point to the work in the heavenly sanctuary were not understood.
In fact, no one had any definite idea of the tabernacle of God in
Heaven. We now see that the two holies of the typical sanctuary,
made by the direction of the Lord to Moses, with their two distinct
ministrations--the daily and the yearly services,--were, in the
language of Paul to the Hebrews, “patterns of things in the Heavens,”
“figures of the true,” chapter ix. He also says of the work of the
Jewish priests in chapter viii, “Who serve unto the example and shadow
of heavenly things.” His words mean simply this: In Heaven there is a
sanctuary where Christ ministers, and that sanctuary has two holies,
and two distinct ministrations, as truly as the earthly sanctuary
had. If his words do not mean this, they have no meaning at all. How
natural, then, the conclusion, that as the Jewish priests ministered
daily in connection with the holy place of the sanctuary, and on the
tenth day of the seventh month, at the close of their yearly round of
service, the high priest entered the most holy place to make atonement
for the cleansing of the sanctuary, so Christ ministered in connection
with the holy place of the heavenly sanctuary from the time of his
ascension to the ending of the 2300 days of Dan. viii, in 1844, when
on the tenth day of the seventh month of that year he entered the most
holy place of the heavenly tabernacle to make a special atonement for
the blotting out of the sins of his people, or, which is the same
thing, for the cleansing of the sanctuary. “Unto two thousand three
hundred days,” said the angel to the prophet, “then shall the sanctuary
be cleansed.”
The typical sanctuary was cleansed from the sins of the people with
the offering of blood. The nature of the cleansing of the heavenly
sanctuary may be learned from the type. By virtue of his own blood,
Christ entered the most holy to make a special atonement for the
cleansing of the heavenly tabernacle. For clear and full expositions
of the sanctuary and the nature of its cleansing, see works upon the
subject by J. N. Andrews and U. Smith, for sale at the Review Office,
Battle Creek, Mich.
With this view of the heavenly sanctuary before the reader, he can see
the defect in the seventh-month theory. It now appears evident that
the conclusion that Christ would come out of Heaven on that day is
not justified by the premises in the case. But if Christ’s ministry
in the heavenly sanctuary was to last but one year, on the last day
of which he would make an atonement for the cleansing of the heavenly
tabernacle, according to the type, then the conclusion that he would on
that day come out and bless his waiting people, would be irresistible.
But let it be remembered that “the law having a shadow of good things
to come,” was “not the very image of the things.” In the shadow, the
round of service, first in the holy place for the entire year, save
one day, and second, in the most holy place on the last day of that
year, was repeated each successive year. But not so in the ministry
of Christ. He entered the holy place of that heavenly sanctuary at
his ascension once for all. There he ministered till the time for the
cleansing of the sanctuary at the close of the 2300 days in the autumn
of 1844. To accomplish this work, he then entered the most holy place
once for all. Christ suffered upon the cross--not often--but once for
all. He entered upon his work in the holy place once for all. And he
cleanses the heavenly sanctuary for the sins of his people once for
all. His ministry in the holy, from his ascension in the spring of A.
D. 31 to the autumn of 1844, was eighteen hundred and thirteen years
and six months. The period of his ministry in the most holy can no more
be defined before its close, than the time of his ministry in the holy
could be defined before it terminated. Therefore, however much the
tenth-day atonement for the cleansing of the typical sanctuary proved
that our great High Priest would enter the most holy of the heavenly
tabernacle on the tenth day of the seventh month, it proved nothing to
the point that he would on that day come out of the most holy place.
But just what was accomplished on the tenth day of the seventh month
became a matter of discussion. Some took the rash position that the
movement had not been directed by the providence of God. They cast away
their confidence in that work, not having sufficient faith and patience
to “wait” and “watch,” until it should be explained by the light of the
sanctuary and the three messages of Rev. xiv, and they drew back, to
say the least, toward perdition.
Others trembled for this fearful step, and felt the deepest solicitude
for the welfare of the flock, and exhorted the brethren to patiently
wait and watch for the coming of the Lord, in full faith that God had
been in the work. Among these was William Miller. In a letter published
in the _Advent Herald_ for Dec. 11, 1844, he says:
“DEAR BRO. HIMES: Be patient, establish your heart, for the coming of
the Lord draweth nigh. For ye have need of patience, that after ye have
done the will of God, ye might receive the promise. For yet a little
while and he that shall come will come, and will not tarry.”
