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    May 30, 1899

    “The Sermon. The Book of Revelation, Church History” 1Bible lesson given at General Conference, Monday, 8 A.M., February 27. The Advent Review and Sabbath Herald 76, 22, p. 340.

    A. T. JONES

    (Concluded).

    OPEN your Bibles to Revelation this morning. What is this book?—“The revelation of Jesus Christ.” The revelation of him, that God gave to him; and then he sent and signified it by his angel unto his servant John. So, first of all, over all, through all, we are to consider the book of Revelation as the revelation of Jesus Christ—Jesus Christ revealed in the world.ARSH May 30, 1899, page 340.1

    Christ in the world is his church, and he is the head of it. Christ is in the world, in the form of the church. Once he was in the world personally in human form, as a man among men. That is individually true to-day: he is with each one of us. And he is personally in the world yet, in the form of his body which is his church. Then when the book of Revelation is the revelation of Jesus Christ, and the church is the body of Christ, with what does the revelation deal?—With the church. It is the history of the church. The book of Daniel is a history of the ruling of the Most High among the kingdoms of men; the book of Revelation is a history of the ruling of the Most High in the church. Daniel is national history; Revelation is church history.ARSH May 30, 1899, page 340.2

    In Revelation there are some kingdoms dealt with, national powers, but they come in subordinate to the church history. In Daniel there is some church history; but it is subordinate to the great subject of national powers.ARSH May 30, 1899, page 340.3

    In the ninth verse of the first chapter of Revelation (Revised Version) we read: “I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet saying, What thou seest, write in a book, and send it to the seven churches.”ARSH May 30, 1899, page 340.4

    What does the word “seven” signify?—Fulness; completeness; all there is of a subject. Then, first, as we come to study the book of Revelation, it is a study of the different phases, or conditions, of the church of God from that time on till the close. There is much in a name. When God chose a name for him who had been Abram, his new name was given because of its meaning. The same with Jacob: the change was made because of his character. Then when God chooses names representative of the different phases of the full, complete church, it is done in order to represent the character of that church from the time of the giving of this book till the close of time.ARSH May 30, 1899, page 340.5

    All that John saw was written to the churches: “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” Revelation 1:20.ARSH May 30, 1899, page 340.6

    The angels are the angels of the seven churches. And the seven candlesticks are the seven churches. And where is Christ seen, and what is he doing?—Walking about in the midst of the candlesticks. But the candlesticks are the seven churches. Then do you not see, right on the face of the book of Revelation, that the book of Revelation is church history?ARSH May 30, 1899, page 340.7

    And, as with national history and the book of Daniel, so with church history and the book of Revelation: we can not correctly read church history until we can read the book of Revelation. We can not know church history until we know the book of Revelation. We may read the books that pretend to be, and are, in fact, that phase of, church history; but we do not get the history, the truth of history, until we read the book of Revelation. Then we have church history as it is in truth; even as in Daniel we have national history as it is in truth.ARSH May 30, 1899, page 340.8

    First, then are the seven churches. In the second and third chapters there is a line of instruction on the seven churches. That is followed in chapters 4-7; 8:1, by a line of reading straight through on the seven seals. That is followed in chapters 8-11 by a line of reading straight through on the seven trumpets.ARSH May 30, 1899, page 340.9

    The seven churches, the seven seals, and the seven trumpets occupy the first eleven chapters of the book of Revelation. That is the first division of the book of Revelation, as the first six chapters are the first division of the book of Daniel. The last half of the book of revelation is another combination of affairs altogether, and is all one, from the first verse of chapter 12 until the last verse in the book.ARSH May 30, 1899, page 340.10

    The seven churches reach to the end of the world.ARSH May 30, 1899, page 340.11

    Turn to the last verses of the sixth chapter, and see to what point the seven seals reach.ARSH May 30, 1899, page 340.12

    [Voices: It is to the second coming of Christ.]ARSH May 30, 1899, page 340.13

    To what point do the seven trumpets reach?—This also reaches to the end of the world. Revelation 11:15-18.ARSH May 30, 1899, page 340.14

