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The Story of the Seer of Patmos
THE message to Sardis is addressed to Protestantism. The period covered by Thyatira was the era of papal persecution. this church was once the church of God, one of the candlesticks among which the Son of man was seen to walk, but when that organization prostituted itself by joining hands with the state, when, in other words, it followed the example of Balaam and worked the works of Jezebel, the oil was withheld from the candlestick, and given to those who were willing to obey God in preference to the head of the church. God regards character, not name; and the faithful few to whom the light was entrusted, were mentioned in a part of the message to Thyatira. They were the ones who knew not the works of Jezebel. These became the forerunners of Protestantism.
The darkness was first broken when Wycliffe, "the morning star of the Reformation," translated the Bible into the English language. The first streaks of dawn lighted up the sky, and in the course of two hundred years, the sun had arisen in its splendor. The church came out of the wilderness, leaning on the arm of her Beloved. The twelve hundred and sixty years of darkness ended. It was like the return of spring after a severe winter. Life of every kind sprang into existence. Energy, long dormant, seemed suddenly imbued with a hitherto unknown activity. Discovery followed discovery; inventions were multiplied; men, accustomed to spending a lifetime in one village, now found the world opening before them through publications and increased facilities for travel. Every branch of science was explored, governments bestirred themselves, and the dust of the Middle Ages was shaken off. America was discovered and settled. Men knew not why it happened at such a time and under such circumstances; but God was preparing a cradle for the new-born cause of Protestantism. Germany might have nourished it; but it was in America that the new church found congenial environments for growth: and while all nations receive the Sardis message, it is particularly applicable in the United States, or at least, the United States becomes the center for the movement therein mentioned.
Sardis means "prince of joy"; and the name is most appropriate for those who received the light of the eighteenth century, and the first half of the nineteenth century. Protestantism is an active, living principle, based upon eternal truths.
It came as the result of the opening of the Scriptures to the common people. The doctrine of justification by faith makes every man responsible to God alone, and necessitates freedom of conscience. When it is once made known that every man is equal in the sight of God, a deathblow is struck to all tyranny in government; and with freedom of conscience, comes also a government by the people and for the people. In the days of Luther, Germany and the other countries of Europe, had an opportunity to develop this twofold nature of Protestantism. For a time it seemed that all Europe would be transformed; but gradually, there was a return to papal principles in Germany, and nearly all of the other countries, which had espoused the cause of Protestantism, followed her example. The return was largely due to the educational work of the Jesuits, who arose to counteract the teachings of the Reformers.
Since the days of Wycliffe, there had been in England followers of God, walking in all the light which they had received. Upon these God placed "none other burden"; but as the light increased, Protestantism in its broadest sense, was offered to England. The history of England was, for a time, a struggle between the papacy, and Protestantism under the name of Puritanism. The Commonwealth was Puritanism in power; and it was then demonstrated that there was not yet strength enough to resist the crown of tyranny when it lay within the grasp of man. England returned allegiance to her own royal family; but so strong were the principles of Protestantism that her government has been, since the days of the Commonwealth, a government by the people.
It was in England that the first Anglo-Saxon branches of Protestantism had birth, and it was because of lack of freedom in the mother country, that separatists from the English church sought homes in America.
THE messages to the seven churches cover the period from the beginning of Christ's ministry to His second coming. This line of prophecy follows the church from the purity of the first century, until it unites with the state and persecutes the true people of God, and finally emerges from the Dark Ages and separating from the world prepares to meet its Lord and Master in the clouds of heaven. The history of the first period is found in the New Testament, the second was plainly foretold by Christ. During the Pergamos and Thyatira periods the darkness was so dense that the historians of this period are unreliable, therefore the Lord gives the parallel history of the times of Balaam and Jezebel as guides for these periods. The history of the fifth and sixth periods can be received from the preceding generation, while the last period is present time.
