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Review and Herald, Vol. 42, No. 6.

“THE CHURCH OF THE LAODICEANS.” REV. 3: 14-22

Review and Herald

Jul 22, 1873

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 22, 1873

“THE CHURCH OF THE LAODICEANS.” REV. 3: 14-22.

By William Penniman

BY WILLIAM PENNIMAN.
This is the last of the seven churches. Laodicea signifies, “The judging of the people,” or, a “just people.” The word seven is used to denote fullness or completeness, and the seventh in the order of events must represent the last event or events of the series. Looking upon the messages to the seven churches as prophetic, we come down to the seventh, or Laodicean, stage. Why should we look upon the message to the Laodiceans as prophetic? If it can be shown that the preceding messages are prophetic, it will establish this; or, if we establish the last, it will also prove the prophetic character of the preceding.
The entire book of Revelation was dedicated to the seven churches. Rev. 1:11: “Saying, I am Alpha and Omega, the first and the last; and what thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
On this verse, see “Thoughts on the Book of Revelation,” page 27, which reads as follows: “On this verse Dr. A. Clarke remarks: ‘I am Alpha and Omega, the first and the last, and]—This whole clause is wanting in A. B. C.; thirty-one others; some editions; the Syriac, Coptic, Æthiopic, Arminian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.’ He also states that the phrase, ‘in Asia,’ is wanting in the principal MSS. and versions, and that Griesbach has left it out of the text. Bloomfield also marks the clause, ‘I am Alpha and Omega, the first and the last, and’—as without doubt an interpolation, and also the words, ‘in Asia.’ It would then read, ‘Saying, What thou seest, write in a book, and send it unto the seven churches, unto Ephesus,’ &c. See translations of Whiting, Wesley, American Bible Union, and others.”
We have therefore good authority that the book of Revelation was dedicated to the seven churches, not merely to seven “in Asia.” Why should it be dedicated to only seven churches in one age? There were Christians at that time in Asia Minor, dwelling in Pontus, Galatia, Cappadocia, and Bithynia, addressed in 1 Pet. 1:1. There were also Christians of Colosse, Troas, and Miletus, in the very midst of the churches named. See “Thoughts on Revelation,” page 12. Why were not all addressed? Why were seven particular churches chosen, when there were more than seven in Asia? In answer to these questions it can be said that “the definitions of these names describe the religious features of those periods of the gospel age which they respectively represent.” Thus, Ephesus signifies desirable; Smyrna, myrrh; Pergamos, height, elevation; Thyatira, sweet savor of labor, or sacrifice of contrition; Sardis, prince or song of joy; Philadelphia, brotherly love.
As it would make the article too lengthy to show how these definitions accord with the history of the church in different ages, we shall not attempt to do this, neither to multiply other reasons which prove the messages prophetic, but notice the last, or that which concerns us at this time.
We can see that the opening of the seven seals, and the sounding of the seven trumpets, synchronize, and extend down to the end of time. Then why do not the messages to the seven churches synchronize with these great events, and reach down to the end of time, also? Certainly, they must; and it seems to be in accordance with the divine plan.
Laodicea signifies, as has been defined, “the judging of the people.” In harmony with this message is the work in the sanctuary which is now going on. The work in the sanctuary is not brought to view in the message to the Laodiceans; yet, when we consider how, comparatively, closely these messages are connected, we can see that it was not necessary for the revelator to mention it again. The work in the most holy place of the heavenly sanctuary is set forth in the preceding message to the church of Philadelphia. And when we bear in mind that the messages are not confined to definite time, but are general prophetic history, embracing warnings and encouragements; then we can see how truly the message to the church of Philadelphia forms a part of the last stage. For evidence that the work in the sanctuary is included in Rev. 3:7, 8, see “Thoughts on Revelation.” This work, this open door, brought to view in these messages is strong proof of their prophetic character. Mark the language, “Behold I have set before you an open door.” Rev. 3:8. This door was not opened to the preceding stages, but only to the last. It is to the last church, and under the sounding of the seventh angel, that “the temple of God is opened in Heaven, and there is seen in his temple the ark of his testament.” Rev. 11:19. This work has been wisely reserved for the last church to witness and enjoy. It is a part of the “present truth” for this age; God designs to raise up a “just people,” as the word Laodicea signifies. In harmony with this, the law of God, the foundation of justice, is being magnified and made honorable. The last church is engaged in proclaiming the last message of mercy to the world, and here is the patience of the saints, and here are they that keep the commandments of God and the faith of Jesus. Rev. 14:12.