    So here are three treatises, all ending only with the end of the world,—two of them reaching from the first advent of Christ to the end of the world, and the third one covering nearly all of the same period as the first two.ARSH May 30, 1899, page 340.15

    The seven churches, you will see if you look carefully, are seven definite epistles to the true church in its seven periods. The seven seals are composed of seven steps marking the apostasy, the Reformation, and the events connected with the coming of the Lord. the seven churches are seven instructions to Christ’s church itself.ARSH May 30, 1899, page 340.16

    The seven seals take the church of God at the beginning, and show a step away, and another step away toward the world, and another step away toward the world, until the apostasy is complete; then the result of the apostasy is marked in the slaughter of the saints of God; and after that the vindication of the saints, the signs of the Lord’s coming, and the sealing and deliverance of the remnant.ARSH May 30, 1899, page 340.17

    The seven trumpets are seven phases of the history among the nations of the world, as they are connection with the church history. Each of the trumpets is directly connected with the church history; particularly the first four come as a consequence of the apostasy that is shown in the seals.ARSH May 30, 1899, page 340.18

    When you have searched out and carefully read the full history of the book of Daniel, especially the ten kingdoms, it is easy to read, in the eighth chapter of Revelation, the whole history of the first four trumpets, because the history is there.ARSH May 30, 1899, page 340.19

    The first four trumpets occur in the same period as does the rise of the ten kingdoms. And the rise of the ten kingdoms was upon the fall of Rome. But what caused Rome to fall?—The union of church and state; the covering of all the iniquity of paganism, with only the forms and the profession of Christianity. The forms of Christianity, filled with the life and spirit of Satan,—it was that which caused the ruin of the Roman Empire.ARSH May 30, 1899, page 340.20

    When Jesus was born, Rome stood at the point where Satan, angels, and men could see no remedy but that it must be swept out of existence because of its wickedness. But they were only wicked; that was all. They were not hypocritically wicked. That was all that they pretended to be. The Lord could send his gospel to teach such people as that, to show them the beauties of righteousness and the joy of salvation, and to save them from their wickedness. So Rome did not perish then. God sent the gospel, and multitudes accepted it; but when the forms of the gospel, and multitudes accepted it; but when the forms of the gospel, and the mere profession of the gospel, were put upon men, and worn only as a cloak, and the life underneath was only the life of Satan, the character of Satan, and the inspiration of Satan; when this same wickedness that had been in the days of the apostles was, at this time, thus covered with the form of godliness, and knew only the inspiration of Satan,—when the gospel was taken and perverted to sustain all this, how could the Lord save them in that condition?ARSH May 30, 1899, page 340.21

    The only means of saving people is the gospel. The Lord can not save people any other way. The when the gospel is taken out of his hands by its being made a mere profession, filled with the life of Satan, and used only to cover up, and bolster, and apologize for, iniquity in the life, you see all means of salvation is taken entirely out of God’s hand. When persons get to that point, the only thing to be done is for them to perish; for the only means of salvation, they have perverted to sustain iniquity. That is the danger, where even the remnant have stood. Thank the Lord, we have seen it; and he will lead us out of it, and away from it.ARSH May 30, 1899, page 340.22

    The Roman Empire was the same in character when Christ was born, and when the apostles went forth, as it was when it was destroyed; but in the time of Christ it was simply wickedness, while in the days of its ruin it was the same in character, but covered with the cloak of godliness; and then it had to perish. Thus it was the union of church and state, a perversion of religion, and the false pretensions of godliness, that ruined the Roman Empire. The ten kingdoms rose upon the ruins of that empire. When you understand the history in Daniel, and the seven seals, read the first four trumpets, and you will see the whole of the history right in the book of Revelation itself.ARSH May 30, 1899, page 340.23

    The other three trumpets are matters taking another field of history, and reaching down to a time when the kingdoms of this world become the kingdom of our Lord, and of his Christ; and he shall reign forever and ever; when the nations are angry, and the wrath of God is come, and the time of the dead, that they should be judged, and that he should give reward to his servants the prophets, and to the saints, and to them that fear his name, and should destroy them that destroy the earth.ARSH May 30, 1899, page 340.24

    Thus, by three separate treatises in the first half of the book of Revelation, we are brought to the coming of the Lord and the end of the world.ARSH May 30, 1899, page 340.25

    (Concluded next week.)

