Earlier text: Origin of the First Seventh-day Baptist Church in AmericaLet Your Light Shine.
By Charles H. Foster
“Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” These words of our Saviour are applicable to the people of God at the present time, and I would that we all might heed them. It is evident that the more light we have on God’s word, the more we shall have to answer for in the day of Judgment. It is really alarming to consider the power that Satan has to cast darkness over the minds of the people of these last days. Can we, dear brethren in Christ, look on with indifference, when God says, “My people are destroyed for lack of knowledge”? Hosea 4:6. Oh! let us arouse to a sense of our duty that we owe to God and our fellow-men. I realize that many of us feel that we are small, and incompetent to do anything for the cause of truth; but that is a deception of Satan. There are none but that God can use in some way for the advancement of his cause if their hearts are right in his sight. Then let us cast an eye inwardly, to our own hearts. It may be we will see plenty of room for a reform there. If so, let us remove our sins as far from us as the east is from the west. We are living in very drowsy times, when the foolish virgins have all gone to sleep, and we need to watch and pray much, lest we, too, become sleepy. Let us keep our faith in lively exercise. The best way to do this is to go to work. Work for Jesus. Work for perishing souls around us. If we love our neighbors as well as ourselves, we will work for their salvation as well as our own. We can pray for them, lend them our papers and tracts, and, last, but not least, the Reformer. My prayer to God is that each individual member of his family on earth may co-operate with God’s family (the angels) in Heaven, in the great work of salvation. God help us to realize the sacredness and importance of the work. As I read accounts of the rise and progress of the cause of truth, by our leaders, and of their present zeal and true Christian piety, it begets within me a desire to bear some humble part in this work. I feel that I have but the one talent, but I do not want to bury that, but improve upon it, and do what good I can, be that much or little. Dear friends, I am determined, by the help of the Lord, to share an inheritance in the earth made new. May God grant that when our Saviour comes to save his remnant people, we may be found with our lamps trimmed and burning, ready to enter in to the marriage supper of the Lamb. CHARLES H. FOSTER. Hannibal, Mo., Dec. 6, 1873. Trust in God.
By H. F. Phelps
“THEY that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever.” Ps. 125:1. Blessed promise! Glorious assurance! How good to trust in God, to rely upon him implicitly! An earthly friend, one whom we can trust, one who will sympathize with us in our trials and in our sorrows—who has not found such a friend of great value? But earthly friends may fail us. They may not feel the depths of our woes; but God can. Yes, he can, and he will; and to trust in such a one, oh! it is more than mortals can realize. The benefits to be derived from trusting in God are many, and we have the assurance that if we do, we shall not be moved. Yes, I say, glorious promise! I long to trust in Him. Let the arm of flesh fail, if by this means I may be enabled to trust fully in God. He has spoken. He speaks only the truth. May I not believe him? He is able to perform. Can I not believe it? He is wise, and knows best what is for my good. May I not believe that all things work for good to those that love God? If I love him, if I love his commandments, why may I not believe? Why may I not trust in him? Lord, help; for without thee I can do nothing. “He will keep the feet of his saints.” “For their rock is not as our rock, even our enemies being judges.” I only make myself worse by remaining where I cannot trust in him. I will come, childlike, and trust him, as I once did my parents. When I do this, then, if he chastise me, I shall know that it is for my good. My weakness is manifest in being far from him; my strength, in getting near; my folly, in my lack of trusting in him; and just so far as I fail in trusting in him, I trust in self. Then I will come to him. I will believe. I will trust. Then, it may be, God can work through me to the good of souls. H. F. PHELPS. Christian Conversation.
