Earlier text: Avenging of the Elect.Thoughts on the Revelation.
THE sixth chapter of the Revelation closes with the sixth seal. The entire seventh chapter, in which the sealing of the 144000 is introduced, is parenthetically brought in between the sixth seal and the seventh, mentioned in chap. viii, 1. Why is this? Answer. Because the sealing, and the events connected therewith, take place after the fulfillment of the signs in the sun, moon, and stars, of the sixth seal. This is evidence that the sealing of the 144000 is between the opening of the sixth seal and the seventh. Verses 1-3. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east having the seal of the living God, and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. On the above we briefly comment as follows: 1. The four angels we understand to be four of those heavenly messengers which excel in strength, into whose hands God has given the control of the four winds. 2. The four corners of the earth may refer to the four points of the compass, embracing the whole. 3. The four winds represent the elements of political strife and war. 4. To the four angels it is given to hurt, as well as to hold. 5. The hurting, by the blowing of the four winds, relates only to the results of war. See Dan. vii, 2; Jer. xxv, 32, 33. The seven last plagues constitute no part of it, as they are given into the hands of seven angels, chap. xv, 1, 6, 7; xvi, 1; xxi, 9, and this work into the hands of four. 6. The ascending angel represents a special message; and as his work comes in after the signs of the second advent of Christ, mentioned under the sixth seal, the conclusion is natural that the sealing angel also represents the work of the third message of chap. xiv, 9-12. 7. The seal of the living God, as shown in another article in this number of the Review, is the Sabbath of the fourth commandment. 8. The angel bearing the seal ascends from the rising of the sun. Whiting's translation. We do not suppose that locality is here meant; but that the message, represented by the ascending angel, would come up like the rising sun. The rays of the morning sun seem powerless. As it rises its heat increases until it reaches the heat and dazzling power of the noon-day sun. The third message, bearing on its front the Sabbath of the Lord, arose in obscurity, its first teachers being penniless, uneducated men, and the positions taken by them were exceedingly unpopular and crossing. But the work has gradually moved on, gaining strength by every effort put forth by its true friends, and its future power, light, and glory, are symbolized in chap. xviii, 1-5. 9. Let it be observed that the sealing is in the same territory as the hurting by the blowing of the four winds. This is seen in the fact that the four angels are invoked not to hurt till the servants of God are sealed. This scene at present applies to our own country. To apply the hurting to the French Revolution of 1848, and the Crimean war of 1854, and then locate the sealing work in North America, is absurd. Here, in our own land, the hands of the four angels seem loosening, and the winds of war and strife are blowing. Should this war continue and increase, the proclamation of the third message would be seriously hindered. Already our brethren in several States have been forced to suspend tent labor in consequence of the military excitement. 10. The blowing of the four winds hurts the earth, the sea, and the trees. The present war threatens to seriously affect the agricultural interests of our country, Joel iii, 9, 10, also the naval. Again we see the hurting of the earth, the sea, and the trees, in the destruction of property by the land forces, and by the navy. While this work goes on, thousands are called into the army who would otherwise listen, at least, to the voice of truth; and those who remain at home are to such a degree excited as to the welfare of their sons, husbands, and brothers, in the service, and their country, that they are unprepared to listen to, and investigate, the great facts of the message. 11. There must be a time of comparative peace in which the sealing work will be accomplished. How soon that will be—how far the Southern rebellion will be pushed to fury, and the North rise in its strength and greatness—to what extent military movements are to hinder the proclamation of the message in this and other countries—is known only to Him who has the destiny of nations in his hands. It may be the purpose of God to humble the nation, and greatly humble his people, that in the time of peace they may readily receive the message, and in unity and love obey it. The hurting angels hold the four winds that the servants of God may be sealed. When a time of comparative peace shall come, then will the sealing work move on, in earnest. The message will forget its feebleness, and will swell into the loud cry. Verses 4-8. And I heard the number of them which were sealed, and there were sealed an hundred and forty and four thousand, of all the tribes of the children of Israel. