until with his own eyes he gazed upon his resurrected Lord. Luke xxii, 32.

But the disciples were not yet willing to believe; hence, as before remarked, two of them, as they journeyed from Jerusalem to Emmaus, reasoned together. "And it came to pass that while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people; and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel; and besides all this, to-day is the third day since these things were done: yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive." Luke xxiv, 15-23. And yet "they believed not."

Dear reader, are you astonished that Jesus should upbraid them, saying, "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory?" Verses 25, 26.

Next he appeared to the eleven as they sat at meat. One would think that they were prepared to believe, especially if they could see him with their own eyes, but they were not. "But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them." Verses 37-48.

Certainly all room for deception is gone. When they supposed they had seen a phantasma they had the privilege of undeceiving themselves on that point by handling him, and knowing that it was Jesus himself; that he really had flesh and bones. So determined was the Saviour to bar against unbelief that he called for fish and honey-comb and did eat before them. They were now fully convinced. But Thomas happened not to be of that number. The other disciples, eager to convince him of the resurrection of Christ, "said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Jno. xx, 25.

We may wonder whether Thomas will be gratified; whether that most convincing of all tests will be given. Yes, it will be done. Thomas must be convinced, though it is done by thrusting his hand into the wounded side of Jesus. "And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God. Jesus said unto him, Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed." Verses 26-29.

I can but respond in the language of Thomas, "Lord, it is enough." Certainly no more can be required. Luke fully expressed it when he said, "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." Acts i, 3.

Reader, I have now finished my task upon this point.

Certainly if testimony can prove anything, the resurrection of the Lord has been proved. This same one who prophesied that he should be raised, has also said, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." John v, 28, 29.

Would you have the "resurrection to life?" believe on the Son of God. "God hath given assurance unto all men in that he hath raised him from the dead." The resurrection of Christ is a pledge of our resurrection. "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isa. xxvi, 19.

To be continued.

Low in the Vale.

By E. W. Darling

Low in the vale of affliction I bow, Troubles and sorrows environ me now, Rugged the path I have chosen to tread, Gone are its charms, its enjoyments are fled, All that remains is a desert highway, Sternly forbidding my footsteps to stray.

Dream not, my soul, of the days that are past, Think not that earthly enjoyments will last, Hope not for ease in thy pilgrim career, Toils and afflictions abide thee while here. Sad is thy lot, but its end shall be blest; Rough is the road, but it leadeth to rest.

Look not with fondness on pleasures of earth, Cling not to treasures possessing no worth. Only thy Saviour can give thee repose, Only thy Saviour can vanquish thy foes. Laden with sorrow, and weary of limb, Cast all thy burden of care upon him.

Journey not thus with thy face to the ground, See how the signs are fulfilling around. Lift up thy head; for redemption is nigh; Soon will thy Saviour descend from on high. Make his sure promise thy anchor of hope, Love his appearing, rejoice and look up.

E. W. DARLING.

Beaver, Minn.

Avenging of the Elect.

By Buck

(Continued.)

A REVOLUTION IN THE PRIMITIVE PROTESTANT FAITH.

FROM England, and Germany, and Switzerland, we turn for a moment to Scotland, and show that the immortal John Knox, "the great champion of the Scottish Reformation, and the founder of the Presbyterian church," was confident of the fact that there will be no millennium prior to the coming of Christ. Whatever may have been his view of the millennium, it is certain that he looked for the immediate coming of the Lord, without expecting any general improvement in the world previously. On the doctrine of the earth's renovation, he wrote thus, speaking of the coming of Christ "to reform the face of the whole earth, which never was, nor yet shall be, till that righteous King and Judge appear for the restoration of all things."

Writing in 1654 to the faithful in London, and speaking of the coming of Christ, he asks, "Has not the Lord Jesus, in despite of Satan's malice, carried up our flesh into heaven? And shall he not return? We know that he shall return, and that with expedition." There is not only not the faintest evidence that he was looking for any improvement of the world, before the coming of Christ, but there is the plainest proof that he had the opposite view; and hence, his view of the prophecies, and his manner of preaching, and his faith in praying in respect to these things, must have had an influence upon the people directly opposite to the influence of those who preach that there "must be a general renovation previously to the coming of Christ?" Has the Presbyterian church retained the primitive faith in respect to these things, as it was taught either by the Westminster divines, or by the founder of the Scottish church?