Again, the word means the “judging of the people.” In harmony with this, the work in the sanctuary is now going on. We have the strongest reasons to believe that the investigative Judgment commenced in 1844, at the close of prophetic time. See “Reasons for our Faith and Hope.” That the investigative Judgment is now going on, is evident from Rev. 10:6; 11:18; 14:6, 7. These events cannot all refer to the very close of time, for, says the revelator, “In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished.” Rev. 10:7. It was in the first angel’s message that the angel cried that time should be no longer, and that “the hour of God’s Judgment is come.” This work, therefore, must all refer to, and synchronize with, the “judging of the people,” the solemn work which will soon be finished.
The practical lessons which we may learn from the message to the Laodiceans, should demand our most careful attention. To the Philadelphians, the promise is, “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth.” This language shows how closely the messages to the last churches are connected; for the promise is that they shall be kept from the hour of temptation; then certainly some to whom this promise is given will be alive in the time of trouble just before us, and it will also apply with equal force to the Laodiceans, and should impress them with the nearness of Christ’s coming. How glorious the promise, and how applicable to those living amidst the closing scenes of the world’s history. Therefore how appropriate, and how momentous, is the last message to the last church; for not only is the time of trouble just before us, but even now the ire of the dragon is increasing because he knows that his time is short, and already is he hurling his most fiery darts against the remnant of the church which keep the commandments of God, and have the testimony of Jesus Christ. Rev. 12:17.
As some who may read this article may not turn to their Bibles and read the message to the Laodiceans, we will quote it: “And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 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 eyesalve, 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 will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches.”
How brief, and yet how comprehensive, this message. We shall not attempt to dwell minutely upon it, but merely introduce a few thoughts in regard to its bearing upon the remnant. The seven churches are addressed through their angels or ministers. Can we take the position from this that the Great Shepherd of the sheep and of his pastors, has been thus partial in addressing and caring for only seven of his ministers? or shall we rather conclude that the language is addressed to his ministers through the whole Christian age?
What has Christ against the Laodiceans? Their lukewarm condition. “I would thou wert either cold or hot,” must imply, on the one hand, intense zeal; on the other, a feeling of dissatisfaction, and a desire to reach after something higher. There is some feeling in the cold state, and a desire to get warm; hence the language of Christ is plain and forcible. He would have his followers either intensely zealous, or have them seek to become so. Christ knew the power which Satan would have over the last church; over those who would be looking for his coming. After waiting long, and watching long, he knew they might, even in the last or morning watch, become sleepy. Therefore, in his infinite compassion, he has done all that he could to aid them in this sleepy time. Those who do not heed his warnings, and who continue sleepy or lukewarm, will be rejected when he comes to make up his jewels.