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. Some do not see how those of the twelve tribes can be sealed in our time. We inquire, Is it not as difficult for them to see why James should address his epistle to the twelve tribes and call them his brethren; chap. i, 12, or why the names of the twelve tribes should be on the twelve gates of the New-earth city? Rev. xxi, 12. Paul's figure of grafting, Rom. xi, may help them to see how these things can be. The tame olive tree represents believing Israel. The twelve branches were broken off because of unbelief. Through faith in Christ the wild olive cions are grafted into the tame olive stocks, and thus the twelve tribes are perpetuated. We now look in vain for anything on the earth to plant out the distinct tribes of the Israel of God. Let us look up to heaven, where the work of organizing the great army of heaven is going on. There is the city on whose gates are the names of the twelve tribes. That is not a Jewish, but Christian, city, for in its foundations are the names of the twelve apostles of the Lamb. There is the sanctuary, and service, and records of all who are grafted into the great olive tree of the faithful, in twelve grand divisions. A soldier belongs to company A., of such a regiment, of such a division, of such an army. Here is but a faint representative of the order of the organization of the great army of heaven during the present dispensation, which in the immortal state will stand upon the sea of glass, and in twelve vast columns march through the twelve gates into the city of God. Verses 9-12. After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and peoples, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands, and cried with a loud voice, saying, Salvation to our God which siteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshiped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. This vast company are probably the saved from every nation, kindred, people, and tongue, raised from the dead at the second coming of Jesus Christ. Verses 13-17. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple; and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. Here, we think attention is again called to the 144,000. It is said of these that they came out of great tribulation, which, probably, could not be said of all who have a part in the resurrection of the just at the second coming of Christ. Those who suffer with Christ will reign with him. All who possess pure Christianity will suffer either mental or physical agony; but this falls below the great tribulation of the 144,000. These will know most by experience of the sufferings of Christ, hence are represented as being nearest to the slain Lamb. They will be to him a special treasure. These will be next to the throne. The Lamb shall lead them. In chapter xiv, 4, they are spoken of, after their redemption, as following the Lamb whithersoever he goeth. The Seal of the Living God.
By Uriah Smith
In a series of events the chronology of which locates them unmistakably in the present generation, as is elsewhere shown, an angel is seen ascending from the east having the seal of the living God. So important is his work and so imperative his message that the restraining hand of Omnipotence is laid upon the angry and surging nations, till he shall have accomplished his mission. His work has immediate respect to the people of God: "Hurt not!" cries he, "till we have sealed the servants of our God in their foreheads." Being thus intimately connected with this work, it is certainly proper for these "servants" to inquire what this seal is with which it is so important that they be sealed, that the events of earth and the nations themselves are held in waiting till it be accomplished. As the next event after the sealing of the people of God, we behold them before the throne clothed with white robes and palms of victory in their hands. The sealing then is the last work accomplished for them prior to their redemption. In the time of trouble such as never was, the scenes of carnage and confusion which shall close up the drama of earth, the saints will be scattered here and there over the land, but every one will be delivered. Dan. xii, 1. How will they be delivered? If we may reason from God's dealings in the past, they will be provided with some distinguishing characteristic from the wicked who are falling around them. When death was visited upon the first-born of the Egyptians, the Israelites were saved by the blood of the paschal lamb which was struck upon the lintels and door-posts of their dwellings. Seeing this, the destroying angel passed them by. A similar regulation is brought to view in Eze. ix. We do not here labor to show that this chapter refers to the same time and applies to the same work as Rev. vii, 2-8, though it might be done. A person is here brought to view whose special work it is to go forth and set a mark upon those who sigh and cry for the abominations done in the land. These then are the people of God. Immediately after him follow six men with slaughtering weapons in their hands, who slay utterly old and young, all upon whom they do not find the mark. Returning to the sealing angel of Rev. vii, the only conclusion we can draw is that the people of God are not ready for the perils and troubles which he calls upon the four angels to restrain, and that his work is to place upon them a distinguishing mark that will entitle them to exemption when "the pestilence that walketh in darkness and the destruction that wasteth at noon-day" are abroad in the land. Let the reader then note this as Conclusion 1. The seal of God is some characteristic of his people which distinguishes them from the