    “The Sabbath in the New Testament” The Advent Review and Sabbath Herald 76, 22, p. 344.

    ANOTHER of Mr. Torrey’s statements that he sets forth as one of his “unanswerable propositions” is that “every one of the ten commandments is expressly reaffirmed in the New Testament except the Sabbath law, and there is not a syllable in our whole New Testament suggesting that the Sabbath is binding on the Christian.” And “the one commandment upon which the Seventh-day people lay all their emphasis is neither by explicit statement nor hint said to be binding upon Christians in any verse in the New Testament.”ARSH May 30, 1899, page 344.1

    From this statement made and repeated it is evident that there are, in the New Testament, at least nearly two whole chapters which Mr. Torrey has read to very little purpose. Indeed, it would seem that he had not read them at all; but the fact that he has been for years one of the leading Bible teachers of the whole country, renders it hardly possible that he has not read the New Testament through. Yet for such a prominent Bible teacher to make and repeat such a statement as that, betrays a lack of knowledge of the New Testament, that surely presents not a very promising prospect to a Bible school for Christian workers.ARSH May 30, 1899, page 344.2

    The two chapters to which we refer are the third and fourth of Hebrews. It is the literal truth that the greater part of these two chapters is a treatise upon the true Sabbath of the seventh day, its true meaning, and its true observance; and it is all addressed TO CHRISTIANS. That Mr. Torrey has not yet found this portion of the New Testament is nothing against the fact of its being there. It is there, and it is a great spiritual truth; for the Sabbath is spiritual, and spiritual things are only spiritually discerned.ARSH May 30, 1899, page 344.3

    Sabbath is rest. The Sabbath of the Lord is the rest of the Lord. And the Sabbath day of the Lord is the rest day of the Lord. The word of the Lord is, “The seventh day is the Sabbath [the rest] of the Lord thy God.” It is not man’s rest, it is God’s rest. And so it is written. “In six days the Lord made heaven and earth, ... and rested the seventh day.” Exodus 20:11. “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.” Genesis 2:2. And “he spake in a certain place of the seventh day on this wise. And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.” Hebrews 4:4, 5. Thus in Hebrews 4 the subject is the same precisely as in Genesis 2:2, 3, and in Exodus 20:8-11, the fourth commandment; that subject is the Sabbath of the Lord, God’s rest of the seventh day, and being addressed directly to Christians, and in the New Testament, too, is definite instruction to Christians as to the true Christian observance of the Sabbath of the Lord, the seventh day. And this subject in the fourth chapter of Hebrews is simply the continuation of the same subject from the third chapter of Hebrews; and that subject is God’s rest of the seventh day. This shows that the Sabbath of the seventh day, the Sabbath of the fourth commandment, and its observance, is distinctly treated in the greater part of at least two chapters in the New Testament, and is there addressed directly to Christians. Brother Torrey has not yet learned this. We are telling it to him just now.ARSH May 30, 1899, page 344.4

    Now, remembering what Friend Torrey asked of each reader,—that he “go to God in prayer and covenant with him that he will stand upon what the word of God teaches whether it agrees with his previous notions or not,“—come, let us study the third and fourth chapters of Hebrews, and see what is there taught in the word of God.ARSH May 30, 1899, page 344.5

    In exhorting Christians to faithfulness, thus it is written: “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. Wherefore I was grieved with that generation, and said, They do always err in their hearts; and they have not known my ways. So I sware in my wrath, They shall not enter into MY REST.ARSH May 30, 1899, page 344.6

    “Wherefore take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin. 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.ARSH May 30, 1899, page 344.7

    “For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into HIS REST, but to them that believed not? So we see that they could not enter in because of unbelief.ARSH May 30, 1899, page 344.8

    “LET US therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 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. For WE WHICH HAVE BELIEVED DO enter into rest, As he said, As I have sworn in my wrath, if they shall enter into my rest [“they shall not enter into my rest”]: although the works were finished from the foundation of the world. 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. And in this place again, If they shall enter into my rest [“they shall not enter into my rest”].ARSH May 30, 1899, page 344.9