From Scotland and its mighty champion, we now turn to another man of the sixteenth century, whose theological writings and opinions have had a wide and mighty influence upon the human race. That man was John Calvin. We purposely avoid approving or disapproving Calvin's opinions in respect to any other matters: they are not under consideration. But his views of the coming of the Lord and of the millennium are now before us. Scattered all through his writings may be found declarations and intimations, formal and incidental, which prove beyond a doubt that those who are looking for an anteadvent millennium, have totally departed, in this respect, from the faith of Calvin.

With Luther, he looked for a renovated earth. "I expect," said he, "with Paul, a reparation of all the evils caused by sin, for which he represents the creatures as groaning and travailing." "The Scriptures more commonly exhibit the resurrection of the children of God alone, in connection with the glory of heaven, because, strictly speaking, Christ will come, not for the destruction of the world, but for purposes of salvation." "Christ is our head, whose kingdom and glory have not yet appeared. If the members were to go before their Head, the order of things would be inverted and preposterous; but we shall follow our Prince then, when he shall come in the glory of his Father, and sit upon the throne of his majesty." "There is no reason why any person should expect the conversion of the world; for at length (when it will be too late, and will yield them no advantage), they shall look on him whom they have pierced."

By his comments on Matt. xxiv, 1 Cor. xv, 51, 1 Thess. iv, 15, 2 Thess. ii, 2, and other places, he manifestly understood the Bible in such a way as to utterly preclude the idea of the world's conversion before the coming of Christ. The coming of Christ to judgment he regarded, as above quoted, as the hope of the world, in respect to salvation, and the hope of the church in respect to its glory. Hence he bids believers "not to hesitate, ardently desiring the day of Christ's coming, as of all events most auspicious."

"We must hunger after Christ, we must seek, contemplate, etc., till the dawning of that great day when our Lord will fully manifest the glory of his kingdom."

Is this the way that the many millions of Calvin's admirers are now accustomed to speak, when they express themselves consistently with their hope and confident expectation of the conversion of the world, and a millennium of glory previous to the second advent? Do Calvinists now retain the faith of their great champion? It is the simple fact that we would have decided. We do not inquire whether such language is still, to some extent, in use; but we ask whether it is used as the natural and spontaneous expression of the present hopes and belief in respect to the success of the gospel before the coming of Christ. Let us be perfectly candid.

As it will not consist with the design of this treatise to continue much longer our examination of the point under notice, we will only mention, as a fact susceptible of the clearest proof, that the present prevailing and popular doctrine of the conversion of the world, previous to the coming of the Lord, is of comparatively recent origin, in the form which is now deemed essential to its maintenance. It seems to be—if the figure may be allowed—a cross between the purely allegorical and spiritual millennium of the third century, and the real but carnal millennium of the Roman Catholic church, so far as they have any notions on the subject. It may be said, if it be not too paradoxical, to be compounded of the Jewish notion of the Messiah's kingdom ignored, and of the same Jewish notion intensified. It is, and at the same time, it is not, essentially Jewish. It is perfectly Jewish in respect to the application of all the predictions of the kingly reign of Messiah to this present dispensation and to this present life. It is not Jewish in its application to the nature of the kingdom, and to the people composing it. It has no description in the Bible, but is gathered from a multitude of paragraphs and mere expressions, taken out of their respective connections, and grouped together, without scripture warrant or example, and utterly without the sanction and support of either the history and traditions of primitive Christian or primitive Protestant times. And it is just as much at variance with all the admitted and established laws of interpretation. The moment the Scriptures are interpreted according to the axioms of literature, that moment the now-provailing notion of the millennium is seen to be without consistency and without support.

Until the times of Dr. Whitby, who wrote in the latter part of the seventeenth century, less than two hundred years ago, this popular form of millennialization appears to have been nearly, if not entirely, unknown to the church. Dr. Whitby is the professed and confessed originator of it. He claims it as a new theory; and, as he was truly a learned and honest man, he frankly acknowledges that his new theory was not in harmony with that which generally prevailed throughout the primitive Christian church for two hundred and fifty years, and which was, as he admits, generally claimed and believed to have been received from the apostles themselves.

