A few thoughts on the Philadelphia and Laodicean Churches.
By Stephen N. Haskell
I noticed a piece in Review No. 23, Vol. VIII, under the title, "Watchman, What of the night?" The subject referred to has been one of deep interest to me for some three months past. And did I know it to be the will of the Lord, I would be glad to write my firm convictions concerning what I believe to be truth on all points in regard to the Philadelphia and Laodicean states of the church. But at the present time I wish only to throw out a few ideas in relation to Rev. iii, 18-21. I have for some time been led to believe that the message to the Laodiceans belongs to us; i. e., to those who believe in the Third Angel's Message, from many reasons which I consider to be good. I will mention two. If the seven churches in Asia represent the seven states of the church, (which we have sufficient reasons for believing,) then the message to the angel of the church at Ephesus (which is the first) must refer to the primitive church; or to the first state of the church. The second message to the second state, the third message to the third state, and so on, till we come to the sixth state, which is the Philadelphia state, which, as I understand, we came to in 1844. Now if I am right thus far, the seventh message, which is to the Laodicean, must refer to the seventh state of the church; for, mark, he is giving us a history of the church, or his people. The church, or God's people, are those who walk in the light of the present truth. At the present time it is those who are in the light of the Third Angel's Message. It cannot be the nominal churches; for they are cold, and became so by rejecting the former messages; and the same reason is sufficient to prove that it cannot be the nominal Adventists; for they as a body have rejected the Third Angel's Message. 2. The "white raiment," which I understand to be the "wedding garment," belongs to, and only to, those who believe in the Message. This I shall attempt to prove. "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve that thou mayest see. As many as I love I rebuke and chasten: be zealous therefore and repent. Behold I stand at the door and knock; if any man hear my voice and open the door, I will come in to him and sup with him and he with me." This is the language of the True Witness to us. 1st, I understand that we, in 1844 came into a different age of the world, called a "dispensation of the fullness of times." Eph. i, 10. "That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." The great lever that moved the world in 1844 was the two thousand three hundred days, which marked at least four events: 1st, Sixty-nine weeks unto Messiah the Prince. 2d, Midst of the week, or sixty-nine and a half, to the ceasing of the sacrifice and oblation, the virtue of which ceased at the crucifixion of Christ. 3d, Seventy weeks which were determined, or cut off, for the Jews. 4th, The two thousand and three hundred days, reaching to the cleansing of the Sanctuary. Now when we read of the fullness of times, how can we say "The fullness of times," until we arrive at "the fullness of times?" And we certainly did not arrive at the fullness of times until 1844. 2d. The gospel dispensation is called a dispensation of grace. Eph. iii, 2. The object of this dispensation is to gather to a oneness. Eph. i, 10. In the former dispensation we were to buy "wine" and "milk;" now it is "gold," "white raiment," and "eye-salve." Formerly we were to knock and have it opened to us; but now he knocks and we open to him. Compare Isa. lv, 1; Matt. vii, 7, 8; with Rev. iii, 20; Luke xii, 36; Song Solomon v, 1-6. What sense would there be in buying eye-salve to see, if there was not something more to see? While the true Witness calls on us to buy gold, white raiment and eye-salve, he says, "Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in to him, and sup with him, and he with me." Again, 1 Pet. i, 19. "We have a more sure word of prophecy whereunto ye do well to take heed as unto a light that shineth in a dark place, until the day dawn and the morning star arise in your hearts." (Macknight.) In Rev. xxii, 16, we are informed that Jesus is "the bright and morning Star." Him that overcometh has the promise of the morning Star. Rev. ii, 26-28. Now I wish to throw out a few ideas about the white raiment, and I will close. Matt. xxii, 11-13. "And when the King came in to see the guests, he saw there a man which had not on a wedding garment, and said unto him, How camest thou in hither not having a wedding garment? And he was speechless. Then said the King to his servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth." This individual doubtless represents a class of individuals which are found "in" a certain place not having on a wedding garment, and in consequence of not having on a wedding garment are cast out and destroyed. This wedding garment I understand to be the white raiment. Compare verse 12 with Rev. iii, 17, 18; xix, 14; xii, 3, and we learn what it is. Now the question at once arises, In what place is he found? In the parable of Matt. xxv, we read, "The Bridegroom cometh, go ye out to meet him!" Mark the cry, Go ye out to meet him. Now here is order: 1st, They go out to meet him, and do meet him; and, 2d, they go in to the marriage. This point I understand met a fulfillment by a movement of the church similar to this in 1844. But did the church in 1844 make a move which answered to the going in to the marriage? I think not. Most thought probation ended. Some thought Christ came, &c. So it was that some thought one thing and some another. No one knew. But when light on the Third Angel's Message dawned and we saw the light in regard to the Sanctuary, &c., then could we understand Rev. iii, 7, 8; then could we understandingly go in, or in other words, go in to the Most Holy Place by faith? Hence it is thus: 1st, The midnight cry carries us out to meet the Bridegroom; while in the second place the Third Angel's Message carries us in by explaining the way. This is as I understand it thus far. A theory of the Third Angel's Message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord. Probably there has been no time that a theory of the Message has been understood better than now. I mean among those who believe. But yet it is a well-known fact that there is a great, yes, very great, lukewarmness throughout the entire church. Pride, popularity, a worldly-mindedness, &c., &c., are in the ranks of the remnant. They are rich in theory, but know not that they are poor, miserable, blind and naked. Hence the language, Buy of me gold tried in the fire that thou mayest be rich, and white raiment that thou mayest be clothed, and eye-salve that thou mayest see. I firmly believe that the loud cry to the Message is right upon us, and the knocking of Christ at the door of our hearts is begetting in us a cry which will result in the loud cry of the Message. There will be a portion of us who are "in" who will not have on the wedding garment. They will realize their position when it will be too late. They will then rise up to open the door to the Beloved, but he will have withdrawn himself. They will seek him but cannot find him. They will call, but he will give them no answer. Song v, 6. Then he will say to the servants, Bind them hand and foot and cast them out; there shall be weeping and gnashing of teeth. Mat. xxii, 13.