Earlier text: THE THIRD MESSAGETHOUGHTS ON HEBREWS III AND IV.
“For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end; while it is said, To-day if ye will hear his voice, harden not your hearts as in the provocation.” Heb. iii, 14, 15.
Here observe, 1. What is to be held, viz., the beginning of our confidence. 2. How it is to be held, viz., in a steadfast manner. 3. How long it is to be held, viz., to the end. 4. What measures this duration, viz., the period called “To-day.” 5. Thus verse 15 is the measurement of verse 14. For what verse 14 enjoins upon us, verse 15 limits and defines by the phrase “WHILE it is said To-day.” So it is seen that the period during which we are under trial as designated in verse 14, is the period called “To-day” in verse 15. THE “TO-DAY” OF HUMAN PROBATION.
“Again he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts.” Heb. iv, 7.
This is the day of human probation. It is the day in which men may hear God’s voice, and find forgiveness. But this day is limited. There is a bound beyond which it will not extend. God has fixed the limits of probation, and we are swiftly hasting forward to its close. Besides the general period assigned to mankind at large, which is now almost expired, there is in the case of many of us a period limited which shall close our own personal probation forever. Our own individual day may close before that of mankind in general. How should the thought of these things inspire us to act while the day lasts. It is only the present moment that we can call our own. A point stands before us in the future which shall close our probation. Then let us use the passing moment. Now, while it will avail, let us seek God with all the heart. To-day it is possible for us to be accepted of him. Soon it will be absolutely too late. THE TWO DAYS OF HEB. III AND IV.
When it is said (Heb. iv, 8), “For if Jesus had given them rest, then would he not afterward have spoken of another day,” it is plain that the apostle has reference to the day spoken of in the previous verse. In that verse the Holy Spirit speaks of a certain period of time as limited by divine appointment for human probation. This period is called “To-day.” But why should Paul speak of this day of probation as “another day.” This is made plain if we turn back to the previous chapter, where a former period of probation is mentioned in intimate connection with the period of probation which we now enjoy, and both of these periods are termed days. Thus we read, Heb. iii, 7–9: “Wherefore, as the Holy Ghost saith, To-day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years.” The first of these days was the day of temptation in the wilderness. It was forty years in duration. Had those who entered the promised land at that time received the rest which God has designed for his people, then another day of probation would not have been spoken of by the Spirit of God through David some five hundred years after that event. But inasmuch as the rest which the Hebrews received in the possession of Canaan was not the final rest promised, another day of probation is spoken of in Ps. xcv, which the apostle here quotes. The day of temptation in the wilderness was the first of these days; and the present day of probation, called by the Holy Spirit “To-day,” is the second. At the close of the first of these days, Israel entered Canaan; at the close of the second, the Israel of God will enter the rest which remains for them. And thus it follows that the announcement of a second day of human probation, which even yet continues, is direct and conclusive proof that the rest promised to the people of God is still future. THE NAME JESUS IN HEB. IV.
“For if Jesus had given them rest then would he not afterward have spoken of another day.” Heb. iv, 8. This does not refer to our Lord Jesus Christ, but to Joshua who led Israel into Canaan. And thus it is explained in the margin. Jesus is the Greek spelling of the Hebrew name Joshua, just as Esaias is the Greek spelling of the Hebrew name Isaiah; and in short, just as almost all the Old Testament names are changed in their form of spelling in the New Testament. The word Jesus is used for Joshua in Acts viii, 45: “Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles.” The Hebrew name Joshua signifies Saviour, and such is the signification of the name Jesus. Matt. i, 21, margin. “For we which have believed do [as the final reward of our labor] enter into rest, [for the case of those who were by oath excluded from entering the rest of God, proves that there is such an entrance for those who are counted worthy of it;] as he said, [in Ps. xcv.] As I have sworn in my wrath [to the rebels in the wilderness] if they shall enter [a Hebrew expression signifying they shall not enter] into my rest; although the works were finished from the foundation of the world [i. e., although I entered that rest when I finished the work of creation].” THE GOSPEL PREACHED IN THE WILDERNESS.