By DeWitt Talmage
You take two Christian people of this modern day and place them in the same room. (I suppose these two men may have no worldly subject in common.) What are they talking about? There being no worldly subject common to them they are in great stress for a subject, and after a long pause, Mr. A. remarks: “It is a pleasant evening.” Again there is a long pause. These two men both redeemed by the blood of the Lord Jesus Christ, Heaven above them, hell beneath them, eternity before them, the glorious history of the church of Jesus Christ behind them, certainly after a while they will begin to converse on the subject of religion. A few minutes have passed, and Mr. B. remarks: “Fine autumn we are having.” Again there is profound quiet. Now you suppose that their religious feelings have really been dammed back for a while; the men have been postponing the things of God and eternity, that they may approach the subject with much deliberation, and you wonder what useful thing Mr. B. will say to Mr. A. in conversation. It is the third time, and perhaps it is the last, that these two Christian men will ever meet until they come face to face before the throne of God. They know it. The third attempt is made. Mr. A. says to Mr. B., “Feels like snow.” My opinion is, it must have felt more like ice. Oh! how little real, practical religious conversation there is in this day. I would to God that we might get back to the old-time Christianity when men and women came into associations, and felt, Here I must use all the influence I can for Christ, upon that soul, and get all the good I can. This may be the last time I shall have in this world for interviewing that precious soul. But there are Christian associations where men and women do talk out their religion, and my advice to you, is to seek out all those things, and remember just in proportion as you seek such society, will you be elevated and blessed.—DeWITT TALMAGE, in the Interior. A curious controversy has sprung up between the pope and a newspaper—one of the organs of the Liberal party, published in Rome. The Holy Father, in his speeches, confesses that he reads the newspapers, and keeps the run of what is going on in politics. There has been no intermission during his illness, and as before, the journals have been read to him. The dispute referred to is of this sort—and the simplicity with which it is carried on makes one smile: “Is God on the side of Italy, or on that of the Pope?” Pius IX. insists that God is on his side, or that of the papacy, of which he is the head. The newspaper holds that God is on the side of Italy, and is able to cite a hundred proofs in the history of the past dozen years. The pope has been dropped out of hand, and can make no argument from existing facts. There is only the hypothetical one, founded on the hope that he may be once more taken up. Fair-minded observers of the debate more logically insist that God is on the side of both, so far as each is disposed to be governed by reason, justice, and common sense. For the rest, this recognition by the pope of the “power of the press” is a good sign, and we may live to see the successor of Pius IX., the proprietor of a newspaper, a more efficient agent of usefulness than all the briefs, bulls, and syllabuses, of the Vatican. —Rome Letter. E. O. HAMMOND
By E. O. Hammond
THERE is a very large class of professed Christians who will come up to the close of probation self-deceived. From the language of our Saviour, we conclude that the disappointed, self-deceived ones will out-number those who will be successful in life's battle. While he represents those to be few who find the narrow way, he adds, Many will say unto me in that day, Lord, Lord, have we not done many good deeds in thy name? only to hear the heart-rending reply, “Depart from me; I never knew you.” These facts should stimulate us to self-examination and most earnest searching for truth as for hid treasures. But why this awful deception? Are some thus doomed by fate? “Look unto me, and be ye saved, all the ends of the earth.” Isa. 45:22. Would the God of Heaven thus mock his creatures by extending to them this gracious invitation when he had foreordained their destruction? Says the apostle, “Be not deceived, God is not mocked; whatsoever a man soweth, that shall he also reap.” How plain it is that God has set before us life and death, then placed upon us the responsibility of making our own choice. Some show their lack of wisdom by measuring themselves by their brethren. Others harden their hearts, and despise reproof; and when God condescends to point out their defects, they will not see; while another class, whom we may call fanatics, boast themselves of their love to God and his truth, when, at the same time, they are robbing him, and manifesting their covetousness in their deal with their neighbors. Such have large hope and little conscientiousness, and do not see the exceeding sinfulness of sin. God has given us great light. None need be deceived. If we faithfully heed the warnings and admonitions contained in the word of God, and those given by the Spirit of prophecy, we can thus make our calling and election sure, and finally be gathered with those who have made a covenant with God by sacrifice. The Cause at Battle Creek.