The following is from the cheering pen of Eld. F. G. Brown, who was
not only a man of ability, but one who drank deeply at the fountain
of advent experience. He saw and felt the danger of drawing back, and
wrote the following letter to encourage his brethren to hold fast and
believe to the saving of the soul. It was written Nov. 11, 1844, and
published in the _Advent Herald_.
“DEAR BRETHREN AND SISTERS: The great God has dealt wonderfully with
us. When we were in a state of alarming blindness in relation to the
coming of the great and terrible day of the Lord, he saw fit to awaken
us from our death-like slumbers, to a knowledge of these things. How
little of our own or man’s agency was employed in this work, you know.
Our prejudices, education, tastes, both intellectual and moral, were
all opposed to the doctrine of the Lord’s coming. We know that it was
the Almighty’s arm that disposed us to receive this grace. The Holy
Ghost wrought it in our inmost souls, yea, incorporated it into our
very being, so that it is now a part of us, and no man can take it from
us. It is our hope, our joy, our all. The Bible reads it, every page is
full of the Lord’s immediate coming, and much from without strengthens
us in the belief that the Judge standeth at the door! At present
everything tries us. Well, we have heretofore had almost uninterrupted
peace and exceeding great joy. True, we have had some trials formerly,
but what were they in comparison with the glory to be revealed? We
are permitted to live in the days of the Son of man, which Jesus spake
of as a desirable day. How special the honor! How unspeakable the
privilege!
“And shall we be so selfish as not to be willing to endure a little
trial for such a day, when all our worthy and honored predecessors have
so patiently submitted to the toils and sufferings incident to their
pilgrimage and to their times? Let it never be! We know that God has
been with us. Perhaps never before this has he for a moment seemed
to depart from us. Shall we now begin like the children of Israel to
doubt, and to fear, and repine, after he has so frequently and signally
shown us his hand in effecting for us one deliverance after another?
Has God blessed us with sanctification, and salvation, and glory, now
to rebuke and destroy us? The thought is almost blasphemous. Away with
it! Have we been so long with our Lord and yet not know him? Have we
read our Bibles in vain? Have we forgotten the record of his wonderful
dealings unto his people in all past ages? Let us pause, and wait, and
read, and pray, before we act rashly or pronounce a hasty judgment
upon the ways and works of God. If we are in darkness, and see not as
clearly as heretofore, let us not be impatient. We shall have light
just as soon as God sees it will be for our good. Mark it, dearly
beloved, our great Joshua will surely bring us unto the goodly land. I
have no kind of fears of it, and I will not desert him before he does
me.
“He is doing the work just right. Glory to his name! Remember, you have
been sailing a long, long voyage, and you began to think yourselves
pretty skillful sailors until you approached the home coast, when the
Pilot coming on board, you had to relinquish the charge to him, and oh!
how hard it is to commit all your precious cargo and your noble vessel
into his hands. You fear, you tremble, lest the gallant ship should
become a wreck, and the dearly-bought freight be emptied into the
ocean! But don’t fear. Throw off the master, and like a good, social,
relieved officer, go and take your place with the humble, yet sturdy
crew, and talk over home scenes and endearments. Cheer up, ‘all’s well.’
“You have finished your work, and now be patient, and you shall have
the reward.
“It was necessary that our ‘faith’ and ‘patience’ should be tried
before our work could be completed. We closed up our work with the
world some time ago. This is my conviction. And now God has given us a
little season of self-preparation, to prove us before the world. Who
now will abide the test? Who is resolved to see the end of his faith,
live or die? Who will go to Heaven if he has to go alone? Who will
fight the battle through, though the armor-bearers faint, and fear, and
fail? Who will keep his eye alone on the floating flag of his King,
and, if need be, sacrifice his last drop of blood for it? Such only are
worthy to be crowned, and such only will reap the glorious laurels.
“We must be in speaking distance of port. God’s recent work for us
proves it. We needed just such a work if Christ is coming forthwith. I
bless God for such glorious manifestations of himself to his people.