    “Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 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. For if Jesus [“Joshua,” margin] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore A REST [“the keeping of a Sabbath,” margin] to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.” Hebrews 3:7-9; 4:1-10.ARSH May 30, 1899, page 344.10

    Now note carefully the story as it is told in these quoted words:—ARSH May 30, 1899, page 344.11

    It is GOD’S REST into which by the Holy Ghost, men are exhorted to enter to-day “while it is called to-day.”ARSH May 30, 1899, page 344.12

    This rest was prepared at the foundation of the world. For that “the works were finished from the foundation of the world,” is proved by the fact that God “spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.” That this rest of the seventh day is God’s rest into which men are to enter, is proved by the further fact that “in this place again” he spoke of the seventh day, “They shall not enter into MY REST.ARSH May 30, 1899, page 344.13

    God’s rest is eternal rest. Now when God made man, he made him that he might enter into and enjoy God’s eternal rest with God. However, this could be only upon the man’s choice, freely made. The Lord therefore placed him on a season of probation. And in this probation, God prepared for the man, and gave to the man, the introduction to, yes, the very beginning of, this eternal rest, in order that in his probation the man might choose and enjoy God’s rest with God.ARSH May 30, 1899, page 344.14

    When God’s rest was prepared for man at the foundation of the world, it was in the seventh-day Sabbath that it was prepared. For the seventh day is the Sabbath, the rest, of the Lord thy God, and “the Sabbath was made for man.”ARSH May 30, 1899, page 344.15

    So, the seventh day being the Sabbath, the Sabbath being God’s rest, and the Sabbath being made for man at the foundation of the world, it is certainly true that it is in the Sabbath that God’s rest was prepared for man at the foundation of the world. The works were finished from the foundation of the world. When the works were finished, the rest was prepared; for then “God did rest... from all his works.” This rest was prepared in the seventh day; for “God did rest the seventh day from all his works.” This rest of God’s was at that time prepared for man; and the rest was made for man.ARSH May 30, 1899, page 344.16

    But through unbelief the man failed to enter into God’s rest. He did not abide in God’s work, and so he could not enter into God’s rest. Through unbelief he entered into Satan’s works, and so missed God’s rest. God’s rest never can accompany Satan’s works; God’s rest accompanies only God’s work.ARSH May 30, 1899, page 344.17

    Then, though the man had failed, the rest remained; and in the offering of Jesus Christ, the Lamb slain from the foundation of the world, to the man was given again the opportunity to believe, and so find God’s rest,—the opportunity to believe, and so to forsake Satan’s works and find God’s work; and, finding God’s work, so also to find God’s rest.ARSH May 30, 1899, page 344.18

    And so God’s rest still remained till the time of the promise drew nigh, which God had sworn to Abraham and his seed, which is Christ (Acts 7:17; Galatians 3:16),—till the time when God would deliver his people from Egypt, from the world of sin: then he called Israel to enter into his rest,—into this rest which he had prepared for man at the foundation of the world, but into which man, through unbelief, had failed to enter, and which yet remained for the people of God.ARSH May 30, 1899, page 344.19

    And so God called Israel to enter into his rest—to enjoy and observe his Sabbath. For the Sabbath is the Lord’s, it is God’s rest; and “the seventh day is the Sabbath.”ARSH May 30, 1899, page 344.20

    But Israel also failed to enter into God’s rest; Israel would not BELIEVE, and so could not enter in. For “I sware in my wrath, They shall not enter into my rest.” But “to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.”ARSH May 30, 1899, page 344.21

    “What!” say you, “did Israel not keep the Sabbath?”—No; how could they, when they did not believe? “But,” say you, “did they not rest on the seventh day?”—O, yes; they rested on the seventh day; but for all that they did not keep the Sabbath. There is a great difference between resting on the seventh day and keeping the Sabbath. A person might rest on the seventh day all his life, and yet never keep the Sabbath.ARSH May 30, 1899, page 344.22