wicked around them. Our next inquiry is, What will be the distinguishing mark of God's people at the hour of their117 deliverance? We have a view of them again just before this event in Rev. xiv, 9-12. Here are two classes brought to view just before the appearance of the Son of man on the white cloud, namely, the worshippers of the beast and the saints of God. How are they distinguished? The one class have the mark of the beast, the other keep the commandments of God. Who can deny that these are the distinguishing characteristics of the righteous and the wicked. We may then set down the following as Conclusion 2. The distinguishing mark of God's people in the last days is found in the commandments of God. From the two conclusions already drawn, we may deduce another, namely, The seal of the living God is found in the commandments of God. We have now only to inquire in which commandment his seal is found, and how it performs that office. This we can determine by inquiring into the nature of a seal, and the purpose for which it is used. A seal is defined to be an instrument of sealing, that which "is used by individuals, corporate bodies, and States, for making impressions on wax, upon instruments of writing, as an evidence of their authenticity." The original word in Rev. vii, 2, is defined thus: "A seal, i. e., a signet ring; a mark, stamp, badge; a token, a pledge." The same word is used in Rom. iv, 11, which will be noticed again. Among the significations of the verb are the following: "To secure to any one, to make sure; to set a seal or mark upon anything in token of its being genuine or approved; to attest, to confirm, to establish." It is evident that the seal of any person in authority is what makes valid, or authentic, whatever laws or decrees he may promulgate. The Scriptures present several instances of this: 1 Kings xxi, 8, where Jezebel "wrote letters in Ahab's name and sealed them with his seal." Esth. iii, 12. "In the name of king Ahasuerus was it written, and sealed with the king's ring." Also chap. vii, 8. Dan. vi, 17. And any document from any earthly monarch to be valid, must possess his name and title of royalty, by which his subjects will know who it is that demands obedience, and by what right he demands it. This reasoning we may apply to the law of God. God has given a law to men. In order for it to be valid it must declare who he is, contain his title of royalty, the extent of his dominion, and his right to reign; and whatever portion of the law does this, by a just and appropriate figure may be called "his seal," "the seal of the law." And no one can point to anything which may be called the seal of God, independent of his law. This leads us to an examination of the ten commandments. Do we find the true God pointed out in those commandments? We do; but it is in the fourth only. The word, God, occurs in the first three, but there is nothing to show who he is. We come to the fourth, and find that we are reading the requirements of Him who made heaven and earth and all things therein. We realize at once that the Maker of heaven and earth, is the Supreme Ruler over all his works; that the extent of his dominion is the extent of his creation; and that he has a right to demand obedience from all his creatures. We see the heavens and earth spread out before us; we know that they have been created; to the being who made all these, we can intelligently direct our worship. This commandment brings to view his title of royalty, the extent of his dominion, and his right to reign. Strike out the fourth commandment from the decalogue, and with the remainder of that law in my hand, I can bow down and worship a wooden idol of my own carving, and no man, however enlightened or christian, can condemn me by it for so-doing. But does it not read, "Thou shalt have no other gods before me?" "thou shalt not make unto thee any graven image?" "thou shalt not take the name of the Lord thy God in vain?" Very well, I can reply, this object which I am worshiping is my God, and these are his requirements. Confirmatory of this position is the significant fact that whenever the sacred writers would point out the true God in distinction from false gods of every description, an appeal is made to the fourth commandment. See 2 Kings xix, 15; 2 Chron. ii, 12; Neh. ix, 6; Ps. cxv, 15; cxxi, 2; cxxiv, 8; cxxxiv, 3; cxlvi, 6; Isa. xxxvii, 16; xliii, 5; xliv, 24; xlv, 12; Job ix, 8; Isa. li, 13; Jer. x, 10-12; Ps. xcvi, 5; Jer. xxxii, 17; li, 15; Acts iv, 24; xiv, 15; xvii, 23, &c., &c. With the following questions, this part of the argument is submitted: 1. When we speak of the seal of any one in authority, do we not always understand by it, that which gives authenticity to his enactments? 2. Can we speak of the seal of God in any other sense? 3. Is there any thing which points out the true God, except the fourth commandment, and expressions derived therefrom? 