Are not the nominal churches, and the world, in a wonderfully sleepy condition? How much is said at this time in regard to the “religious apathy” of the churches! If all the lukewarm, and those who have the form of godliness, but deny the power thereof, were sifted out of all the churches in Christendom, how many zealous ones would be left? How many would be left even of the remnant, or of those who profess to keep the commandments of God, and to have the testimony of Jesus Christ? There is danger, then, of the zealous followers of Christ becoming careless, and partaking of this general stupidity, in regard to eternal interests. Hence, this message is wonderfully adapted to the present condition of the Laodiceans, and should cause those who are asleep to awake, and the vigilant to stand at their posts, and to keep their armor bright. This adaptation, also, is strong proof of the prophetic character of this message, and tells us plainly where to locate it. Is it not fearfully true that many are lukewarm, and are saying in their hearts (if not orally), I am rich, and increased with goods, and have need of nothing? “Doubtless we are the people, and wisdom will die with us.” This class are self-deceived; they know not their miserable condition, and Christ says to them, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich.” This language seems to imply the same as if he had said, Seek true riches; seek an inheritance in those mansions which I have prepared for you; or, seek faith, tried in the fire, which will make you rich; show your faith by your works. Faith, certainly, must be one of the elements of true riches. The Christian needs to buckle on the whole armor, and to “add to his faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience;” and all the Christian graces; but he needs especially the shield of faith, that he may be able to quench all the fiery darts of the enemy.
The remnant need unwavering faith, that they may be able to stand amidst the perils of the last days. It requires faith to believe that the spirit of prophecy is now in the church, and it requires faith to live in accordance with its teachings.
Now that the “shaking time” is upon us (See Solemn Appeal, page 14, and Spiritual Gifts, vol. 1, pp. 183-188), how careful we should be that we are not shaken out. Those who are shaken out will be those who are in a lukewarm condition or backslidden state, and who do not walk in the light. We must give earnest heed to this counsel. We must be clothed with the robes of righteousness. We must have the spiritual anointing, that we may see those things which are “spiritually discerned.”
Have we been rebuked and chastened? This is for our good. His chastisements are only to make us love him more, and be more zealous; for he says in the message, “Be zealous, therefore, and repent.” The language implies, I have given you these corrections to cause you to awake and repent.
How much is implied in the scriptural meaning of the word, repent. Volumes have been written on the subject of repentance, and very much has been said to explain its meaning. It is thought by many to mean simply, sorrow for sins. It must mean, not only a sorrow, but a forsaking of sins; and if the work is deep it will cause us to examine our actions in the past, and if we have wronged any of our fellow-beings, we shall strive to make things right. Genuine repentance is the result of godly sorrow which worketh repentance to salvation not to be repented of. 2 Cor. 7:10.
This is not a doctrinal lesson which Christ has given to the Laodiceans, but practical. The Laodiceans have the truth, and all they need is to live it out. There is no fault found with them only in regardto their want of zeal, and their self-deception. Then let us increase our zeal, and guard against self-deception in thinking that we are “rich and increased with goods,” and in resting satisfied with our present attainments. Let us bear in mind that Christ is knocking at the doors of our hearts (if the Spirit of the Lord has not ceased its strivings); and shall we not hear this still, small voice, and let him in? Shall we not, while “Jesus of Nazareth passeth by,” receive his blessing? Jesus has overcome, and is now seated with his Father upon his throne; and he has promised that his followers who overcome shall sit with him in his throne. What a glorious promise; what an exalted privilege and reward to the overcomer! Is it possible that finite, mortal man, comparatively but a worm of the dust, can be elevated to such high honors and rewards? Yes; thank the Lord, it is possible; but oh, how earnestly we must strive to put away our sins! How earnestly we must watch, and fight, and pray, to gain the victory! and we can do it, only by trusting in God for strength. We must do all this, not for the reward, but from principle, because we love God, love to keep his commandments and the faith of Jesus. How zealously we must labor for those around us, use our means, make a sacrifice for their good, and do all in our power to advance the cause of truth!