“For unto us was the gospel preached as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.” Verse 2.
Many people have the impression that in the wilderness there was nothing given the people but law, and nothing enjoined but works. Yet Paul shows us that the people in the wilderness had the gospel preached to them, and that their grand failure arose from the lack of faith in that which was preached to them. But the form of expression is remarkable. He does not say the gospel was preached to them as well as to us. He says: “For unto us was the gospel preached as well as unto them.” So it appears that when the gospel was preached to them in the wilderness, what was said to them pertains also to those that should live afterward. They had the promise of entering into his rest. That was preached to them with all its conditions and with all its importance. What was said to them was also addressed to all the heirs of salvation to the end of time. They failed because they did not in their hearts mix faith with the word preached; and all others will fail in the same way who act thus. By the term gospel in verse 2, it is evident that there is direct reference to the promise mentioned in verse 1. That promise was made to them, but was not secured by them because of unbelief. That same promise passes to us, to be inherited by us, or to be lost by us, according to our own action. Is not this a reference to the doctrine of election? And are there not some persons who must certainly be saved? It is no doubt true that a certain number will be gathered into the kingdom of God at last. But everything in the Bible shows that particular individuals are not determined upon. On the contrary, to each genera-29 tion there has been the offer of admission to this rest. Had the rest into which Israel was introduced by Joshua been the rest to which the promise of God relates, then David would have made no mention long afterward of another day of probation in which the heirs of salvation are to be made up. And indeed, though Canaan were not the promised rest, we may say with safety that had the whole body of the Hebrew people accepted the gracious offer of eternal salvation, the whole number of the heirs of salvation would long since have been accomplished. But they to whom it was first preached refusing to accept, the offer has been passed forward to the next generation, and to the next, and thus has come down to us. And thus in a certain sense we are indebted to the refusal of past generations for the opportunity to seek this rest. Had they all accepted the offer, the number of heirs would have been completed, and the generations of men would have come to an end long ago. But the unbelief and blindness of others have caused this number to remain unfilled till now, and thus existence and probation have been extended to us. All have the offer, yet most men live in vain. The offer of salvation still holds good to this, the last generation of men. Yet how small a number of places did actually remain unfilled when this generation came on the stage of action. How great a competition for them we should naturally expect to see. And yet it is with the utmost difficulty that these places will be filled. Surely every lost man can blame only himself. GOD’S REST INTO WHICH THE SAINTS SHALL ENTER.
The works of God were finished from the foundation of the world. That is to say, when the works of God, recorded in Genesis 1, were finished, he had accomplished his purpose in creating worlds. His rest from that work still continues. It is but another term for that state of satisfaction which the great Creator experiences in the contemplation of his infinite work. He has given existence to innumerable worlds, and peopled them with many orders of intelligent and holy beings. In their blissful existence, and in their devout adoration, he finds delight. For his pleasure they are and were created. Rev. iv, 11. All unfallen beings are by virtue of their creation sharers in that exalted rest. But while their probation lasts, they are on trial to determine whether they shall be confirmed in this state of blessedness or expelled therefrom. MAN ONCE HAD THIS REST IN POSSESSION.
The future rest of the saints will be of the same character as that which man had in his innocence, differing from it chiefly in that he was then upon probation, but will be, in the coming kingdom, no longer upon trial. The whole earth in its sinless loveliness belonged to Adam. His home was Paradise. The tree of life was his. He had free converse with his Creator face to face. This rest he lost by sin. This rest redemption will restore to the overcomer. God has had great compassion on our race. He gave to man a period of probation in the garden of God, and when they failed in that exalted place, he has given them a state of probation in this sin-accursed world to recover their lost innocence, and to regain and secure forever their ancient Eden home. THE NATURE OF GOD’S REST.