4. Is it not, then, in this sense his signature and seal? But the Scriptures bear direct testimony on this point. The Sabbath is emphatically called a sign between God and his people. Ex. xxxi, 13. "Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." Eze. xx, 12, 20. Here the very object of their keeping the fourth commandment, and observing the Sabbath, is declared to be that they might know that he was the Lord. But does the word sign here have the same signification as seal? That it does, is proved by the following quotations. Gen. xvii, 11. Circumcision "shall be a token of the covenant between me and you." (Abraham). Rom. iv, 11. "And he (Abraham) received the sign of circumcision, the seal of the righteousness of the faith," &c. By these quotations, we see that the words, token, sign, and seal, are all applied to the same thing. The word rendered seal in Rom. iv, 11, as we have before noticed, is the same as in Rev. vii, 2; and the word rendered sign in Ex. xxxi, 13, as we learn by the Septuagint, is the same as that so rendered in Rom. iv, 11. This brings us to Conclusion 3. The particular commandment in which the seal of God is found, is the fourth. Another point demands a moment's consideration, and that is the location of the seal. It is placed in the forehead. In Rev. xiv, 1, John has another view of the identical 144,000, said in the seventh chapter to have been sealed with the seal of God in their foreheads. This scene is located at the moment of their redemption, and here they have in their foreheads, the very same place, the Father's name. Is the Father's name the seal of the law, and synonymous with the fourth commandment? Yes; inasmuch as his name is contained in the seal of the law, which is the fourth commandment. Wherever the Lord established his law, there he is said to have placed his name. For proof that this was so regarded, see Deut. xvi, 6: "But at the place which the Lord thy God shall choose to place his name in, there shall thou sacrifice the passover." &c. What was there where they sacrificed the passover? There was the sanctuary having in its holiest apartment the ark with the ten commandments; and the fourth one of those commandments declared the true God, and contained his name. Wherever this was, there God's name was placed. 1. That the seal of God is some distinguishing characteristic of his people. 2. That that distinguishing mark is found in the commandments of God. 4. That in the fourth commandment, and there only, the Father's name is found, so that wherever that commandment is placed, there the Father's name is said to be. 5. That if the observance of the ordinance of circumcision could be a seal of the righteousness of the faith between God and Abraham, the observance of the true Sabbath may be the seal of God in reference to his people. 6. That the Sabbath is explicitly declared by God to be the sign or seal between himself and his people. The fourth commandment is the only one of the ten on which there is a difference in faith and practice between the people of God and other religious professors; hence no other commandment but this can form the distinguishing characteristic of his true people. The observance of this becomes at once a prominent mark as nearly all the religious world are engaged in the observance of the papal institution of Sunday, instead of the Sabbath of the Lord. The prophetic command now obligatory upon the true church is, "Bind up the testimony, seal the law among my disciples." Isa. viii, 16. Seal the law: restore to it the seal that has been wrested from it by the Man of Sin. Restore the fourth commandment to its rightful position. Replace upon the law the name, the royal title, the signature of royalty, of the great law-giver, which has been removed therefrom. And to this command the people of God are now rendering a joyful obedience. U. S. The Sabbath in the Arctic Regions.
By Uriah Smith
I AM not about to give account of any in the frigid zone who are keeping the Sabbath; for I do not know of any there who do keep it, or who have any desire to keep it. The object of these lines is only to show that the people of that region might keep it if they should chose to do so. It is necessary to show this, because there are some here in the temperate zone who decline keeping the Sabbath, unless it can be shown that it can be kept in the arctic regions! What reason they have for this—whether they intend ever removing to that delectable portion of the globe, or whether they choose to make the Esquimaux and Laplanders their standard of obedience, refusing to keep any command of God which these tribes might find it difficult to obey, it is perhaps not the province of this article to endeavor to determine. Their objection however is this: If the termination and commencement of the day is determined by the setting of the sun, and the seventh day thus designated is the Sabbath, how can the Sabbath be kept in those northern regions where for weeks together the sun is above or below the horizon—where in summer there are several weeks of continuous day, and in winter a like period of continual night? This objection is used for two purposes: By some it is used as an objection to the observance of the Sabbath at all. With such we care not to contend. Their controversy is between themselves and God, who has given a command which is unmistakably binding upon all habitable parts of his globe in all time. With the life-long and futile task upon their hands of endeavoring to harmonize their theory with his justice and wisdom, we leave them in their unenviable position. By others it is used as an objection to commencing the day at sunset, and in favor of commencing it at 6 o'clock. But how a 6 o'clock arrangement would help the Sabbath-keeping Laplander, does not seem to us quite so evident. In this case the