“PEACE, BE STILL.”

Once upon a heaving ocean, Rode a bark at eventide, Whilst the winds in wild commotion, Dashed against the vessel’s side. Jesus, sleeping on a pillow, Heeded not the raging billow; Though the winds were all abroad, Calmly slept the Son of God.
In that dark and stormy hour, Fearful men awoke their Lord. Jesus, by his sovereign power, Calmed the tempest with a word. On life’s dark and troubled ocean, Midst the billows’ wild commotion, Trembling soul, your Lord is there, He will listen to your prayer.
Jesus hears your silent breathing, When before his throne you bow. Never, never is he sleeping, Where he reigns in glory now. If the world is dark before thee, If its billows, breaking o’er thee, All thy soul with sorrow fill, Hear him saying, “Peace, be still!”
—Sel.

How to Catch Souls.

Of all the works which demand the greatest wisdom, the most tact, the use of every and all means, in order to succeed, is that of winning souls to God and righteousness. Here are a few thoughts, from an eminent minister, worthy of careful attention. If these things are so, how can selfish, self-caring, cold-hearted, unsympathizing men be successful ministers? They cannot. We must come into sympathy with those we wish to reach or we can never help them. In this world of widows and orphans, of poverty and want, of sickness and sorrow, it will often be the minister’s duty to give more than words. If he finds no occasion to do this it is because he is not about his Master’s business.
“There could be no thought, if there were no physical organization which sustained it. The mind, in this world, rests upon a body, and acts through a body. This fundamental fact ramifies; and the intellectual and moral condition of men’s minds is very largely affected by their physical surroundings—so much so that it is often impossible to do anything for them which is effectual and final in its benefit, unless we go to them first through their physical condition.
“A man is picked up in the street. He has just come out from a course of dissipation. He has just had a ‘spree.’ His nerves are unstrung. He is uncombed and unwashed. His raiment is torn. Everything about him is degraded. He cannot look upon himself with allowance, as the old phrase is. Now sit down and talk to that man. You might almost as well talk to a stone post. But if you will take him home, kindly, gently, and treat him with the same consideration that you would a brother; if you will receive his long complaints of himself, his maudlin confessions, with forbearance; if you will give him some tonic, some cordial, to brace his shattered nerves; if you will see that he has a cleansing and refreshing bath; if you will clothe him in sweet raiment again, so that he shall have some sense of respect for himself; if you will bring him into his right mind by sleep, and by food, and by patient waiting and rest, and then say to him the few things that you have to say, you will overwhelm him. He cannot resist your admonitions. And you reach the man’s conscience, his heart, and his understanding, by first looking after his physical necessities.
“Now, transfer your thought to the history of our Lord. How much of his ministry was teaching! But generally it was either preceded or immediately followed by an administration of physical mercy. According to the citations and summations given in the gospel, how many times did he spend, apparently, the whole of his visits in certain villages, in works of mercy—in healing the blind, the deaf, the lepers; in curing those who were afflicted by various disorders! How much of his time was spent in restoring household love, and bringing back peace, where they had flown away! One of the secrets of his great power among the people was that he drew them to him by deeds of mercy. He created in them a disposition to listen to him by the kindnesses which he did to them.
“I do not say this to make it appear that the first work in any community, when one attempts to regenerate the people, should be bread-giving, house-building, physical comfort-breeding; but I do say that there should be, in all classes of work, on the part of those who go out to labor for the salvation of men, a wise consideration of the condition of the people. While the spiritual enlightenment and culture of the soul is the superior part of the work, it oftentimes is the second step in it. We are to reach the highest steps in their development by going through the lower ones.
“There are different stages of the work, which should be a matter of study in every wise administration. Every wise pulpit, every wise church in a community, will look after the physical thrift, the outward condition, the industries, of the poor; will seek to improve the political economy in their midst, by the inauguration of better methods; will seek to prepare the way for that which is the best part of the gospel; will make men well off, and will give them good ground to stand on, in this world, in order that they may be blest, and have a spiritual foundation on which to rest, in the world to come. ‘These ought ye to have done, and not to leave the other undone.’
“Some go out and carry bread, and tea, and coffee, and good cheer, saying, ‘I like a gospel that takes care of the body;’ others go out and carry tracts, and Bibles, and prayers, saying, ‘I like a gospel that takes care of the soul;’ but I say that both of these are important parts of the true gospel. Which shall come first, you must determine wisely. Sometimes one, and sometimes the other, should have priority. If persons are in circumstances of comfort in life, but are without the sympathy of Christ, the first ministration should be that of personal sympathy and prayer; but if persons are degraded and thrown out of life, the first ministration should be that of outward mercy and succor; and afterward should come the ministration of religious truth in its various applications.
“I was very much struck with an old Englishman that I knew, who used to do a great deal of amateur preaching and amateur teaching, visiting jails and poor-houses, who said to me one day, ‘I make them understand, wherever I go, that I am never going to give them anything.’ I said to myself, ‘That being the general rule of your ministration, I would not give the turn of my hand for all the good that you will do.’ A man who determines that he will not succor men that are in physical distress, through all the range of his ministration, will not do any good. I did not then believe that he did any good; I do not believe it now; and since he is dead I do not think he believes it.’
“Neither the physical nor the spiritual element of the gospel can be dispensed with; but which shall come first, and which second, you cannot tell till the exigency arrives. You must bear in mind that preaching the gospel is sometimes to give the loaf and sometimes to give the word. If persons are in one condition, one administration precedes; and if they are in another condition, another precedes.”
D. M. CANRIGHT.