    The Sabbath of the Lord is God’s rest: only he who finds God’s rest finds the true Sabbath; and only he who keeps God’s rest, can truly keep the Sabbath. True Sabbath-keeping depends altogether upon whether a person finds God’s rest, instead of his own, on the seventh day. Israel rested on the seventh day, it is true; but it was only their own rest that they found, and entered into, on the Sabbath day; because they did not believe in Christ, that, by finding in him God’s work, they might also find in him God’s rest, which they might keep.ARSH May 30, 1899, page 344.23

    God’s rest is spiritual; only he who is spiritual can enter into it, and only he who is of FAITH is spiritual: therefore only he who is of faith can keep the Sabbath of the Lord. And though it is true that a person might rest on the seventh day all his life without truly observing the Sabbath, yet he can not truly observe the Sabbath without resting on the seventh day; for “God did rest the seventh day,” and it is in the seventh day that God’s rest is found.ARSH May 30, 1899, page 344.24

    But Israel did not believe, and so could not enter into God’s rest; “howbeit not all that came out of Egypt by Moses,” but with the vast majority it was so. And so Israel, as man at first, through unbelief missed God’s rest, which was prepared at the foundation of the world, and which had waited to long for men to enter.ARSH May 30, 1899, page 344.25

    Yet though Israel failed to enter into God’s rest, that REST did not fail; it still remains, and waits for men to enter it. Though Israel failed to discern in the seventh day God’s rest, and so missed it; that rest, that Sabbath, of the seventh day did not vanish away: it still, even to-day, “remaineth,” and waits for man to enter into it. For “seeing... that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time; ... to-day if ye will hear his voice, harden not your hearts.” “There remaineth therefore a rest to the people of God;” and this rest is God’s rest, which Adam missed, and which Israel missed; but which, in the Lord’s mercy, still remains for all people to enter, and for God’s people to enjoy.ARSH May 30, 1899, page 344.26

    This rest that remains is the Sabbath; for the margin of the verse gives the literal Greek: “There remaineth therefore a keeping of a Sabbath to the people of God.” And this Sabbath that remains is the seventh-day Sabbath; for in this place it is written, in direct connection: “He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again [he spoke of the seventh day on this wise], They shall not enter into my rest.” Then seeing that some must enter into that rest, and seeing that man at the beginning, and Israel at the time of the promise, did not enter in, there remains therefore to the people of God this same rest, the keeping of this same Sabbath, which is “the seventh day.”ARSH May 30, 1899, page 345.1

    Again: it is written that there “remaineth ... a rest”—the keeping of a Sabbath—“to the people of God.” Now that which remains is something left over, something continued of what was before. But the only Sabbath that there was before, in which was God’s rest, was the seventh-day Sabbath. And as there remains a Sabbath; as whatever remains is something continued of what was before; and as the seventh-day Sabbath is the only Sabbath that there was before, in which was God’s rest; it is therefore the very certainty of truth that the Sabbath which remaineth is the Sabbath of the seventh day; for “God did rest the seventh day.”ARSH May 30, 1899, page 345.2

    Yet again: whatever remains is something left over, something continued, of what was before. The remainder is not the beginning of a thing. “That which remaineth” can not correctly be spoken of anything newly begun, of something only just now being set up. Now the most extreme claim for the origin of Sunday, the first day of the week, as a “day of rest,” or “the Christians sabbath,” is that it was in “the primitive church” “in the apostolic times.” Therefore as, according to their own claim, that time was but the beginning of Sunday observance as a day of rest; and as what remains is something left over, something continued, of what was before, it is the very certainty of truth that this “rest,” this “keeping of a Sabbath,” that “remaineth to the people of God,” is NOT the rest of the first day of the week, commonly called Sunday, which, according to their own claim, was just then having its beginning; but IS the rest of the seventh day, the Sabbath of the Lord, which was prepared at the foundation of the world, which waited for Israel to enter in, and which, thank the Lord! yet “REMAINETH to the people of God.”ARSH May 30, 1899, page 345.3

    Does Friend Torrey say, “The Sabbath was abolished”?—God says it REMAINETH.ARSH May 30, 1899, page 345.4

    Does Brother Torrey say, “The Sabbath of the seventh day was changed in the days of the apostles, and by the apostles”?—The word of God, written in the days of the apostles, and by an apostle, declares that it REMAINETH.ARSH May 30, 1899, page 345.5