Don’t dishonor him, questioning whether it might not have been the work
of man, for he will vindicate that, and his word, too, very shortly, is
my solemn belief. Do not be allured by the baits that may be flung out
to draw you back from your confidence in God. The world and the nominal
church know nothing at all of your hope. They cannot be made to
understand us. Let them alone. You have buried your name and reputation
once, and now do not go to digging it up again, when all manner of evil
is spoken of you, falsely, for Christ’s sake. Pray for your enemies.
Do look straight ahead, lest your minds again become occupied with
earth--its business, cares, labors, pleasures, friends. The Bible, the
Bible, is the best teacher now. Prayer, prayer, is the best helper. The
next signal we have will be the final one. Oh! shall any of us be found
with our lamps going out when the Master comes? Oh! how impressive the
Saviour’s repeated admonition, _Watch, watch, watch_.”
Many concluded that great changes took place on the tenth day of the
seventh month, closely connected with the final destiny of men, but as
yet there was no well-defined position as to what did take place.
Joseph Marsh, editor of the _Voice of Truth_, Nov. 7, 1844, says:
“We did believe that he would come at that time; and now, though we
sorrow on account of our disappointment, yet we rejoice that we have
acted according to our faith. We have had, and still have, a conscience
void of offense in this matter, toward God and man. God has blessed us
abundantly, and we have not a doubt but that all will soon be made to
work together for the good of his dear people, and his glory.
“We cheerfully admit that we have been mistaken in the nature of the
event we expected would occur on the tenth day of the seventh month;
but we cannot yet admit that our great High Priest did not on that very
day accomplish all that the type would justify us to expect. We now
believe he did.”
Where are we in the fulfillment of prophecy? soon became a matter of
most interesting inquiry. Some yielded to the clamors of the church
and world, who called for confessions that they had been mistaken at
least in the time, and among this number were several able ministers.
Their fearful course greatly increased the anxiety to understand the
real position. The hour was a most trying one. There seemed to be a
strong inclination with many to draw back, which ripened in them into a
general stampede in the direction of Egypt. Finally, not a few settled,
with more or less clearness, upon a position embracing the following
points:
1. That the parable of the ten virgins represented the great Advent
movement, each specification illustrating a corresponding event
connected with Second-Advent history.
2. That, in answer to the inquiry, Where are we? the point of time
was reached, when the words of our Lord following the parable were
applicable, “Watch, therefore, for ye know neither the day nor the hour
wherein the Son of man cometh.” Matt. xxv, 13.
3. That the time had come to liken, or to compare, the experience of
those who were looking for the kingdom, here called the kingdom of
Heaven, with an eastern marriage, and that in order to do this, both
must be matters of history, showing that each specification in the
parable was already fulfilled.
4. That the time when to compare Second-Advent experience with the
events in the marriage was definitely pointed out by our Lord when he
says, “_Then_ shall the kingdom of Heaven be likened unto ten virgins.”
When? He had just closed a description of two kinds of servants in
chapter xxiv, one servant giving meat to his master’s household in due
season, the other smiting this good and faithful servant, and in his
heart saying, “My Lord delayeth his coming.” Just then may the events
connected with Advent history be compared with the specifications of
the parable. These two servants had been engaged in the same work. But
by some means one begins to say in his heart, My Lord delayeth his
coming, and smites his fellow. No one who wished to see, could fail to
see a clear fulfillment of this illustration in the labors and general
course of Advent ministers soon after the passing of the time. All came
up to that time apparently a band of brothers. The time passed. Some
became impatient and cast away their confidence in the work, confessed
to a scoffing church and world, and because others would not confess as
they had done, that a human or satanic influence had controlled them,
they were ready to smite those who were strengthening the Master’s
household with the bread of Heaven.
The spiritual food for that time was by no means that teaching which
would let them down from the position they had taken, and send them
weeping and mourning back to Egypt. But meat in due season was those
expositions of God’s word which showed his hand in the movement, and
such cheering testimonies as are quoted in the foregoing pages in
vindication of the Advent movement. How humiliating and painful the
fact that Satan is permitted to bring the spiritual warfare within the
Second-Advent ranks.