“Will a Man Rob God?” Mal. 3:8.

Is it possible? Is it possible? Can he be so disingenuous? What! rob a father, a friend, a benefactor; the best of all fathers; the kindest of all friends; the most generous of all benefactors!
Can he be so daring? To rob a being so high and sacred, and whose glory so enhances the offense! To injure a fellow-subject is felony, but to injure the king is treason. To steal from a man is injustice, but to steal from God is sacrilege. The wretch adds profaneness to violence when he breaks, not into a house, but a temple, and takes of things dedicated to the service of the Deity.
Can he be so irrational? To rob a being, not when he is absent, for he never is absent, but when he is present; not in the night, but in the day; and darkness and light are both alike unto him; not when he sees not, observes not, but while he is looking on, and must look on, for his eyes are upon the ways of man, and he pondereth all his goings!
Can he be so desperate? To rob one who can, who will, punish, and whose wrath is not only unavoidable, but intolerable! It is a fearful thing to fall into the hands of the living God. Yet, says God, and he cannot be mistaken, or accuse unrighteously, “Ye have robbed me.” But on whom falls the charge? A Pharaoh, only, who would not let the people go? a Nebuchadnezzar, who carried away the vessels of the sanctuary? a Belshazzar, who profaned them? an Ananias and Sapphira, who kept back part of the price of property they had sold? a Herod, who beheaded John? or a Nero, who slew Paul? Alas! the criminals are less obvious characters, and are to be found much nearer home; they are to be found in our own houses; they are to be found in the house of God.
Who has not robbed God of tithes and offerings? Our wealth is not our own. We are only stewards. It always looks suspicious when a gentleman’s steward becomes very rich, and dies affluent. It is even so with professors of religion. It would be better for them to die comparatively poor; it would be better for their reputation; it would be better for their relations. A little, honestly obtained, would be more sweet; it would be more efficient. Substance is intrusted to its occupiers for certain purposes plainly laid down in the Scriptures, and the providence of God is perpetually calling upon you for it. “Sell that ye have, and give alms; provide yourselves bags that wax not old, a treasure in the Heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.” “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store as God hath prospered him.” “Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world.” “And why call ye me, Lord, Lord, and do not the things which I say?”
Do you discharge these claims? or do you alienate from them, by hoarding or extravagance? How much do some unjustly expend in table luxuries, tea, and coffee, in costly dress, in tobacco, in magnificent furniture? And they are fond of displaying these. They have little reason. They glory in their shame. These are all robberies; they are purloined from God’s cause, or God’s poor.
Who has not robbed God of time? The Sabbath he expressly claims for himself, and it is called the Lord’s day. Have we not often robbed him of much of this, perhaps all, by worldly accounts, by evil company, by idle visits, by doing our own ways, and finding our own pleasure? Youth is the morning, the spring of life; it is our best season, and therefore God has a right to it, and calls upon us to remember his demands. But have we not partially or wholly robbed him of these days? Have we not squandered them away in vanity, folly, and vice? All our moments and opportunities are his, and he commands us to redeem the time. But who lays to heart the brevity and uncertainty of life? Who values it as the day of salvation? Who seizes it as the only season of usefulness? Where is He in all our ways, who said, “I must work the work of him that sent me while it is day; the night cometh, wherein no man can work”?
Who has not robbed him of the heart? This was made for him, and he demands it: “My son, give me thy heart.” But the fear of the heart, the confidence of the heart, the gratitude of the heart, the attachment of the heart, we have transferred to the creature from the Creator, God over all, blessed forevermore.
And may not the same be said of our talents, of our learning, of our powers of conversation, of our retentiveness of memory, of our influence over others? Let us not affect to deny the charge, and ask, as the accused here did, “Wherein have we robbed thee?” But let us repair to the footstool of mercy, and cry, “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” But there is forgiveness with him, that he may be feared, and with him there is plenteous redemption; and we may, and we ought, to approach him with the encouragement of hope. But this hope must be founded on his own invitations and promises. It must “bring us unto God by him,” who said, “No man cometh unto the Father but by me.” To pray to God to save such creatures in any other way, is to disobey his dearest command. It is to affront and insult him, by beseeching him to be untrue and unrighteous, to frustrate his grace, and to make Jesus Christ to be dead in vain. But in him he can be just and yet the justifier.
But we must also be turned away from all our iniquity; for “he that confesseth and forsaketh his sin shall find mercy.” We shall also sorrow after a godly sort; and instead of complaining of any of the methods of his grace and providence, we shall cheerfully acquiesce in them all, and remember, and be confounded, and never open our mouths more, because of our shame, when he is pacified toward us for all that we have done. Remember that “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” Let us trust him as he deserves. Let us always place a ready and unshaken reliance on his word. —Sel.