To maintain the proposition in this chapter, that there has been a revolution in the primitive Protestant faith, in respect to matters vitally connected with the influence which the second advent was designed to exert upon men, we might abundantly prove that the present popular method of interpreting the prophecies of the second advent, so as necessarily to make an impression, just as deep as the belief, that Christ will not come until a thousand years, at least, have passed away; that he will not come until the world has been converted—this impression, which is the necessary consequence of belief in the modern theory, we undertake to show, proves a departure from the "faith once delivered to the saints," because none of the primitive apostolic theories, none of the original Protestant theories of the millennium and the second advent, ever left such an impression upon the mind.

We may perceive essential errors, and we may notice mere speculations and inconsistencies, in the ancient millennial views, as they were held and taught at various times and places, by the great body of orthodox Christians. But, after all, they had this one redeeming feature, that gave them consistency and power in the use of Scripture warnings and admonitions on this subject: they did neither deny the reality nor personality of the Lord's return, nor did they tend to produce the impression that the Lord will not come again until after a long interval of time, or until the wickedness of the world shall have been removed by a general conversion. In this respect the modern theory and the primitive are perfect antipodes.

This is, after all, in its practical influence, the great and the vital principle in the true theory of the second advent; and yet, in respect to this specific thing, the modern doctrine is new, and, in so far (and how essential this must be!) it is a revolution in the original faith.

Whatever else may be said of the ancient theories, this cannot be said, that they tended to induce any one who believed in them to say, "My Lord delayeth his coming." In this most essential thing they retained their Scripture character and influence, and tended to keep the church awake and ready.

Whatever else may be said of the modern theory, this cannot be said, that it tends to keep its believers ever on the watch for the coming of the Lord, or to wean them from the present world. In this most essential thing it is as contrary to the whole spirit and letter of the Scriptures, as it is at variance with the original views of Protestants and the primitive saints.

"The faith once delivered to the saints," is now generally ignored or denied, and a new faith has taken its place.—Buck.

(To be Continued.)

Spiritual Gifts.

By S. T. Cranson

[The following article was written by our much lamented brother, Elder S. T. Cranson, a short time before his death in 1855, and was designed for the Advent Review. He wrote with pencil, intending to revise and re-write, but was never able to finish it. I have copied from the manuscript, correcting mistakes, but leaving the arguments as nearly in the language of the author as possible. Bro. Cranson was a very conscientious, truth-loving man—a man of great faith, and most ardently devoted to the cause of present truth. The article will be read with interest by all who were acquainted with, and appreciated the godly life of, its author. "He being dead, yet speaketh."—M. E. CONNELL.]

Was it the design of the great Head of the church that those gifts which he so abundantly bestowed on the primitive church should remain to the end of the gospel age?

This is a very important question to decide, and we cannot admit the opinions or mere assertions of men, however learned or popular. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isa. viii. 20.

We will first notice a few objections which are urged against the view that these gifts remain to the end of time.

OBJ. 1. The miraculous gifts of the primitive church were to establish the gospel, and that being done in the days of the apostles, they are no longer necessary.

This objection supposes that the confirming of the gospel was the only object to be accomplished by the gifts, but the objection is lame, having no scripture for its support. The true object of the gifts is set forth in the letter of Paul to the Ephesians, chap. iv, 11-13. "And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body [church] of Christ; till

we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ."

Is the church now perfect? Have they all come to the unity of the faith? No honest man, with the knowledge of facts, will affirm it; hence, the gifts are still needed. The objector, to be consistent, must either prove that the church has received all the benefits of the gifts, as stated by the apostle, or admit their perpetuity.

OBJ. 2. But they were given to confirm the gospel to the Jews and Gentiles who were in great darkness!

Indeed! Are there no Jews and Gentiles now in great darkness? Are not idolatry and superstition as rampant now as in the days of the apostles? At no period since the flood, has wickedness prevailed to a greater extent than at the present time. The Jewish church was never more corrupt than the nominal churches of these last days. If ever miraculous power was needed to confront the powers of darkness, it is needed now.

OBJ. 3. Rev. xxii, 18, proves that all prophesying was to cease in A. D. 96, and any new revelation since that time would be "adding to" that prophecy.