It is true that freedom was not always granted in those early days; for the very ones who crossed the ocean because of oppression at home, oppressed, in America, those who did not worship God in the prescribed way. Nevertheless, America was destined to be the home of Protestantism; and gradually, the shackles of the Dark Ages were dropped off, and the equal rights of mankind were acknowledged. The Constitution of the United States was the first document ever granting complete freedom of worship, and placing in the hands of the people the sole power of the government. It was a world-wide wonder, not the work of any man, but the culmination of those principles born in Germany in the sixteenth century. The Constitution was adopted in 1789; the sun was darkened in 1780. These events, taking place as they did, were as if God saw the end hastening on, and as a source of encouragement to His followers, placed the sign of His approval in the heavens. A few years later the papal power was completely broken, and then the countries of southern Europe, France, Spain, Italy, and others, were free to choose between the principles of the papacy and those of Protestantism. America responded with its free government. During the fifty years following the adoption of the principles of Protestantism in America, the various branches of the Protestant church had their period of probation.
One by one the denominations arose, separating farther and farther from the physical, intellectual, and spiritual tyranny of the papacy. To each denomination was offered the law of God and the faith of Jesus. The time came when each had an opportunity to accept or reject, as seemed good to them; but the decision then made, decided their eternal destiny.
In the early days of the nineteenth century God took a man, hitherto unacquainted with the Bible, and opened to him the beauties of the prophecies. As Luther found in Christ a Saviour, and with the light that entered his mind, attacked the papacy, so William Miller, in 1818, saw light in the books of Daniel and Revelation.
He studied with care the twenty-three hundred days, spoken of by Daniel, and became convinced that the second coming of Christ was near at hand. He applied every test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ, was now repeated; when the time approached for the message of His second coming, the world lay in ignorance: and not the world only, but the church which bore the name Christian. Nay, more! the very churches which in their zeal for truth had faced hardship and persecution, in protesting against the errors of the papacy, -- these churches were quiet when great changes were right upon them. But unto the church of Sardis, John was bidden write: "These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead."
He, who walked among His churches, and who sought diligently for signs of life, searching among the seven stars, -- the leaders of the churches, -- found that, although Sardis claimed to have life, it was dead. Strange condition! So quietly had this life been lost, that, looking back upon the activity of the past, and priding itself upon what great things had been done by Protestantism, this church had allowed the very principles of the papacy to twine about it until its life was choked.
There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered.
Paganism baptized, stepped into the church. In the days of Sardis this history was repeated. Protestantism thought itself free from the principles of the Dark Ages; but the plant was sturdy and long lived, and although Protestantism reared itself aloft like a mighty oak, the rootlets of the papacy were planted with the oak, and soon the vine encircled the tree, and sapped its very life. Protestantism reared the structure, and the papacy is supported by it. "Be watchful," says the divine message to Sardis, "and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God." There was, at the time this message came, some life still in the oak, but unless haste was made to "strengthen the things which remain," death would follow.
Remember, therefore, how thou hast received and heard, and hold fast, and repent." The truths already received were indeed life; but a church, as well as an individual, must make constant progress, or they will suffer spiritual death.
For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies. He was a member of the Baptist church, and in 1833, he received from this church, license to preach. This was the very year in which appeared another sign in the heavens, -- the third spoken of by the Saviour in Matthew 24:29. In November, 1833, "the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." God was calling to the dying church of Sardis by the voice of man and by signs in the heavens. "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee."
As the time, which was supposed to be the time of the second advent approached, men of learning and position helped spread the message. The light of this message flashed throughout the world. "Thou hast a few names even in Sardis which have not defiled their garments." Three years after Miller was convinced of the near coming of Christ, that is, in 1821, Joseph Wolff, known as the "missionary to Asia," began to give the same message. He visited Egypt, Abyssinia, Palestine, Syria, Persia, Bokhara, and India, -- everywhere proclaiming the soon coming of the Messiah. In 1837 he was in America; and after preaching in several large cities, he visited Washington, where, in the presence of all the members of the Congress of the United States, he preached on the personal reign of Christ.
In England the same message was given by Edward Irving, a minister of the Church of England. South America heard of Christ's soon coming from the pen of Lacunza, formerly a Spanish Jesuit. Gaussen, finding that many mature minds claimed that prophecy could not be interpreted, gave the message of the soon coming of Christ to the children of Geneva. In Scandinavia, the truth was proclaimed by children; for God used child-preachers, when older persons were restricted by law.