The Coming One.

By Mrs. Palmer

We are not now, neither were we ever, in sympathy with those who would set the day and hour of our Lord’s appearing. But for about thirty years we have unwaveringly believed that, in the most emphatic sense, “the end of all things is at hand.”
This belief has not been founded on the opinions of men, but by much prayerful searching of the Scriptures, comparing scripture with scripture. Believing that all Scripture is given by inspiration, and is profitable for doctrine, reproof, correction, and instruction in righteousness, and that the same Spirit that indited the Holy Scripture is given to open its sacred meaning to the humble believer.
To expect to know the day and hour, or even the year, of the coming of Jesus in the clouds of heaven, we have never thought to be within the province of other than the great Eternal. But that the humble Bible student may, by a careful reliance on the teachings of the word, and observance of the signs of the times, know when the coming of the Lord draweth nigh, and is even at the very doors, is a truth too palpable to require comment. (See Matt. 24: 29-33.)
Dear reader, are you in search after truth in regard to the second advent of our Lord? That He will come again you know, because there is not a more explicit, incontrovertible declaration within the lids of the Bible than this.
Why should not Christians of the present day be like the Christians of nearly two thousand years since? So greatly did the Christians of Thessalonica long for the speedy coming of their Lord that, instead of putting it off “thousands on thousands of ages hence” (as did a teacher in Israel with whom we were conversing), their almost impatient desires inclined them to think that it must be immediate. Paul corrects their mistake, telling them that day shall not come until certain things (of which we shall hereafter speak) occur. James also exhorts his suffering brethren to patience, not by telling them that the coming of their Lord was to be protracted “thousands on thousands of ages,” but by the most welcome truth—“for the coming of the Lord draweth nigh.”
If the joyous anticipations of the return of the Son of man should so fill the minds’ vision of the early church about two thousand years ago, how should the vision of believers of the present day be occupied with the subject. Christians of the present day have the Old and New Testament Scriptures. The volume of Revelation is closed. The Book of books is in the hand of every believer. Not only does it testify of Christ as a redeemer from sin, but of Christ as a coming one. Oh! yes; with what certainty do the Scriptures tell us of Jesus’ coming again, not as an offering for sin!
That has been done. How emphatically does Paul speak of Him who was “once offered to bear the sins of many;” and then adds, “Unto them that look for Him shall he appear the second time without sin unto salvation.”
And Titus, also, pointing the eye of his brethren upward, says, “Looking for that blessed hope, the glorious appearing of the great God and our Saviour Jesus Christ.”—MRS. PALMER, in Guide to Holiness.

An Old Minister's Prayer on Giving

An old German minister is said to have prayed: “O Lord! when I try to do a little thing for thee, and give up something near to my heart, thou comest and givest me back a thousand times as much.”
Continue reading: Second Coming of Christ