By James White
BATTLE CREEK, having become the center of the operations of our people, that which affects the cause at the heart of the work, affects it more or less everywhere. Hence, the importance that matters should move right at head-quarters. We are happy to report decided improvement in the state of the cause at Battle Creek. We arrived in the city from Colorado, November 10, and left the city, December 18. During this period of thirty-eight days, we labored intensely hard, generally from five in the morning until nine in the evening. We witnessed the steady, distinct advance of the work as we never before saw it at Battle Creek. And we left with faith and hope for the permanency and progress of the cause, such as we have not enjoyed for several years. Things which have greatly injured the cause, and have driven us from the work in discouragement and feebleness, have been more clearly seen, and the strongest union now exists between those who have not been able to see eye to eye. With this improved state of things has come a spirit of prayer, and of faith, and a large degree of the Spirit of God. Not a few who have been bound in uncertainty, and held by the chains of unbelief in darkness, have been set free, and have been able to triumph in the pardoning love of Christ. Thank God that we have shared largely in this good work. As the spirit of grace and supplication has come upon the people of God, we have sometimes been led out in prayer and faith as never before, for freedom, divine guidance, and health and strength to labor in the cause. And it gives us the greatest pleasure to report, that at the close of the thirty-eight days of most intense labor, we are much stronger to endure mental and physical labor than at any point of time during the past three years. There were several remarkable manifestations of divine power during our labors at Battle Creek. To the honor and glory of the Lord’s name, we here mention the case of the daughter of Bro. and sister Smith, a child of about six years. In September last, she was taken very sick with spinal fever. She became much reduced, extremely nervous and helpless, excepting to move her hands. Physicians gave up the case as a hopeless one, deciding that should she live, her condition would be that of helplessness, a burden to herself and to her parents. But our gracious God had better things in store for that afflicted family. It was on a Sabbath afternoon, at the very hour when the crowded congregation in our house of worship were moving, as it were, in a body toward Mount Zion, and Bro. and sister Smith were yielding to the influences of the divine Spirit, that a holy, solemn influence came into the dwelling of Bro. Smith, as if an angel had made his advent to touch the child with healing power. Sister Smith could not leave the bedside of her suffering child to attend the meeting. And she reports that a sudden change came over her feelings, and that it appeared to her that an angel had come into the house, and had shed a holy influence in every part of it. And it was at that moment that the hitherto helpless child drew herself up in a sitting posture, and next rose upon her feet. She rapidly recovered to her usual habits of taking food and sleeping, and now takes the exercise of the most robust children of her age. From the first, we felt that the time had come to expect the gracious work of God in the church at Battle Creek. And repeatedly, we bore testimony before the crowded congregation that our solemn convictions were that the time to favor Zion, so far as these words could apply to our time and our wants were concerned, had come; and that God was ready to reach down his hand to the help of those who had been the most back-slidden and rebellious. There was a great work to be done in many minds and hearts, and it was very encouraging to see that very work steadily and surely progressing. Many came to the light, and experienced freedom, and we hope the good work will move on until the spirit of darkness will not have a single foothold in that large congregation of Sabbath-keeping Adventists. Although General Conference was appointed while we were in Colorado, and letters and telegrams, received a few days before our leaving, urged us to attend, yet the delays of these requests, which led to reflections of past disappointments, led us to decide to go from the Territory, direct to our friends in California, who had urgently invited our immediate return to them to avoid the perils of winter. So, checked and ticketed through to San Francisco, we parted with Mr. and Mrs. Walling at Denver. But while passing over the road to Cheyenne, a station on the main line from Omaha to San Francisco, we were most solemnly impressed. And while alone in the front part of the railroad coach, quietly praying and groaning out our feelings before the Lord, we felt a power turning our mind around, against our determined purpose, toward the General Conference to be holden in a few days at Battle Creek. In our mind we debated the probabilities of another shock of paralysis which would doubtless prove fatal, and decided that we would not count our life too dear to risk all in doing the will of God. And with this consecration, we became very happy before our train reached Cheyenne. It was then midnight, and after a few hours’ sleep at the depot hotel, we laid the matter before Mrs. W., who for the first time seemed willing to risk another journey to the scene of our toils, trials, sicknesses, and sufferings. And in a few hours we were repacked, sister Hall on her way to San Francisco to make ready for us at Santa Rosa in about ten days, as we supposed, and we ticketed and checked for Chicago. At Battle Creek we were greeted heartily, not only by our denominational friends, but by business men and leading citizens. The