In 1838 Josiah Litch and William Miller published an exposition of the ninth chapter of Revelation, in which it was predicted that the Ottoman Empire would fall in 1840. The exact fulfillment of this prophecy on August 11, 1840, when the Turkish government surrendered its independence, and has since been known as "the sick man of the East," was a startling proof to many that prophecy could be understood, and that men were living in the end of time.
This message of the personal appearance of Christ was one of the most worldwide proclamations ever given. Every kindred, nation, and people were suddenly aroused from their lethargy by the cry, -- "Behold the Bridegroom cometh, go ye out to meet Him." This truth is inseparably connected with the wording of the message to Sardis. "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with Me in white: for they are worthy."
The very sins of idolatry and fornication, which characterized the mother church in the days of Thyatira, were staining the garments of her daughters during the Sardis period. But "he that overcometh, the same shall be clothed in white raiment." The white raiment is the righteousness of Christ, -- "the fine linen clean and white." "And I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels." A most precious promise, and a most solemn warning, are combined in these closing words of the message to Sardis. The second coming of the Son of man had been proclaimed to all the world. To him that accepted truth, it was promised that his name should remain in the book of life, and should be confessed in the presence of God. The books of heaven are opened. Christ promises to witness for all who are true to His cause on earth. The church of Sardis lived in the period when Daniel saw "One like the Son of man [who] came ... to the Ancient of Days."
It was at the end of the twenty-three hundred days of Daniel 8:14, that Christ was brought in before the Father. He entered the Holy of Holies in the sanctuary above. "The judgment was set, and the books were opened." Then there came before Him all who had ever named the name of Christ, and to those whose garments were unspotted, was given the fine linen of Christ's righteousness.
This great change in the heavenly sanctuary, corresponding to the entering in of the high priest in the earthly, or typical service, on the day of atonement, was made known to the church of Sardis. Those who opened the prophecies where this truth is made known, misinterpreted the cleansing of the sanctuary to be the second coming of Christ. Nevertheless, while mistaken in the event which transpired, they were not mistaken in the time; and the heart cleansing necessary to prepare a people for the beginning of the investigative judgment, which has been going on in heaven since 1844, is the same preparation necessary to welcome the Son of God in the clouds of heaven. Although Christ did not then come to the earth, -- the outer court of the heavenly sanctuary, -- but entered within the most holy place before the Ancient of Days, to act as mediator in the investigative judgment, the message to prepare for His coming, will continue to the end of time. Some of those who witnessed the signs given to Sardis and listened to the advent message, will see Him when He comes in the clouds of heaven. So near is Sardis to the end.
The Saviour, walking in the church of Sardis, found a few whose garments were undefiled. They were those in whom life remained after the body was dead; and to these the call came to separate from the lifeless form, that their own life might be saved. The message of the soon coming Christ was a universal message. It offered an opportunity to all to repent, and as many as believed, took up the cry with the enthusiasm which characterized the Apostolic Church. They were experiencing their "first love," and those who welcomed Christ were bound together with a love surpassing that of Jonathan for David. The oneness of spirit which Christ prayed might be found among His followers was more perfectly developed among those who heeded the closing message to Sardis, than among any others since the day of Pentecost; and to this company of believers scattered everywhere, yet united in heart and purpose, the name Philadelphia signifying "brotherly love" is applicable.


Some who heard the advent message, accepted it through fear; others were attracted by the forcible arguments; but whatever may have been the motive, all were tested, and those who accepted because of real love for the Saviour composed the Philadelphia church. Of this church no complaint is made; and as love is the ruling power of the throne of God, the Saviour appears to recognize the Philadelphian church as a part of His own being, -- heirs with Christ of the everlasting promises made to David. "These things saith He that is holy, He that is true, He that hath the key of David."
When the call was made, saying, "the Bridegroom cometh," Christ, the Heavenly Bridegroom, passed into the presence of His Father, there to receive dominion and power; and a door in heaven was opened to the faithful and true ones on earth. This door was the entrance into the most holy place in the temple, where Jehovah sat enthroned over the mercy seat. He is surrounded by His angels, and the law of God is the foundation of His throne. This was shown in type and shadow in the tabernacle, built by Moses. To Israel in the wilderness, the glory of God appeared in the shekinah above the mercy seat. The attention of the Philadelphian church is directed to the heavenly sanctuary. It was opened by the Saviour Himself, as He entered the most holy place at the close of the twenty-three hundred days.