day must be determined by accurate time-pieces; but in the absence of direct testimony on the subject, it would be safe to conclude that among the rude tribes inhabiting those desolate regions, those appendages of civilization known as clocks, would be about as scarce as their daylight in winter; and hence practically they must determine the day in some other way, or not at all. But suppose, which of course might be possible, that they had clocks in Lapland and Greenland. There is still a difficulty. Clocks are dependent for their regulation upon the sun. No time piece could be regulated were it not for the sun. Now if nothing can be determined by the sun, in the arctic regions, in relation to time and the succession of days, people there would have nothing by which to regulate their clocks, and hence their clocks would be useless; and thus the poor Laplander would be left in spite of both nature and art in the most hopeless bewilderment. But hold! We are borrowing trouble for these poor people of which they themselves never dreamed. It would be well if people would wait and let statements of difficulties come from those who are actually involved therein. On every other subject but the Sabbath men would perhaps be content to pursue this course; but here, such is their anxiety to avoid its claims, they will imagine that somebody else, three thousand miles away, would get into difficulty on trying to observe it, therefore they will not keep it. Away with these quibbles. The truth is, the Sabbath can be kept without difficulty in the most118 ern latitudes. The commencement and close of each day can be determined with sufficient accuracy for all practical and religious purposes. Fortunately we have the experience and observations of one who has passed a portion of both a summer and a winter in that region, and who has borne testimony on this very point. Bayard Taylor, the distinguished American tourist, describes the close of one, and the commencement of a new, day, in mid summer. Writing from the steamer Gyller, Arctic Ocean, July 27, 1857, he says:— “It was now 11 o'clock, and Sværholt glowed in fiery bronze luster as we rounded it, the eddies of returning birds that had been frightened from their roosts by the firing of the steamer's gun, gleaming golden in the nocturnal sun, like drifts of beech leaves in the October air. Far to the north, the sun lay in a bed of saffron light over the clear horizon of the Arctic Ocean. A few bars of dazzling orange cloud floated above him, and still higher in the sky, where the saffron melted through delicate rose color into blue, hung light wreaths of vapor, touched with pearly, opaline flashes of pink and golden gray. The sea was like a web of pale slate color, shot through and through with threads of orange and saffron, from the dance of a myriad shifting and twinkling ripples. The air was filled and permeated with the soft, mysterious glow, and even the very azure of the southern sky seemed to shine through a net of golden gauze. The headlands of this deeply indented coast—the capes of the Laxé and Porsanger Fiords, and of Magerø—lay around us, in different degrees of distance but all with foreheads touched with supernatural glory. Far to the northeast was Nordkys, the most northern point of the mainland of Europe gleaming rosily and faint in the full beams of the sun, and just as our watches denoted midnight, the North Cape appeared to the westward—a long line of purple bluff, presenting a vertical front of 960 feet in height to the Polar Sea. Midway between those two magnificent headlands stood the Midnight Sun shining on us with subdued fires, and with the gorgeous coloring of an hour for which we have no name, since it is neither sunset nor sunrise, but the blended loveliness of both—but shining at the same moment, in the heat and splendor of noonday, on the Pacific Isles. “This was the Midnight Sun as I had dreamed it—as I had hoped to see it. “Within fifteen minutes after midnight, there was a perceptible increase of altitude, and in less than half an hour the whole line of sky had changed, the yellow brightening into orange, and the saffron melting into the pale vermillion of dawn. Yet it was neither the colors, nor the same character of light as we had had, half an hour before Midnight. The difference was so slight as scarcely to be described, but it was the difference between evening and morning. The faintest transfusion of one prevailing tint into another, had changed the whole expression of heaven and earth, and so imperceptibly and miraculously that a new day was already present to our consciousness.” Such is the testimony of a stranger in those latitudes. No doubt with those who dwell in those regions, and who have consequently made these distinguishing features their study, the “new day” would be more immediately “present to their consciousness,” than it could be to that of any stranger. It appears that in that season of the year when the sun is above the horizon for weeks together, it describes one continuous circle in the heavens. At midday its altitude is the highest; at midnight, so to speak, it is lowest. Consequently each time it reaches the point nearest the horizon, it marks a revolution of the earth and the expiration of a day; and this point is no less observable to the dwellers there then sunset is to us here. U. S. To Correspondents.