5. That in the sense of the parable the Bridegroom had come. Come
where? Answer, To the marriage. Was the marriage of the Lamb to take
place in this world at the second appearing of Christ? The Bridegroom
had not come. But if the marriage of the Lamb was to take place in
Heaven, the position might be correct. And right here the charge of our
Lord to the waiting ones comes in with peculiar force: “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.”
Luke xii, 35, 36. If our Lord at his second appearing returns from the
wedding, then the marriage of the Lamb must take place in Heaven prior
to his return. Therefore, the coming of the bridegroom in the parable
illustrated some change in the position and work of our great High
Priest in Heaven in reference to the marriage of the Lamb.
In a letter to the _Voice of Truth_ for Feb. 19, 1845, William Miller
says:
“I presume, Bro. Marsh, you have seen Brn. Hale and Turner’s _Advent
Mirror_, printed in Boston, Jan., 1845, concerning the marriage, in the
parable of the virgins. I do believe in the main they are right--that
cannot be the personal coming of Christ. Why, say you? Read Luke xii,
36: ‘And ye yourselves like unto men that wait for their Lord, when he
shall return from the wedding, that when he cometh and knocketh, they
may open to him immediately.’ You see his coming, for which we look, is
after the wedding.
“Has Christ come in the sense spoken of, Matt. xxv, 10? I think he has.
“I know many of my brethren whom I highly esteem, will, and do,
disagree with me on this matter. I would advise them not to have any
hardness. Remember what James says, v, 9: ‘Grudge not one against
another, brethren, lest ye be condemned: behold the Judge standeth
before the door.’ It would seem that in this very time when we have
need of patience, the apostle, by the inspiration of the divine
Spirit, foresaw that there would be danger of grudging, or grieving
one another, and warns us not to do it, lest ye be condemned: for ‘the
Judge standeth before the door!’
“Let the dear brethren see to it, that we give meat in due season. Let
no one say in his heart, My Lord delayeth his coming, and begin to
beat and bruise, and grudge against his fellow-servant. He that seeks
to save his life now by conformity to the world, or worldly men, will
lose it; and he that loses his life now for the truth’s sake, will find
eternal life.”
6. That the established view, that in the marriage of the Lamb the
church is the bride of Christ, was among the errors of past times. By
investigation it was clearly seen that there were two things which the
Scriptures of the Old and New Testaments illustrate by marriage. First,
the union of God’s people in all past ages, as well as at the present
time, with their Lord. Second, Christ’s reception of the throne of
David, which is in the New Jerusalem. But union of believers with their
Lord has existed since the days of Adam, and cannot be regarded as the
marriage of the Lamb. It is supposed that Isaiah [liv, 5,] speaks of
the church when he says, “Thy Maker is thine husband;” but Paul, in
Gal. iv, applies this prophecy to the New Jerusalem.
Says John, speaking of Christ, “He that hath the bride is the
bridegroom.” John iii, 29. That Christ is here represented in his
relation to his followers by a bridegroom, and his followers by a
bride, is true; but that he and they are here called the bridegroom and
bride, is not true. No one believes that the event called the marriage
of the Lamb took place eighteen hundred years since.
Paul, in writing to the church, 2 Cor. xi, 2, says, “I have espoused
you to one husband, that I may present you a chaste virgin to Christ.”
But does this prove that the marriage of the Lamb took place in
Corinth? Or, did Paul only wish to represent by marriage, the union
which he had effected, through the gospel, between Christ and the
church at Corinth?
He also says, Eph. v, 23, “For the husband is the head of the wife,
even as Christ is the head of the church.” But please turn and
read from verse 22, and it will be seen that Paul’s subject is the
relation and duty of man and wife to each other. This is illustrated
and enforced by the relation of Christ and the church. Those who
suppose that Paul is here defining who the Lamb’s wife is, are greatly
mistaken. That is not his subject. He commences, “Wives, submit
yourselves unto your own husbands.” Verse 22. “Husbands, love your
wives.” Verse 25. It is, indeed, an excellent subject, but has nothing
to do in determining what the bride is.