He sends the message to all, "I have set before thee an open door, and no man can shut it." The door stands open to all, who by faith, will enter, and no combination of circumstances, instigated by men or demons, can shut out the soul that keeps the eye of faith centered upon the Saviour within that shining portal. The time of test for those who were looking for their Lord, came in the autumn of 1844. At first the expiration of the twenty-three hundred days was thought to be in the spring of 1844. On further investigation, it was found that the decree of Artaxerxes, from which the prophetic period is reckoned, went into effect in the autumn of the year 457 B.C.; hence, this reckoning would cause those days to expire in the autumn of 1844 A.D. Here was a waiting time, in which those who loved the Lord, prepared, by deep heart searching, to receive Him. Many inquired, "What must I do to be saved?" Those who were looking upward received the light of the investigative judgment, when, in the autumn of 1844, the door in heaven opened, and Christ approached the Father. But many who had only professed to believe in the advent, changed when the time passed and He did not come, and now scoffed at those who still clung to the message, "Fear God, and give glory to Him; for the hour of His judgment is come." The heavenly door opened, but those who turned back to the world were left in darkness; while those who sought earnestly for their mistake in interpreting prophesy, received a flood of light, straight from the throne. Through this open door in the heavenly temple, there was seen "the ark of His testament," containing the ten commandments: and from that time, the Sabbath of the Fourth Commandment became a test to the people of God.
The God who had led His people thus far, was still leading them by His Word. Many precious rays of light that had been hidden by tradition during the Dark Ages, now opened up to their understanding. The Sabbath reform now became the message to the world. The traditions which connected the Philadelphian church with the Dark ages, were portrayed in vivid colors; and man was called to exalt the law of God, and remove his foot from desecrating the Sabbath of Jehovah. Hitherto, all the Protestant churches opened their doors to receive the message; but when the Sabbath truth was proclaimed, the churches closed their doors against those who accepted the new doctrine. When the door in heaven opened, the doors of the Protestant churches closed. Every open door should be a reminder of the heavenly door opened by Christ, which no man can close, from whose portals shines forth a stream of light upon the pathway of all whose minds are staid upon Him. Those who forsook the new light, that came with the "open door," are referred to as those "of the synagogue of Satan, which say they are Jews, and are not."
As the Jewish nation, at the first advent, turned from the Saviour, and rejected the Son of God, so many in 1844 crucified the Son of man afresh. But He will one day be lifted up in the eyes of all men; and those who have followed close beside Him, entering by faith, within the second veil, will be seated on thrones and will reign with Him. To the disciples in Gethsemane, was given an opportunity to drink of the cup of which He drank.
To the faithful ones in 1844, it was, likewise, given to drink of the cup of the world's scorn. To such is the promise, "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." Before His second coming, there will be such a time as the world has never seen. God's people will be saved from this; for He will hide them in His "pavilion." "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Patience will be developed by keeping the commandments and by clinging to the faith of Jesus. If He tarry, wait for Him; for He says to Philadelphia, "Behold, I come quickly." 
To the faithful in Thyatira, the angel said, "That which ye have already, hold fast till I come." To Philadelphia came the words, "Hold fast which thou hast, that no man take thy crown." The people in Thyatira may have had but a few rays of light, compared with those living in the later period; for the light was but dawning in Thyatira, while its midday rays shone in Philadelphia; but the crown is the reward of character, and he who receives one, will have been faithful to all the light which shone upon his pathway. Heaven can be enjoyed by those only, who have developed a character in harmony with the truth. Every man is a candidate, but only he who striveth lawfully, will inherit the crown. It belongs to him who receives a white stone with a new name. For six thousands years the angelic hosts have been watching for the circle of perfection to be completed, and when the last character mold is filled, time will cease to be.