By Editor
DEAR BRETHREN: Many of you have written in reference to your duty in case of military draft. This trial has unexpectedly come upon you, and be assured it has been to us a most perplexing subject. Your communications have occupied much of our time. And, probably, when many of you have been enjoying refreshing sleep, we have been in anxious meditation and prayer over this subject. Some of you have urged us to take a position, but we waited, fearing we might err. And we knew, from the experience of the past, that whatever position we might take, we should suffer censure. Some have tried to draw us out with a series of ingenious questions, requesting an answer to each, yea or nay. We have been pressed on this subject with the prophetic inquiry, "Watchman, what of the night?"—a question more easily answered than to tell what every man's duty is, at this dark hour of the night. We finally ventured to briefly state our position under the caption, "The Nation," a few weeks since. Some of those who seemed most anxious for light on the subject, now object to that article, and speak against it with positiveness. We inquire, Did they ever feel their need of light on the question? If they did, how have they obtained it? Some write as though they thought we were pleased with all our laws, officers, and the manner in which the present war has been conducted. In this they do us great injustice. Let them read that article again, free from the fever of excited prejudice, and they will not mistake our position. We have spoken against slavery and the rebellion in the most unsparing terms. We have taught that slavery would exist till the second coming of Christ, and that the prosperity of the nation was gone forever. We have never encouraged any one to join the army, and have trembled for those who have voluntarily put themselves in a position to break the Sabbath. Some, in their reckless fanaticism, will never be satisfied unless they can drive us to oppose enlisting, denounce the government, and bring upon our people the brand of secession, and unnecessarily expose life and property. We can cheerfully resign our position in the cause, but never yield to any man's fanaticism, and bear the responsibility of disgracing the Seventh-day Adventists, and the truth they hold. In reference to misunderstanding our position, Bro. R. F. Cottrell speaks in the following: Bro. White: Last sixth-day morning I wrote to you an inquiry respecting the duty of our people in case they should be drafted for the war, whether they should refuse, and lay down their life rather than go. At evening of the same day I received your answer in the Review. I have nothing to object to your position; but hope you have the mind of Christ. All we want to know is, how the Lord would have us act. We can well afford to trust in God when we know we are doing his will. But I am satisfied that your article will be wrested from its evident meaning by some of military propensities, who will claim that it is right, voluntarily, to put themselves in a position to break God's commandments. Your words, I say, will be wrested by some, notwithstanding no such idea is contained in them, but the reverse. I trust you are right in what you have written, and it will be a relief to some minds that were inclined to think it would be duty to die rather than become a soldier. God is able to deliver his people in any way he chooses. He can save them from being drafted, which I trust he will. I think it is his pleasure to save his decided, honest children from being forced to break his commandments. Bro. M. E. Cornell also writes— "I was glad of your remarks on the present crisis, in the last Review. I have feared that some of our people would bring upon themselves unnecessary trouble by their rashness in speaking or acting in these perilous times. While we would be 'harmless as doves,' we must not forget to be 'wise as serpents.'" Some get up Daniel in the lion's den, and the three Hebrew worthies in the fiery furnace, as parallels to being drafted. If the war was against Seventh-day Adventists, this might do. The events of Rev. xiii, 15–17 are doubtless a parallel to the above-named cases. In reference to the Sabbath, may not the position of the Hebrews in Egypt be a parallel to drafted Sabbath-keepers in the army? They could not keep the Sabbath, neither could these. God did not, so far as the record is concerned, hold them responsible for doing what they could not help. Would he these? Would God have been honored by their resisting unto death? Could he thus be honored in these? We have not been expecting to see our brethren drafted into the service at present. God has affairs in his hands yet. If we humble ourselves before him, and send up our united petition for this evil to be averted, instead of giving way to excited prejudices, he may have mercy upon us. One thing we have noticed: those who have been most highly tinctured with the fanaticism growing out of extreme non-resistance, are generally the most clamorous against our article. Should we give all that we have received since the appearance of the article, all sides would be argued, and we should have what might be called a war-chowder. One thinks the article all right. Another thinks the American war of the Revolution right, but to fight in the present war would be a violation of the sixth commandment. Conclusion. It was right to violate the sixth commandment then, but not now. Query. If what is called civilized warfare be a violation of the sixth commandment, then did not God in the former dispensation require his people to break the sixth commandment? A third starts off with the text, "Resist not evil," and after showing the evils of the requirements of the present war, concludes that we must not resist, but go. However, we question the use made of the text. A fourth gets up Paul and Silas forbidden to speak in the name of Jesus, and makes their case parallel to a military draft, and concludes with their declaration, "We ought to obey God rather than men." A fifth says, if government compels us to go to the seat of war, we should willingly go, and further, if possible, and quotes as proof the words of Christ. "Whosoever shall compel thee to go a mile, go with him twain." And so we might multiply novel positions. A man who will take a few texts, and, regardless of the context, run them in sustaining his views till he blindly runs them across the plainest Scripture facts, is not a safe expositor of the sacred Scriptures. When the Word is correctly understood, a harmony will be seen. Well-written articles, harmonizing the Scriptures on the subject, will be thankfully received.