General Conference moved off with marked harmony, and the religious services were of deepest interest. What we have witnessed of the good work of God the past six weeks we set down as good evidence that the Guiding Hand turned our course at Cheyenne, from the most desirable route to San Francisco, to the General Conference at Battle Creek. We now write from Chicago. We came to this city the evening of the 18th. We remain here to rest and do some writing until Tuesday morning, the 23d, when we design to take the Pacific Express, and arrive, the Lord willing, at Santa Rosa, Monday night, the 29th. To our dear friends in California we wish to say that, as the Lord turned our course and sent us to the General Conference, we have waited upon him for orders to return. And it has been our prayer that we might go to them at the time of his will, with the good hand of our God upon us. As we look back upon the labors of the past few weeks, it is a matter of devout thanksgiving to the great Disposer of events that the cause at Battle Creek is settling upon a firmer basis, and that the minds and hearts of leading men are more firmly united in the great work than ever before. Bro. Smith remains at present at Battle Creek, and Bro. Andrews is expected to go to Europe soon; Bro. Abbey, who had left the Health Institute, not without cause, returns with new consecration and fresh courage to labor in that department; while the General Conference Committee are pressed with cares and labors in the numerous enterprises of our people, such as the location and establishment of our first school, missions to all civilized countries, and publications in French, German, Danish, Swedish, &c. Bro. Haskell, by the grace of God, is making a great success of the tract and missionary work. This system puts a musket into the hands of every soldier. Before this, our people gave themselves up to labor for the things of this world, and trusted the great work of warning the world to about fifty preachers. Now the tract and missionary system makes workers of all our people who have a mind to work. We recommend this systematic labor as the best treatment of that terrible disease, church trials. Satan has plenty of work for idle hands to do. Go to work, brethren, in the tract and missionary cause, and become so far imbued with the spirit of this glorious labor for the Lord as to forget your trials. The tract and missionary system promises to be a mighty engine to move the cause forward. Our school at Battle Creek numbers more than one hundred students. We had the pleasure of spending an hour in the school before we left the city. The school is a good one. The building, though designed for a printing house, is well located, and answers well for school rooms. It is expected that commodious school buildings will be erected before another winter, as our third publishing building, now occupied by the school, will be very much needed as soon as the next autumn. But just where to locate the school is not yet decided. There are several good sites in Battle Creek for which the Committee are willing to pay the present value of such property. But for some time we have been calling in question the policy of setting up so much machinery at Battle Creek. Should plans be carried out relative to a very large school, the enlargement of the Health Institute to accommodate from three to five hundred patients, and the increase of our publishing work, the pressure upon only a few calculating, care-taking men, would be terrible. The General Conference Committee should look well to this matter, and watch the indications of Providence. There are many localities, even in the State of Michigan, as healthy, and as accessible as Battle Creek, and at the same time possessing more natural beauty, where purchases can be made at a very low figure. In all these matters, we trust our worthy Committee will “make haste slowly.” We are more than ever impressed with the importance of immediate action in the establishment of branch publishing houses, both on the Pacific and the Atlantic. The call for our publications is so great, especially for our tracts, that they should be worked from plates. This course would reduce the want of room for type setters, and room to store publications, at least one-half. In the use of plates, we should print only one or two thousand copies at one edition. In setting the type every time, we print from five to twenty thousand to an edition. This course not only calls for room to store, but for capital to invest. At the present time, we have $30,000 worth of our publications ready to ship. Fifteen thousand dollars invested in plates, and small editions of books, would carry along more business than we are now doing. The gospel field is the world. Ours is a vast field. And there is nothing to bind us to the locality of Battle Creek, only that it was the head-quarters of our cause in its infancy. And it may be well to guard against a similar weakness to that which holds some persons from going beyond the narrow limits of the home of their childhood. We need no more printing houses at Battle Creek. In the case of no disaster, the natural earnings of the Association from this time will be equal to all new demands of capital to carry on the business at that point. Ten thousand dollars should be raised to establish a branch office on the Pacific, and as much for one on the Atlantic. The field is the world. And the original commission, “Go ye into all the world and preach the gospel to every creature,” has the same weight and power for the consciences of all true ministers of Christ, and the same fire for their souls that it had nearly nineteen centuries ago for Christ’s first ministers. May the Guiding Hand be with us in all our deliberations and in all our efforts. The Sanctuary of the Bible.