1. The rest of the Creator was entered upon when he finished the work of creation.
2. When God had rested upon the seventh day, he put his blessing upon that day, and set it apart to a holy use.
3. But though he hallowed that day as a memorial of his rest from the work of creation, he still continues his rest.
4. God still rests in that his work of creation is done, and that he takes infinite delight in what his hands have wrought. But he works even from the beginning, if we consider that it is by his power that the heavenly bodies are upheld, and that they are caused to continue their motion, and that it is his providence that watches over and preserves everything. Thus there is no real discrepancy between the words of Paul, Heb. iv, 3, and the words of the Lord Jesus, John v, 17.
5. The seventh-day rest of the Creator was to lay foundation of a weekly memorial of creation; but the continued rest of God is his own condition of infinite blessedness as he views the innumerable host of holy beings that exist in consequence of that work, and that offer before him grateful adoration. THE SABBATISMOS WHICH REMAINS.
“There remaineth therefore a rest to the people of God.” Heb. iv, 9. The margin reads instead of “rest,” “keeping of a Sabbath.” This is a very important reading, certainly, if it be reliable. And it is susceptible of clear proof that this reading is to be depended upon. The apostle does not use the word katapausin in verse 9 for “rest,” as he does in verses 1, 3, 5, 8, 10, but he selects another word, sabbatismos. This word is thus defined by the lexicons:
Donnegan’s Greek and English Lexicon defines it thus: “The celebration of the Sabbath.”
Dunbar’s Lexicon defines it as follows: “Observation of the Sabbath.”
Liddell and Scott: “A keeping of the Sabbath.”
Schrevellius: “Observance of the Sabbath.”
The marginal reading of Heb. iv, 9, is therefore correct. The noun sabbatismos represents the act which is indicated by the verb sabbatize. This verb sabbatize expresses the act of Sabbath-keeping, and the noun sabbatismos is the name of the act. We therefore learn from this text that the keeping of the Sabbath is to characterize the rest of the saints in the kingdom of God.
One of two things must be true: 1. The saints are to keep in the kingdom of God the antitype of the Sabbath of the Lord; or, 2. They are to keep in that kingdom the Sabbath itself. But they are not to observe the antitype of the Sabbath; because they are to keep the Sabbath itself forever. This great truth is plainly revealed in Isa. lxvi, 22, 23. It being therefore an undeniable fact that the Sabbath is to be regularly observed in the kingdom of God when it shall be established upon the earth, we may with strict propriety understand the apostle to state that great truth in Heb. iv, 9.
We have seen that the final rest of the saints in the kingdom of God is simply the restoration of that which man lost by sin. He then had Paradise, the tree of life, innocence, felicity, and he had personal intercourse with his Creator, and with the angels. All this he shall have again, and with this grand difference, that he shall be in no danger of losing it a second time. And let it be observed that when God gave to man Paradise, he gave him the Sabbath; and when he restores the redeemed to Paradise again, the whole family of the second Adam shall keep it even for endless ages. THE SEVENTH DAY IN HEB. IV.
1. “For he spake in a certain place of the seventh day on this wise, and God did rest the seventh day from all his works.” Heb. iv, 4. This relates to the first seventh day of time.
2. “And in this place again, If they shall enter [i. e. they shall not enter] into my rest.” Heb. iv, 5. The allusion to the seventh day which Paul emphasizes by the word “again” is found in the facts presented in verse three. That state of supreme felicity which the Creator experiences in receiving the adoration of the infinite host of happy beings created by himself, is what Paul refers to by his rest. This he entered upon when on the seventh day he rested from all his works.
3. There remaineth therefore a rest [Greek, sabbatismos, the keeping of a Sabbath] to the people of God. Verse 9. So the rest-day of the Creator hallowed in Eden shall be observed by immortal saints in the future and everlasting kingdom of God. THE OATH IN THE WILDERNESS.