Some from the Philadelphian church will become pillars in the temple of God, -- living pillars, holding up a structure of life. The most wonderful promises are made to those living in this period; for heaven itself was spread out before the overcomer; and yet this is true for all who overcome. The message to the Philadelphian period reaches to the end of time, and all who receive the crown will have passed through its experiences. The patience, faith, and love of Jesus, will characterize those who sit at last on the left, and on the right, of the throne in heaven. "He that hath an ear, let him hear what the Spirit saith unto the churches."
The last church to which John was bidden to send a message was Laodicea. The messages to Sardis and to Philadelphia, separately cover a period extending to the second coming of Christ; but in addition to the experiences portrayed in the fifth and sixth messages, that which is directed to Laodicea is also applicable.
It is given by the Amen, the One with whom yea is yea, and nay is nay, -- "the faithful and true Witness"; for the Laodicean message is given to the people at the time when the investigative judgment is in progress; and while the message is going forth, the names of the very ones who receive it, will be called in the court of heaven, and Christ will stand as the faithful and true Witness; but Satan as the accuser of the brethren. "The Beginning of the Creation of God," who gave His life at the foundation of the world, is watching His people in the closing hours of probationary time. The cry, "Babylon is fallen," was proclaimed when the churches rejected the advent message; and as in the Thyatira period, the true separated from those who turned from the light; so in the days when the principles of Protestantism are again disregarded, this time by the daughters of Babylon, a separation is necessary. The light of the sixteenth century came from an opened Bible. Justification by faith was made known as opposed to justification by works. Later the temple in heaven was opened, and the true Sabbath was made known. This had long been trampled in the dust; but its observance was a cross too heavy for many to lift, and they turned back toward the Dark Ages. The principles of Protestantism were repudiated by the churches, and the principles of Republicanism by the state; while the nominally Protestant denominations returned to the days of Pergamos. But some went forward to proclaim the third angel's message, as given in the fourteenth chapter of Revelation.
Upon this last church -- the remnant, -- shine the accumulated rays of all past ages. It is a church highly favored, and one of which heaven and earth have a right to expect great things. But like the churches of the past, it has disappointed heaven, and Christ sorrowfully says of them, "I know thy works, that thou art neither cold nor hot." Spiritual pride is the worst of evils, and the hardest to reach. Heaven and earth are waiting for the closing up of history. The climax has been reached in the controversy. Satan is preparing for the final struggle. The armory of heaven awaits the signal of its Leader. The church of God on earth, is the only object which can retard the progress of events. It becomes the center of interest for the universe. The Saviour still bids the hosts hold till the servants of God are sealed. Angels are hurrying to and fro between heaven and earth, but God will go no faster than His church. For centuries He has walked with it, holding its star in His right hand. Every encouragement has been offered to speed the work; but when the church hesitates, He goes no faster than it can go, lest the light be so far in advance that His followers will lose their way.
A spirit of lukewarmness rests upon God's people. Says the Witness, "I would thou wert cold or hot." If very cold, something could warm them, or if too hot, their ardor could be controlled; but "because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth." There is danger that those who have seen the signs of His coming; those who have heard the advent message, and have followed in the light which shone from the open door; and those who have sacrificed for the cause in many ways, will, near the close, when just about ready to receive the crown, rest satisfied in their past experiences.
They say they are "rich, and increased with goods, and have need of nothing;" and forget that he who receives most, is accountable for the most. "And knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Think of it. He who prides himself on his wealth is, in the eyes of heaven, poverty-stricken, blind and naked. Heaven pities such a church, and the true Witness, who longs to plead for, and not against them, in the presence of the angels, counsels them, "Buy of Me gold tried in the fire, that thou mayest be rich." Faith and love is the wealth offered by Christ, and with these the possessor can purchase the treasures of heaven. "Buy of Me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." The raiment offered is the righteousness of Christ. It is a garment of light, which will attract the world to Christ. This will clothe all the redeemed who are living on the earth when Christ appears. It is a reflection of the holiness of God, and comes to him only, who lives in constant communication with the Lord of Life. The life of him who is in touch with heaven, is like the glow of the incandescent light. When this counsel is heeded, the "loud cry" of Revelation 18:1 will sound throughout the world.