By John Nevins Andrews
A RECENT article in the World’s Crisis headed “Our High Priest,” and designed to show that our views of the sanctuary and of the work of Christ as High Priest therein are false, demands a brief notice. When men are on the side of truth they can afford to be candid. In fact, they cannot be uncandid, for that is to be so far untruthful. But if candor demands that we fairly state the views which we profess to refute, then this article in the Crisis is not candid. All Christians are necessarily interested in the subject of the sanctuary; that is to say, all are concerned in the great work therein accomplished for those who come to God through Christ. But in an especial sense all Adventists are interested in this subject; for the cleansing of the sanctuary at the end of the 2300 days, is one of the great events to which they have looked forward with intense interest. The Seventh-day Adventists believe that they have the Bible doctrine of the sanctuary. They have never yet been able to get the subject before the first-day Adventists to any considerable extent. It is rarely mentioned in their papers, and when it is mentioned it is always in a way to give a false or perverted view of it, or in such manner that the evidence from the Scriptures in its support is suppressed. The word sanctuary occurs in the common version of the Scriptures one hundred and forty-six times. With a very few exceptions, every one of these instances relates to the tabernacle erected by Moses or to the temple built by Solomon, which superseded the tabernacle, but which was only an enlargement and continuation of that temporary building, or to the temple of God in Heaven, which was the great original of the one on earth. These three structures are in an important sense only one; for the tabernacle and the temple were temporary buildings made after the pattern of the heavenly sanctuary, and designed to represent it while the typical system lasted. Ex. 25: 8, 9, 40; 1 Chron. 28: 11-19; Heb. 8: 1-5; 9: 9, 23, 24. The very few instances in which the word sanctuary is used that do not refer to the typical or antitypical tabernacle are generally either instances in which God is compared to a sanctuary (Isa. 8: 14; Eze. 11: 16) or in which the temples of idolatrous worship are called sanctuaries, as the rivals of God’s temple (Isa. 16: 12; Amos 7: 9, 13, margin), even as false deities are called gods, though no one is thereby misled as to the real meaning of the term God. Such being the facts with regard to the word sanctuary, the Seventh-day Adventists believe that there is no chance for successfully controverting the view that the earthly and heavenly temples or tabernacles, the centers of the typical and antitypical worship, or rather the places where the typical and the real atonement is accomplished by the priests of each dispensation, do constitute the sanctuary of the Bible. A multitude of plain testimonies confirm this doctrine. To state the case briefly we may affirm:— - There are two covenants, the first from Mount Sinai, the second from mount Zion. Gal. 4: 24-26.
- These two covenants cover the entire period from Moses to the present time, and thus cover the 2300 days.
- The sanctuary of the first covenant Paul expressly declares to be the tabernacle or temple made by the hands of men. Heb. 9: 1-6.
- The sanctuary of the second or better covenant is also plainly set forth by Paul as the true tabernacle pitched by God himself whereunto our great High Priest is entered. Heb. 8: 1-6.
These two sanctuaries, as we have shown, are really one. The sanctuary of prophecy must be the sanctuary which pertains to God’s covenant with his people. We cannot be mistaken in this. If the 2300 days of Daniel’s prophecy end in the latter part of the new-covenant dispensation, then the sanctuary to be cleansed at the end of that period must be the new-covenant sanctuary. Will any one attempt to deny such a proposition? But how did Daniel himself understand the subject of the sanctuary? The ninth chapter of Daniel is plainly an exposition of the unexplained portions of the eighth chapter. That is to say, Gabriel, being commanded in the vision of chapter eight to explain what was there shown to Daniel, attended to this duty till the prophet, under the view of the destruction of the mighty and holy people, and of the death of the Prince of princes, fainted and was sick. Dan. 8: 24-27. Thereupon, Gabriel desisted for the time, but, in answer to Daniel’s prayer, came again in the manner related in chapter nine, and completed his work, explaining the sanctuary and giving the key to the reckoning of the 2300 days. In this explanation he sets forth the rebuilding of the city of Jerusalem, and the rejection and death of the Messiah, and then predicts the destruction of Jerusalem and the temple by the Romans in these words: “The people of the prince that shall come shall destroy the city and the sanctuary.” Dan. 9: 26. By the sanctuary, beyond all dispute, is here meant the temple. We know from this that in Daniel’s vision the sanctuary of the first covenant is recognized by name as the sanctuary. His prophecy extends forward over the whole new-covenant dispensation. His predicted cleansing of the sanctuary occurs in the very conclusion of that