    Does Brother Torrey say that the keeping of the Sabbath is not for Christians? The word of God, with direct reference to the keeping of the Sabbath, “the seventh day” on which “God rested,” says that “it remaineth” “to the people of God.” Are not Christians the people of God? As certainly therefore as Christians are the people of God, so certainly the keeping of the Sabbath, “the seventh day,” God’s rest, “remaineth” to Christians. The word of the Lord says so. If “Christians” will not have it, that is for them to say; but the Lord says that it “remaineth” to them. Why should they refuse to have it remain? When God says it “remaineth” “to the people of God,” how can they refuse to have it remain, and still be the people of God?ARSH May 30, 1899, page 345.6

    And this “rest,” this “Sabbath,” of the seventh day, which “remaineth,” is God’s rest, is God’s Sabbath; for “he spake in a certain place of the seventh day on this wise, And God did rest the seventh day.... And in this place again [he spoke of the seventh day on this wise], They shall not enter into my rest.”ARSH May 30, 1899, page 345.7

    God is the eternal God. His rest is, therefore eternal rest. And the seventh day is the rest, the Sabbath, of the Lord thy God. Therefore the Sabbath, the rest of the seventh day, being God’s rest, IS ETERNAL; and its rest is eternal rest.ARSH May 30, 1899, page 345.8

    It was prepared for man to enter into and enjoy, at the foundation of the world. Through unbelief the man failed to enter into it. It waited till the time which God had sworn to Abraham; yet, through unbelief, the people then failed to enter in. And still, “to-day,” it remains; for “some must enter therein.” “Wherefore, as the Holy Ghost saith, Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing fro the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin.” For he has limited a certain day, saying, still, “To-day, after so long a time; ... TO-DAY if ye will hear his voice, harden not your hearts.”ARSH May 30, 1899, page 345.9

    Therefore to Brother Torrey’s “unanswerable proposition” that there is not a syllable,” “neither by explicit statement nor hint,” “in our whole New Testament, suggesting that the Sabbath is binding on the Christian,” the answer is the indisputable truth that in the greater part of at least two chapters of our New Testament, there is an explicit treatise on the Sabbath and the obligation of God’s people to observe it, covering all time “from the foundation of the world” unto “to-day, while it is called To-day.”ARSH May 30, 1899, page 345.10

    Yet, sad to say, even to-day, as at the foundation of the world, and as at the time of the coming out of Egypt of old, the great mass of God’s professed people still will not hear his voice, but harden their hearts, and tempt hi, and grieve him, and do err in their heart, and have not known his ways: and thus still by their unbelief he is compelled to swear in his wrath, “They shall not enter into my rest,“—this blessed rest which from the foundation of the world has remained, and still remains to the people of God.ARSH May 30, 1899, page 345.11

    How long shall it be before God’s people will believe him? Come, Brother Torrey, come, all God’s people everywhere. “Let us therefore fear, lest, a promise being left us to of entering into his rest, any of you should seem to come short of it.” “To-day if ye will hear his voice, harden not your hearts.” Let us enter into God’s rest—that holy rest of the blessed seventh day. For God blessed the seventh day and hallowed it; because that in it he had rested.ARSH May 30, 1899, page 345.12

    “Editorial” The Advent Review and Sabbath Herald 76, 22, p. 346.

    THE Michigan Christian Advocate, in advocating stricter Sunday laws and heavier penalties, says that “Indiana has a law making it possible to stop violation of the Sabbath before the overt act begins, which is a good feature.” That is but another step toward the Inquisition; for how is it possible to stop the violation of the Sabbath before the overt act begins, except by discovering the intents of the heart? And how shall that be done except by an inquisition? And yet this professed Protestant paper says that such an attachment to a Sunday law “is a good feature.”ARSH May 30, 1899, page 346.1

    “Editorial Note” The Advent Review and Sabbath Herald 76, 22, p. 346.

    WHY should people professing to be God’s people refuse to do on the seventh day what God did on the seventh day, namely, rest? Did God do right in that?ARSH May 30, 1899, page 346.1

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