This is a mere assertion without the least shadow of proof. Does Jesus affirm in the passage quoted that no revelation shall be given after John closes up the Apocalypse? Entire books of prophecy could be given, without adding anything to the book of Revelation given to John on Patmos, as well as that could be given without adding to the book of Isaiah.

Have miracles ceased? How then can a man know his sins are forgiven? Is not conversion a miracle? How is a man to know he has a call to preach, if it is not in some way revealed to him? It suits self-sent ministers to say that there has not been any special call to the ministry, by the great Head of the church, since the apostles' time. It is true the signs do not follow the popular preaching of this day. They were only to follow those who believe the true gospel. If God should work with them as he did with the apostles, he would give sanction to corrupt teaching and practice. But he has ever blessed according to the faith and purity of his people, and the promise extends to the end of time.

The perpetuity of miraculous powers may be proved, 1. By the word of God; and, 2. By authentic history of the church.

We will notice first the great commission to preach the gospel: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world." Matt. xxviii, 19, 20.

There is no chance for caviling here. It is plain that this commission was given not only to the disciples, but to their successors, to the end of the world. The missionary operations of all denominations have been based upon this text—thus admitting its application to the entire Christian age. Now let us consider its parallel in Mark xvi, 15-18: "Go ye into all the world and preach the gospel to every creature: he that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."

The signs are to follow those who believe the gospel preached by the above commission, to the end of time. No one could ever think of limiting the commission to the apostles, were it not for the promise of the signs following. How dare men take such liberties with the word of God, to make it suit their own notions? How much better to give it the plain obvious sense. "Go ye into all the world and preach the gospel to every creature. He [every creature] that believeth and is baptized shall be saved, but he [every creature] that believeth not shall be damned; and these signs shall follow them [every creature] that believe," &c.

The signs following are as extensive as the command to preach, namely, to "every creature," and must extend to the end of probationary time.

Let the apostle Paul testify. In 1 Corinthians he writes to all saints in the Christian age. Read the dedication of the epistle in chap. i, 2: "Unto the church of God which is at Corinth, to them that are

sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours."

Not only to the church at Corinth, but to all in every place who call upon the name of Christ, is this epistle directed. If any are now called to be saints, the letter is to them, assertion to the contrary notwithstanding.

In verse 7, those who are waiting for the coming of the Lord are said to come behind in no gift. But Christians in the apostles' days were taught not to expect the coming of the Lord in their day. See 2 Thess. ii, 1-3. Therefore the text must apply in later times. Those who witness the signs in the sun, moon, and stars, are the only ones who can rationally and scripturally look and wait for Christ's second coming. The present generation has witnessed the fulfillment of the signs, and we find many who are looking for the second coming of Christ.

Paul, writing to the saints "waiting for the coming of our Lord Jesus Christ," says, "Covet earnestly the best gifts." Chap. xii, 31. "Follow after charity; and desire spiritual gifts, but rather that ye may prophesy." Chap. xiv, 1. "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues." Verse 39.

The above is deemed sufficient for the Bible proof, though much more might be cited if necessary.

We will now introduce the testimony of historians for the perpetuity of miracles. In speaking of a martyr who had lived in the second century, Milner says: "He lived many years in France, and was generally known for his love of God and zealous regard for truth—a person of apostolical endowments."-Hist. p. 193.

Cyprian says: "The Holy Spirit is poured forth copiously; it is confined to no limits; is restrained by no barriers; he flows perpetually; he bestows in rich abundance. Let our heart only thirst and be open to receive him. As much and capacitates as we bring, so much abounding grace do we draw from him. Hence an ability is given with sober chastity, uprightness of mind, and purity of language, to heal the sick, to extinguish the force of poison, to cleanse the filth of distempered minds, to speak peace to the hostile; to give tranquility to the violent, and gentleness to the fierce; to compel, by menaces, unclean and wandering spirits to quit their hold of men; to scourge the foe, and by torments bring him to confess what he is."

On the above, Milner remarks: "The testimony here given to the ejection of evil spirits, as a common thing among Christians, even in the third century, deserves to be noticed, as a proof that miraculous influences have not altogether ceased in the church."

"Minutius Felix," continues Milner, "speaks to the same purpose, and I think with more precision: 'Being adjured by the living God, they tremble and remain wretched and reluctant in the bodies of men; they either leap out immediately, or vanish by degrees, as the faith of the patient or the grace of the person administering relief, may be strong or weak.'"-Hist., p. 254.