dispensation. Now, does this prediction relate to the cleansing of the sanctuary of the old covenant some 1800 years after that sanctuary and that covenant have ceased to exist? It does not look very consistent; for the prediction that the sanctuary shall be cleansed must pertain to that which is the sanctuary of God’s covenant when that prophecy is to be fulfilled. But in the last days of this dispensation, the sanctuary of the new covenant is the only sanctuary of God, and must be the sanctuary of this prophecy. We are not, however, left to such facts as these. The angel told Daniel just how large a portion of the 2300 days belonged to old Jerusalem. “Seventy weeks [490 days] are determined [literally, cut off] upon thy people, and upon thy holy city.”21 Then the entire vision of 2300 days does not pertain to the earthly sanctuary, but only 490 days of it. Now it is remarkable that this 490 days ends in close proximity to the point where the typical system gave place to the good things to come, and where the earthly sanctuary gave place to the heavenly. And it is also remarkable that at this very point the angel introduces the heavenly sanctuary. For in naming the closing events of the seventy weeks, he specifies the anointing of the most holy. This is literally the holy of holies. The typical system prescribed that before the service in the earthly sanctuary commenced, the entire building should be anointed by Moses. Ex. 40: 9; Lev. 8: 10. Now this anointing predicted at the end of the typical system cannot relate to the earthly sanctuary, which Christ said was left desolate (Matt. 23: 38), but must relate to the antitype, even to the heavenly sanctuary. So that the first 490 days of Daniel’s vision pertains to the earthly sanctuary, and as that period expires, the heavenly sanctuary is introduced, and the remainder of the vision pertains to the new covenant and relates to the sanctuary of that covenant. The cleansing of the sanctuary in the typical system was a well-understood work of the Levitical priesthood, at the conclusion of the yearly round of service, by which all the sins that had been borne into the sanctuary by the act of the priests in making atonement for sin were removed therefrom and placed on the head of the scapegoat. Lev. 16. Now, it is a fact of deep interest that Paul asserts the cleansing of the heavenly sanctuary for the same reason that the earthly sanctuary was cleansed. It is also very remarkable that the Greek word used by the Septuagint in its version of Dan. 8: 14, for “cleansed” is the same one used by Paul for the cleansing of the heavenly sanctuary in Heb. 9: 23. So that the act in each case may be fairly considered identical. These facts cannot be denied; why, then, should they be despised? The cleansing of the sanctuary predicted in Daniel is to take place in the closing part of the gospel dispensation. But the sanctuary of this dispensation is in Heaven. Moreover, the sanctuary of the new covenant is to be cleansed for the same reason that the sanctuary of the first covenant was cleansed. This cleansing takes place of necessity as our High Priest closes up his work, so that the heavenly sanctuary is cleansed at the very time that this takes place with the sanctuary of Daniel. But Daniel’s prediction that the sanctuary shall be cleansed must meet its fulfillment in the cleansing of the sanctuary described by Paul; for the two statements relate to the same time, and the sanctuary of St. Paul is the new-covenant sanctuary, and the only sanctuary in existence at the end of the 2300 days. Vague ideas of the temple of God constitute the best objections to the work in the heavenly sanctuary above set forth. Many suppose that there is no temple in Heaven; others assert that, though there is a temple, it can have only one apartment. But the Bible is very explicit in its statements that there is a temple of God in Heaven, and that the earthly sanctuary, with its two holy places, was a pattern of the heavenly. Ex. 25; Heb. 8 and 9; Rev. 11: 19; 16: 17. The Saviour at his ascension entered the presence of God, and sat down at his right hand. The glory of God was manifested in both apartments of the earthly sanctuary; for it was not only revealed between the cherubim, but also at the door of the first apartment. Ex. 29: 42. The Saviour at his ascension is certainly represented in the first apartment of the heavenly sanctuary. John saw the throne of God, and Jesus near to that throne. Before the throne he saw seven lamps of fire which he was told were the seven spirits of God. Rev. 4 and 5. And when the Lamb had opened the book with seven seals, John saw an angel come and stand at the golden altar before the throne, having in his hand the golden censer. Rev. 8: 3, 4. Now the seven lamps and the golden altar were both in the first apartment. Ex. 25: 31-40; 26: 35; 40: 2-5. But at the sounding of the seventh angel, the temple of God is opened in Heaven and the ark of his testament is seen. Rev. 11: 19. That is to say, the second apartment of that temple is opened, for it is in that apartment that the ark of God’s testament was kept. Lev. 16. At the same time it is said that the time of the dead is come that they should be judged. Rev. 11: 18. This must pertain to the investigative judgment, which