The marriage of the Lamb does not cover the entire period of probation,
in which believers are united to their Lord, from Adam to the close of
probation. It is one event, to take place at one point of time, and
that is just prior to the resurrection of the just.
Then what is the bride in the marriage of the Lamb? Said the angel to
John, “Come hither, I will show thee the bride, the Lamb’s wife.” Rev.
xxi, 9. Did the angel show John the church? Let John testify. “And he
carried me away in the Spirit to a great and high mountain, and showed
me that great city, the holy Jerusalem, descending out of Heaven from
God.” Verse 10.
The New Jerusalem is also represented as the mother. “But Jerusalem
which is above is free, which is the mother of us all.” Gal. iv, 26.
Christ is represented (Isa. ix, 6,) as the “everlasting Father” of his
people; the New Jerusalem, the mother, and the subjects of the first
resurrection, the children. And, beyond all doubt, the resurrection
of the just is represented by birth. How appropriate, then, is the
view that the marriage of the Lamb takes place in Heaven before the
Lord comes, and before the children of the great family of Heaven are
brought forth at the resurrection of the just.
Let those who are disposed to cling to the old view that the church is
the bride, and that the marriage is after Christ comes, and the saints
are caught up to Heaven, answer the following questions:
1. Who are illustrated by the man found at the marriage, Matt. xxii,
not having on the wedding garment?
2. Will any be caught up by mistake, to be bound hand and foot, and be
cast down to the earth again?
3. If the church is the wife, who are they that are called to the
marriage as guests?
4. Jerusalem above is the mother of the children of promise; but if the
church is the Lamb’s wife, who are the children?
5. That the door was shut. The clear light from the heavenly sanctuary
that a door, or ministration, was opened at the close of the 2300
days, while another was closed at that time, had not yet been seen.
And in the absence of light in reference to the shut and open door of
the heavenly sanctuary, the reader can hardly see how those who held
fast their Advent experience, as illustrated by the parable of the
ten virgins, could fail to come to the conclusion that probation for
sinners had closed.
But light on the subject soon came, and then it was seen that although
Christ closed one ministration at the termination of the 2300 days,
he had opened another in the most holy place, and still presented his
blood before the Father for sinners. As the high priest, in the type,
on the tenth day of the seventh month, entered the most holy place,
and offered blood for the sins of the people, before the ark of the
testament and the mercy-seat, so Christ, at the close of the 2300 days,
came before the ark of God and the mercy-seat to plead his blood in
behalf of sinners. Mark this: The great Redeemer then approached the
mercy-seat in behalf of sinners. Was the door of mercy closed? This is
an unscriptural expression, but, if I may be allowed to use it, may I
not say that in the fullest sense of the expression the door of mercy
was opened on the tenth day of the seventh month, 1844?
Beside the ark of God containing the ten precepts of his holy law,
over which was the mercy-seat, did the trusting ones now behold their
merciful High Priest. They had stood in harmony with the whole Advent
host at the passing of the time, then represented as “the church in
Philadelphia;” meaning brotherly love. And with what inexpressible
sweetness did the following words addressed to that church come home
to their stricken hearts: “These things saith he that is holy, he that
is true, he that hath the key of David, he that openeth, and no man
shutteth; and shutteth, and no man openeth. I know thy works. Behold, I
have set before thee an open door, and no man can shut it.” Rev. iii,
7, 8.
Adventists were agreed that the seven churches of Rev. ii and iii,
symbolized seven states of the Christian church, covering the entire
period from the first advent of Christ to his second appearing, and
that the sixth state addressed represented those who with one united
voice proclaimed the coming of Jesus, in the autumn of 1844. This
church was about to enter upon a period of great trial. And they were
to find relief from it, so far as ascertaining their true position is
concerned, by light from the heavenly sanctuary. After the light should
come, then would also come the battle upon the shut and open door. Here
was seen the connecting link between the work of God in the past Advent
movement, present duty to keep the commandments of God, and the future
glory and reward. And as these views were taught in vindication of the
Advent movement, in connection with the claims of the Sabbath of the
fourth commandment, these men, especially those who had given up their
Advent experience, felt called upon to oppose. And their opposition, as
a general thing, was most violent, bitter, and wicked.