Milner adds: "Indeed the testimony of the fathers in these times is so general and so concurrent, that the fact itself cannot be denied without universally impeaching their veracity. We may safely, therefore, infer that such things were frequent among Christians."-Id.

To deny the existence of miraculous powers in the second, third, and fourth centuries, in the church, would be to reject the testimony of nearly every one of the most reliable historians. The only reason why they nearly ceased in the middle ages, was because truth and faith were almost gone. The signs were to follow the true believers.

S. T. CRANSON.

Extremes.

By M. E. Cornell

As a general thing extremes are dangerous, and should be avoided. In most cases it appears to be Satan's plan to keep us back of the mark or to drive us beyond it. With some, the plan of salvation is all law and no gospel, while with others it is all gospel and no law. Some cry, The Spirit! the Spirit! while others reject the Spirit entirely, and claim that the written word alone is our guide. While some claim justification on the ground of works, others claim to have it by "faith only." Some think religion consists solely in external forms, while others rush into fanaticism. To be on either extreme in these cases, is to be on the enemy's ground.

But there are some cases in which the medium position is obnoxious to God and pleasing to Satan. Says the true Witness, "I would thou wert cold or hot." We cannot serve God and mammon, because these do not agree. We are to love God with all the heart. There is no danger of an extreme to our hurt in this. A medium ground would not be accepted.

In regard to the duty of Sabbath-keepers relative to the present war, extremes should be avoided. The cause of the North is just, but there are too many Achans in the camp. The pride of the nation is being humbled. "Tekel" is written upon this government's prosperity, and we look for troublous times.

There are some very serious objections to a voluntary service in this war:

1. The camp associations are very corrupt, and the confusion and excitement would be destructive to spirituality. A young man of my acquaintance wrote back that in his company of eighty-one men, there was but one besides himself that did not swear and play cards.

2. The Sabbath could not be kept in the army. For us to volunteer to drill, march, build fortifications, and engage in the heat of battle, on the Sabbath, would show to the world that we regard the Sabbath as no more sacred than they do the Sunday.

I cannot see that the application some are making of "Thou shalt not kill" is correct. This command never did apply to all cases of taking human life. Another scripture says, "Thou shalt surely kill him," &c. Deut xiii, 9. If ever a war against rebels in any worldly government was just, I think it must be so in this. Everything dear to those who love a pure freedom is at stake. The civil, social, and moral institutions and interests of this country are in imminent peril. A rebellion so unnatural, so wicked, so unprovoked, is not recorded on the pages of history. And the man who would sympathize with such a rebellion, we cannot consider an enlightened Christian.

In regard to the duty of Seventh-day Adventists in case of a draft, I confess I have not yet seen very clear light. To decide now that we would resist the draft to the last extremity would, in my judgment, be rash and uncalled for. We do not all see this matter alike, and it is evident that we lack wisdom. Let us all agree in seeking wisdom of God, and it will be given in due time. It is safe to trust in God and wait for light. Our Father is at the helm, and he knows all our dangers, and will with every temptation make a way of escape. He could easily direct the ballot for the sake of those who keep his law; or, he might suffer us to be brought into a clearer test before sending deliverance. He suffered Daniel to go to the bottom of the lion's den; and the three worthies to be cast into the fiery furnace. They did not attempt to resist the authorities, but meekly looked to God for deliverance till it came. The God of Daniel still lives. "Only have faith." Now is the time to be sober and watch unto prayer. Without a special revelation from heaven, it seems like madness and presumption to attempt to resist the authorities. In one case two hundred armed men in Indiana united to resist the draft, but they were overpowered, and in disgrace had to submit.

"Say ye not, A confederacy, to all to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa. viii, 12, 13.

"Hear, O ye my beloved, saith the Lord: behold, the days of trouble are at hand, but I will deliver you from the same. Be ye not afraid, neither doubt; for God is your guide, and the guide of them who keep my commandments and precepts, saith the Lord God." Apocrypha, 2 Esdras xvi, 74-76.

M. E. CORNELL.

Trust God

TRUST GOD.—"I could write down twenty cases," says a pious man, "when I wished God had done otherwise than he did; but which I now see, had I had my own will, would have led to extensive mischief."

Continue reading: Thoughts on the Revelation