Did this absolutely exclude the rebels from all opportunity to secure an entrance into the kingdom of God? It certainly did shut them out from Canaan. Did it also cut them off from all chance to prepare for the Paradise of God? Perhaps this cannot be determined with certainty. The oath of God in Num. xiv makes distinct allusion to the new earth as well as to the land of Canaan. Some things in Paul’s comments upon this oath strongly indicate that the men who were by it excluded from Canaan were also excluded from the opportunity to gain Paradise. 1. The rest which God shut them out from, is that rest into which believers are to enter. Heb. iv, 1–3. 2. The rest which they failed to reach, remains for us to enter. “Some must enter therein, and they to whom it was first preached entered not in because of unbelief.” Verse 6. This cannot be Canaan merely from which they were excluded, for it is not Canaan, but Paradise, that we are invited to enter. 3. Even those that entered under Joshua did not receive the rest of which Paul speaks, and to which God’s oath relates. Verse 8. This not only argues that the rest is even yet future, but it also indicates that the rebels in the wilderness were, by the oath of God, excluded therefrom. This is an awful topic. Let us hope that the oath had reference to Canaan as a type of Paradise, and that it did not cut the rebellious Israelites off from all space of repentance. This verse reads thus: “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.” Some assert that Christ is referred to by this text. The proof may be thus stated:
1. The pronoun he, relates to a single individual.
2. The past tense is used with reference to his entrance into rest.
But this is very insufficient proof that Christ is the subject of this verse. Nothing in the connection in any way relates directly to him. The use of the past tense for the future is very common in the Bible. And the use of the singular for the plural, is also of frequent occurrence. The previous verse plainly indicates that the entrance of the people of God into their rest is the subject of this statement. That Christ could not be here intended by the apostle is evident:
1. Because no text represents him as having yet entered into rest. 2. When he says [John xvii, 4], “I have finished the work which thou gavest me to do,” it relates to the first of his three offices, that of prophet. But his violent death remained to be suffered, and his whole work in the heavenly sanctuary as high priest remained to be fulfilled. 3. When he went away to his Father he entered upon the great work of mediator, intercessor, advocate, or high priest. It became his work to be touched with the feeling of his people’s infirmities, and ever to live to make intercession for them. Heb. iv, 15; vii, 27. 4. He went away to his Father to prepare mansions for his people. John xiv, 1–3. 5. Even the measure of Christ’s sufferings will not be filled so long as any of his saints suffer. Col. i, 24. 6. Even now the Son of God may be crucified afresh and put to an open shame, and trodden under foot. Heb. vi, 6; x, 29. These facts are quite sufficient to show that the Saviour has not yet entered upon his rest. That rest, however, is at hand to come, and it will be glorious. When he enters upon it all his saints will share it with him. They shall behold the glory which he had with his Father before the world was, and they shall enter into his joy, never to know sorrow more. Thank God that this rest is sure to all who overcome. GOD IS NOT THE AUTHOR OF SIN.
If it be remembered that sin is simply rebellion against God, in act, or word, or motive, it would not seem that men, possessed with reason, would ever make God the author of this wicked thing. But men love sin. Moreover, they do not love to repent. That they may quiet their consciences while persisting in sin, they resort to the Bible, notwithstanding its awful denunciations of this abominable thing which God hates, and they attempt to prove from its sacred pages that sin proceeds from God. Here is the text which they produce for this purpose: Isa. xlv, 7: “I form the light, and create darkness; I make peace, and create evil: I the Lord do all things well.” Surely this text need not be perverted. The evil which God creates is not moral evil. It is something which stands in contrast with the place which he makes. It represents trouble and calamity which is the certain fruit of wrong doing. There is peace to the man of God. There is no peace, but distress, calamity and evil to the wicked. No man can justly excuse himself for confounding the evil of sin with the evil which God sends upon men in punishment for that sin. Here is a text that mentions both these kinds of evil, and clearly distinguishes between them: Jer. xxvi, 3: “If so be they will hearken, and turn every man from his EVIL WAY, that I may repent me of the EVIL, which I purpose to do unto them because of the EVIL of their doings.” The reader cannot fail to distinguish between the evil which originates with man and that which proceeds from God. The evil ways of men are wicked acts of rebellion against God. The evil which God creates is simply just retribution for the evil doings of men. God is not the author of murder, theft, nor blasphemy, but he will bring terrible evil upon men in the day of his wrath, who have dared to commit these evil deeds. And if men will commit sin against God, let them at least beware how they charge upon him the guilt of their evil ways, lest he justly inflict upon them greater damnation as their portion. THE PORTION OF THE UNFAITHFUL WATCHMAN.