"I counsel thee to anoint thine eyes with eyesalve, that thou mayest see." The oil for anointing, is the oil of His grace, which will give spiritual eyesight to the soul in blindness and darkness, that he may distinguish between the workings of the Spirit of God and those of the spirit of the enemy.
The way which these souls must travel, is a narrow way. Satan, as his time grows short, uses every device to deceive, if possible, the very elect; and as his deceptions become more delusive, only those eyes which are anointed with the oil of grace, can discern the spirits. The heavenly Merchantman opens His wares, and counsels us to buy of Him. He addresses those who have lost their first love, those who have lost their zeal and interest in spiritual things, and urges them to buy of the heavenly store. Many will be reproved for the sins mentioned in the Laodicean message, and such reproofs, unheeded, will cause those to be shaken out who are unwilling to receive the reproof of the Spirit.
Eternal interests are at stake; the time of probation is almost over; and Christ, as if loath to lose one single soul, reproves and rebukes, that sin may be discarded. There is no other time for preparation, for the Laodicean message covers ecclesiastical history to the very end of time. "As many as I love, I rebuke and chasten: be zealous therefore, and repent."
To those hearts that have not yet admitted Christ as the one Ruler in the soultemple, He says, "Behold, I stand at the door, and knock." He does not force Himself in, although His own heart is breaking over our hardness. He pleads in gentleness, and if allowed to enter, in the capacity of an intimate friend, He will sup with us. The very closest relationship is seen to exist between God and His remnant church. It is as a brand plucked from the burning.
Weak, trembling, and sin-laden, this remnant of the race, is taken by the Saviour to sit with Him on His throne, even as He overcame, and sat down on the throne of the Father. Angels see the place, made vacant by the fall of Lucifer, filled by those whom sin had marred and defaced more than any other race. The Majesty of heaven reaches to the lowest depths of earth, and exalts man to the highest place in heaven, -- a seat beside the King on His throne. The redeemed occupy a position nearer the Creator than they could have occupied, had there been no sin. Such is the wondrous love of Christ! To-day angels and inhabitants of unfallen worlds are watching the consummation of the plan. We who live to-day are the objects of their interest. "He that hath an ear, let him hear what the Spirit saith unto the churches."
 Page 70; Jer. 31:23; Jer. 29:7-11; Jer. 11:15-17; Acts 5:29; Eze. 20:35, 37.
 Page 71; Gen. 4:7; 2Sam. 23:4; Dan. 12:4; Hos. 2:14-22; Nahum 2:4-6; Psa. 40:13, 14; Isa. 18:1-4, 7.
 Page 72; Neh. 8:10; John 1:4; Rev. 22:17; Rom. 2:11; Eze. 21:26, 27; Job. 3:19; Prov. 29:2; Isa. 9:2; 2Pet. 2:22; 2Cor. 6:14; Isa. 8:20; Deut. 6:6-9; 1John 1:7; Acts 15:28; Prov. 11:5; Luke 19:20-23; 1Kings 18:21; Prov. 24:21, 22.
 Page 73; Prov. 28:10; Prov. 28:28; Lam. 4:19, 20; Prov. 21:2; Rev. 13:11; Prov. 24:3; Mic. 7:16; Mark 13:24; Luke 21:25; Gen. 1:14; Rev. 13:10; Rev. 12:16.
 Page 74; Dan. 4:27; Rev. 18:4; Josh. 24:15; Isa. 13:12; 2Cor. 4:16.
 Page 75; 2Tim. 2:15; Dan. 8:14; Matt. 24:33; John 1:11; Eccl. 8:10; Rev. 3:1; Isa. 1:11-15; Matt. 6:5; Matt. 15:8, 9; Rom. 6:16.
 Page 76; Eze. 22:26-28; Mic. 3:11; Eze. 13:10-12; Rev. 3:2; Mic. 6:8; Rev. 3:3.
 Page 77; 1Thess. 5:19; Eph. 4:30; Mic. 5:7; Rev. 6:13; John 1:9; Rev. 3:4; Matt. 28:19.
 Page 78; Acts 9:15; Acts 2:8, 11; Matt. 21:16; Rev. 9:14, 15; Joel 2:1.