“THE Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut HIM ASUNDER, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.” Matt. xxiv, 50, 51. Certainly this is an awful declaration. But the guilt of that man whose fate is here portrayed, is very great. He had undertaken to watch for souls, as one that should give account. He had undertaken to care for the household, and to help them prepare for the Master's return. He did nothing of the kind. He laid down that watch. He plunged into sin himself. He dared to betray others into sin. He proved utterly unfaithful to his high trust, and when the Master returned, the blood of many souls was found upon his garments. Such fearful guilt must bring upon him a terrible punishment. He is to be cut asunder, and his portion appointed with hypocrites. Surely this is in the highest sense just. He belongs with the hypocrites. Of all hypocrites that one is worst who makes high profession as a minister of Christ, and a herald of the swift approaching and immediate Judgment, and yet secretly betrays others to ruin. No language can express the guilt, nor can any mind conceive the awful judgments of God that shall be visited upon such persons in the day of final wrath. When our Lord says that he shall be cut asunder, there seems to be a plain allusion to the solemn imprecation, anciently used in making a covenant with the Lord. Thus the case of Abraham in Gen. xv. And thus also that of the Hebrews in Jer. xxxiv, 18, 19. The covenant was ratified by dividing asunder the sacrifice, and then each of the contracting parties passed between the parts. This was a solemn imprecation upon themselves, that should they prove unfaithful to the covenant they had made, the like fate should be theirs. Thus the Hebrews passed between the divided calf. Thus the angel of God, as a burning lamp, did the like in the case of Abraham. Gen. xv, 17. When the Son of God says this evil servant shall be cut asunder, it is not unlikely that he alludes to the treachery of which he has been guilty. He had by solemn covenant entered into the service of Christ. He had pledged himself in the sight of God and men, to be true to the great work of the Christian ministry. He stood before man as a herald of the immediate advent of the Son of God. His solemn vows he had broken, and now their awful imprecation hangs over his head. His portion is with the hypocrites. The sword of divine justice shall cut him asunder. And with our Lord's most expressive declaration, we leave him: “There shall be weeping and gnashing of teeth.” This is but another term for the carnal mind, and signifies our fallen nature. It is that self which gives us so much trouble, and which must die or it will be our ruin. In Rom. vi, 6, Paul calls the old man “the body of sin,” a most expressive designation of our evil nature. What a term, “the body of sin”! In exact conformity with this idea he represents the sins and evil propensities of the natural man as members of this body of sin. Thus he says, Col. iii, 5, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.” What a picture this presents! Here is the body of sin, or old man, and here are the members of that body. This is the carnal mind that is enmity against God, and that is not subject to his law, and cannot be. God’s law forbids the existence of such a nature, and refuses to tolerate it for a moment. And this evil heart of sin has not one particle of submission to the law. There is no chance for peace between them.30 This evil nature must die. Everything pertaining to it is wrong. It has no right to exist. This is why we must have it crucified. The process of crucifixion is painful; but if we do faithfully attend to this daily dying to self, we shall not die the second death. We must die to sin or we shall inevitably die on account of it. Which of these deaths shall we have for our portion? REPORT FROM BRO. BYINGTON.