 Page 79; Matt. 23:29-32; Acts 7:52, 53; Rev. 19:8; Isa. 61:10; Rev. 3:5; Isa. 4:3 [margin.]; Rev. 3:5; Luke 9:26; Rev. 14:6; Matt. 10:33; Mark 8:34; Dan. 7:9, 10.
 Page 80; Dan. 7:13, 14; Heb. 9:24; Rev. 20:12; Matt. 22:9-14; Rev. 6:11; Heb. 9:7; Heb. 8:5; 1John 3:3; 2Pet. 1:4; Isa. 25:9; Heb. 6:19, 20; Heb. 7:24, 25; Rev. 3:6.
 Page 81; Psa. 68:13; Isa. 52:11; Jer. 51:6, 45; Rev. 14:6; Acts 3:19; Song Sol. 6:4.
 Page 82; John 6:26; Song Sol. 1:16; 1Cor. 12:27; Dan. 7:13; Rev. 3:7; Lev. 16:2; Rev. 11:19.
 Page 83; Heb. 8:11; Rev. 3:8; Lam. 2:16; John 10:28, 29; Jude 24; Heb. 11:27; Dan. 8:14; Dan. 8:16-27; Dan. 9:20-27; Ezra 7:11-26; John 1:41 [margin.]; Luke 3:21, 22; Acts 10:38; Acts 8:4; Ezra 7:9; Dan. 9:25; Matt. 25:7; Heb. 10:32-34; John 6:66; 2Pet. 3:3, 4; Rev. 14:6, 7; Matt. 25:10; Matt. 6:23; 1Pet. 3:15; Psa. 119:105; Rev. 11:19.
 Page 84; Ex. 31:18; Ex. 32:15; Deut. 10:1-5; Ex. 40:3; Heb. 9:2-5; 1John 5:3; Mark 7:13; Isa. 58:13, 14; Rev. 3:9.
 Page 85; Rev. 3:10; Dan. 12:1; Jer. 30:7; Psa. 27:5; Rev. 14:12; Rev. 3:11; Rom. 2:12.
 Page 86; 2Tim. 4:8; Rev. 21:7 [margin.]; Rev. 22:17; Isa. 55:1; Zech. 9:16; Isa. 62:3; 1Pet. 2:5; Gal. 2:9; 2Pet. 1:4; Rev. 3:12; Gal. 3:12; Gal. 4:26; Eph. 2:10; Isa. 45:23; Matt. 25:34; 2Tim. 2:5; Rev. 14:12; Rev. 3:13; Rev. 3:14; Rev. 3:3-11.
 Page 87; Heb. 13:8; Rev. 1:5; Rev. 3:5; Rev. 3:14; 2Cor. 6:16; Psa. 119:130; Ex. 34:21; Isa. 56:1, 2; Lam. 4:12.
 Page 88; Lam. 5:6; Isa. 1:9; Rev. 12:17; Isa. 1:3; Isa. 5:12; Rev. 3:15; Prov. 11:2; Rom. 8:22; Rev. 12:12; 2Thess. 2:9, 10; Gen. 19:16; Rev. 7:1-3; Heb. 1:14; Gen. 33:14; Rev. 1:13; Rev. 2:1; Deut. 3:28; John 12:35; Deut 20:8; Matt. 26:51-55; 2Sam. 7:1-13; Rev. 3:16; Jer. 3:32-36.
 Page 89; Jer. 15:19; Mark 10:31; Luke 12:47, 48; Hosea 12:8; Rev. 3:17; 1Cor. 4:8; Hosea 12:14; Zech. 3:1-6; Prov. 8:18-21; Rev. 19:8; 2Cor. 5:3; 2Cor. 5:21; 2Cor. 4:4-6; 2Cor. 3:18; Rev. 3:18; Psa. 104:2; Acts 6:15; Num. 14:20, 21.
 Page 90; Mal. 3:18; Matt. 24:24; Col. 3:6; Luke 1:17; Eze. 18:31; Jer. 8:20; Rev. 22;11, 12; Rev. 22:10; Rev. 3:19; John 16:8, 9; Prov. 1;25; John 17:23; Song sol. 5:2; Rev. 3:20; Job 9:10; Rev. 3:21; Rev. 3:22.

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