By John Byington
SABBATH, June 5, I was with the church in Alaiedon. Meeting also on first-day. I spent several days with them, visiting from house to house. I endeavored to show them that there must be a trial of our faith, and no doubt there are some here that will not endure trial; but nearly all seemed firm in the truth. Sabbath, the 12th, and first-day following, I had meetings with the church in Oswego. Their new house of worship was well filled with attentive hearers on each day. Two were baptized and added to the church.31 Our meetings were interesting. I felt blessed with this people. Sabbath, July 8, I attended Monthly Meeting with the church at Jackson. It was quite rainy in the morning, but cleared away about eight o'clock, so that nearly all were in. Bro. and Sr. Gilbert, who embraced the truth under Bro. Matteson's labors in Alaiedon, and soon moved away to Lenawee Co., came twenty-five miles to this meeting. They are anxious that some one should labor in that place. Their post office is Geneva, town of Woodstock. Sabbath, the 10th and 11th, I met with the brethren and sisters in Johnstown. Four were baptized, fifteen gave in their names for church membership, and Bro. Moxom was appointed leader, until, at some future time, the organization should be completed. It is thought that the grove meeting held here by Bro. and Sr. White has overcome much of the prejudice before existing. Our meetings here have been quite interesting. Johnstown, July 11, 1869. APOSTASY AND CRIME.
By John Nevins Andrews
THE readers of the REVIEW will be pained to learn that Eld. Nathan Fuller, of Wellsville, N. Y., has been guilty of violating the seventh commandment. Of his wickedness there can be no doubt, as he has confessed himself guilty of this great iniquity. The clerk of the church of which he was a member writes that at a meeting of that church, held June 25, 1869, Mr. F. “sent a request to be dropped from the church, stating that he was guilty of charges alleged against him for violating the seventh commandment; that he was the wickedest man that lived; that he had no hopes, but expected to suffer the pains of the second death.” Such criminality is appalling. But it is necessary that it be exposed at the earliest moment that it becomes known. Here is a man, had in reputation as a Christian, who has fallen into shameful sin and crime. Let him that thinketh he standeth take heed lest he also fall. It is proper for me to state that I have been greatly deceived in the case of this man. Though my acquaintance with him has been quite limited, for I have only met him occasionally, yet having never seen in him any evil thing, and particularly nothing of an immoral or licentious nature, and having found him apparently very self-sacrificing, zealous, and faithful in the work, I had confidence in his integrity and uprightness of character. In good faith I have commended him to the brethren as a man of virtue and piety. Also, after the serious sickness of himself and family, when I learned of his pecuniary distress, I wrote an appeal in his behalf, which was published in the REVIEW, and generously responded to by the brethren. Whether he was then unworthy of all confidence, I cannot say. But this present development of his wickedness leaves the past a matter of just doubt. Certainly there may well exist in such a man’s breast a “fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” And now, if there are any more such sinners in Zion, God grant that they may be exposed. It is time that fearfulness should surprise the hypocrites. Men that can, under the cloak of piety, plot the ruin of others, and that can turn the grace of God into lasciviousness, deserve the devouring fire for their portion, and are not likely to fail of their just deserts. The fire of gehenna, prepared for the Devil and his angels, will be the portion of all those men who are the ministers of Satan, while they wear the outward appearance of the ministers of righteousness. Their end shall be according to their works. “Verily he is a God that judgeth in the earth.” 1. PRAYER—intelligent prayer, with the facts, by reading, personal examination, and reflection brought clearly before the mind; anxious prayer, feeling the burden of the doom of the impenitent; believing prayer, knowing and trusting fully in the almighty arm and the infinite love of Him who has appointed prayer as a means to the performance of his glorious purposes of mercy; sincere prayer, seeking counsel and strength to do fully our own individual share in the great work. 2. Faithfulness in the administration of the trust of property. Every man to give one-tenth of his income to the Lord. This is to be multiplied as the Lord prospers him. The responsibility for this trust to be realized, and taught, and preached, until faithfulness to it shall be the rule and practice of the whole church. 3. Consecration of personal effort. There is something for every man and woman to do, and every man and woman should do something. The young must be taught to feel that life, in whatsoever walk, is to be Christ’s. The brightest, most pious, most strong, must have the call of the Master for their services as heralds of his kingdom sounded in their ears.—Sel. THE SABBATH IN THE NEW EARTH.
By Roswell F. Cottrell
It will be a delight; the holy of the Lord. It will be honorable. All flesh—the whole host of the redeemed—will delight to honor their Creator and Redeemer by assembling for grateful worship and praise on each returning seventh-day. None will wish to be excused, and therefore no excuses will be framed. No one will have any difficulty in finding the day. No one will say it is impossible to keep the Sabbath on a round and revolving earth. No one will wish to be absent from the general assembly; but on the contrary their language will resemble that of the sweet singer of Israel: “I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!” None will be late. “O God, thou art my God; early will I seek thee.” None will need to be absent. Home cares will not require it. All will be right at home. No sick ones that cannot go, or to require the care of others. There will be “no breaking in, nor going out.” No wicked neighbors, nor strolling thieves, will enter and steal. No; there will be none that will choose their own way in preference to the way of the Lord. A wicked man will not be found. All the wicked will have had their part in the lake of fire. And there will be no disagreement in regard to the day. All will be satisfied with the one that God has appointed, and will not wish to choose another. All will go to meeting. None will be absent from the holy convocation. Jesus will be there, and all will delight to be in his presence. Abel and Enoch, Noah, Abraham, Isaac, and Jacob, David and all the righteous kings of Israel, Isaiah and all the holy prophets, Peter, and John, and James, and Paul, and all the apostles and martyrs, and all of our families and friends who now sleep in Jesus, will be there. There the first Adam will bow at the feet of the Second, adoring Him, because He has restored the lost family, which he now beholds in immortality. No more curse! Glory to God and the Lamb! No, no! none will be deprived of, nor wish to be excused from, that holy convocation. The theme will ever be new and glorious. None will think, as now, that “it is difficult to say new and entertaining things fifty-two times a year about seventh-day observance.” The hearts of all will glow with love and gratitude to their Creator and Redeemer. Creation and redemption will furnish an ever new and glorious theme. Oh, I want to be there. Do not you, my brother, my sister, my friend? The New Jerusalem is a holy place. Nothing will enter there that defileth, or that loveth or maketh a lie; but they that are written in the Lamb’s book of life. Is your name there? Is my worthless name there? There remains one short, preparing hour. Mercy still lingers; Jesus pleads. He pleads before the throne of his Father. He pleads with us. He stands at the door and knocks. Will we let him come in and sup with us, and then go to sup with him in his kingdom, at the marriage supper? Blessed are they that are called to the marriage supper of the Lamb! Shall we be called, or shall we excuse ourselves? Now is the time for us to choose whether we will go up to worship the King, the Lord of hosts, to celebrate his Sabbaths and keep the feast of tabernacles. We can now choose to go up and escape the impending plagues. Oh, let us get ready. Let us have a part in the new earth, and be present at the weekly and monthly convocations in the New Jerusalem. Blessed be God for the hope. And it will be forever. “The new heavens and the new earth shall REMAIN.” “So shall your seed and your name remain.” Oh, glorious hope! Oh, blessed abode! The eternal theme will be ever new and glorious. Holy Fear, the Soul's Doorkeeper
Holy fear is the door-keeper of the soul. As a nobleman's porter stands at the door and keeps out vagrants, so the fear of God stands and keeps all sinful temptations from entering. You may as well talk of an honest thief, an ignorant philosopher, or a cowardly hero, as of a proud Christian. MEETINGS IN MICHIGAN.
By JOSEPH BATES
Our last report was from Vergennes. Sabbath, June 19, enjoyed a good meeting with the church in Allegan. June 23, teachers and children of the Sabbath Schools, with their parents, from Monterey and Allegan churches, enjoyed a pleasant half-hour's ride of ten miles over the railroad from Allegan to Otsego. There we united with parents and their children of the Sabbath School, under the shade of a beautiful grove of oak trees connected with the village seminary. Brn. Gage and Bell, with others from Battle Creek, were present. Bro. Gage gave an instructive discourse to parents and children, after which the cheerful, social circles, seated in and around the encampment, partook of the precious fruits of the earth prepared by themselves from their own loaded dinner baskets, after which Bro. Bell gave an interesting discourse to teachers and children of the Sabbath School. It was deeply interesting to all, to witness teachers and children voluntarily rising one after the other and distinctly repeating appropriate portions of Scripture. The singing was well timed and listened to with deep interest. Thanks to the Lord, all returned to their homes well and in good season. June 25–28, Bro. C. Jones and self took the steamer to the mouth of the Kalamazoo, some 50 miles, to Douglas and Saugatuck, to spend the Sabbath and first-day in meeting with some of the scattered members of the church in Allegan, and other Sabbath-keepers and friends. Brn. Pierce and Spear joined us in D. We believe the Lord wrought for them. We left them much encouraged to go forward. July 3, Monthly Meeting in Allegan. In consequence of the violent thunder-storm in the morning some did not go, but yet there was a goodly number present, and the meeting was interesting and encouraging. A stranger bore her testimony in the meeting, professing to have been a Sabbath-keeper for some years in the past. Through protracted sickness, and destitute of means to support herself, she was taken to the county house. The church have arranged to give her a home with Sabbath-keepers. MEETINGS IN WISCONSIN.
By I. Sanborn
SINCE the Quarterly Meeting in Waterloo, I have continued to labor with the church by visiting and preaching occasionally. Since the Quarterly Meeting three have been baptized and united with the church. I have also preached twice at Beetown, seven miles from Waterloo, which has increased the interest there to hear more. Yesterday, July 4, I spoke twice at Waterloo, on the past and future of the two-horned beast. On the Sabbath I spoke to the people on the importance of not despising prophecyings, but proving them and holding fast to that which is good. In the afternoon discourse I read largely from Vol. 4 of Spiritual Gifts under the heading Health. The Lord willing, next Wednesday I will start for Trempealeau, Trempealeau Co., Wis., and spend three Sabbaths with the little band there, and on the 29th of July, the Lord willing, I will be at Victory and speak to the people there on the Sabbath, and continue as long as the interest may demand. I hope to meet all the scattered, lonely ones at this meeting, who live within twenty-five miles of Victory. May the Lord direct them and me. Obituary Notices.
By W. C. O.
Blessed are the dead which die in the Lord from henceforth. DIED, in Battle Creek, Mich., July 10, 1869, Celesta B., widow of the late Preston Dickinson; aged 62 years, 7 months and 7 days. Sr. D. was a firm believer in present truth, having had an experience in all the messages, and being among the first to embrace the Sabbath in the State of Michigan. Her godly and consistent life leaves ample ground for hope that she will awake in the morning of the first resurrection. Funeral at the house of worship in Battle Creek, July 12.
W. C. O. CHAS. STRATTON
By CHAS. STRATTON.
MAY 9, I left our home in Maine to attend the General Conference of Seventh-Day Adventists in Battle Creek. Arrived one week before the Conference assembled, which gave me the privilege of visiting the Health Institute, and as my health was not good, of receiving some treatment and instruction, which have proved very beneficial to me. Here I formed a very agreeable acquaintance with Drs. Lay and Lamson, and many of the sick that were here from the different States. Never shall I forget the kindness that I received from the officers of this Institute. The meetings during Conference week were of great interest to me. I was enabled to see some of my faults, and confess my sins before God and before my brethren and sisters. June 1, in company with Bro. Canright, went to Chicago, and from there I went to the southern part of Illinois, to visit friends. Found most of them opposed to present truth. Stayed two weeks and labored with them, and distributed tracts. On the 16th, took the boat at Quincy for McGregor, Iowa, and on the 22d, arrived at Bluffton, Iowa, in the north-eastern part of the State, where I am now holding meetings, hoping to do some good.