precedes the resurrection of the just. Luke 20: 35. In this part of the judgment the Father sits as Judge, and the Son here closes up his priesthood and receives his kingdom. It is announced by the proclamation of Rev. 14: 6, 7, that the hour of God’s judgment is come. It is marked by the ending of the prophetic periods. This judgment scene takes place within the second apartment by the ark of God. Rev. 11: 18, 19. The scene is described in Dan. 7: 9-14, where the Ancient of Days sits in judgment, and the Son of man approaches his throne and closes his priestly work by being crowned King of kings. Here is the place for the blotting out of sins as each case is examined before God; and this blotting out of sins is the grand idea of cleansing the sanctuary of God. Now Christ does not approach the Father in the manner described in Dan. 7: 13, 14, at his ascension, for the Father did not then sit in judgment; nor does he thus approach him in coming to our earth at the second advent, for the Father is not here on earth when the Son descends; and, moreover, the Son comes to our earth as King (Matt. 25: 31; Luke 19: 12, 15), and it is at this tribunal that he receives his kingdom and glory. There is but one consistent view that can be taken of this judgment scene in Dan. 7 at which Christ is crowned, and that is, that it is the work of investigative judgment in the second apartment of the heavenly sanctuary. The Crisis refers to this prophecy of Dan. 7: 9-14, as proving that we do not believe that Christ entered his Father’s presence till the end of the 2300 days in 1844, because we say that it was not fulfilled till then. Now, we might fairly retort by asking the Crisis whether it holds that God the Father did thus sit in judgment at Christ’s ascension? Of course it does not. Then it actually has the same difficulty to solve that it so unfairly urges against our views; for it will be obliged to place the fulfillment of Dan. 7: 13, 14, as late as we have it. We believe the scene transpires within the second veil; but we also believe that Christ had entered the Father’s presence when he ministered in that apartment in which was seen the seven lamps and the altar of incense. The Crisis quotes Paul with reference to Christ’s entrance within the veil. Heb. 6: 19, 20. From this, it argues that Christ at his ascension entered within the only veil which pertains to the sanctuary, and, of course, entered into the presence of God. But Paul recognizes two veils in Heb. 9: 3. That Christ while ministering in the first apartment was actually in the presence of Him who sat upon the throne, we firmly believe. The editor of the Crisis, in treating the subject as though we deny that Christ entered his Father’s presence at his ascension, does what he ought to know better than to do. Christ’s entrance into Heaven does not imply necessarily his entrance into the second apartment of the temple. The expression, “holiest of all,” in Heb. 9: 8, and “holiest” in Heb. 10: 19, are in the original “holy places,” in the plural. The editor of the Crisis speaks sneeringly of this subject. Yet he will find his Bible full of it. We respectfully ask him, before writing further upon this subject, to procure one of the sanctuary works published at this Office, and give it a candid perusal. If he will do so, he will not again treat this subject as he has in the article under consideration. Nor will he think it unreasonable that we so strongly urge that a knowledge of this subject is of the highest importance to those who would understand and work the work of God. We do not say others who do not understand this subject cannot receive God’s blessing, but we do say that those who are workers with Christ need to understand the sanctuary of the Bible. Unmistakable Indications.
By Uriah Smith
Those who are best acquainted with the condition and prospects of the cause of present truth, never felt a more lively and heart-cheering confidence in the progress and triumph of the work, than at the present time. The message which we are laboring to promulgate is pointed out in many places on the prophetic page. Inspiration has plainly declared that this work will be done. And that word cannot fail. “Heaven and earth shall pass away,” said Christ, “but my words shall not pass away.” And the evidences of the progress of the work to the present time, and the indications of its rapid growth in the future, are most cheering. They are as encouraging omens as would be the most startling fulfillments of prophecy in the physical world. Should some remarkable sign appear in heaven above or the earth beneath, some unusual occurrence, which, as the accomplishment of a plain prediction, should arrest the attention of the nation, and fill the minds of the people with amazement, it would be to many a spring of new life, filling them with fresh hope and courage. No less significant are new evidences of the stability and increase of a work which the word of God has declared shall be accomplished in the last days, to be immediately succeeded by the complete triumph and everlasting reward of the people of God. And what are some of these indications? 1. A new and larger power press is in operation in the office of publication. 2. In addition to the Danish Advent Tidende, which has been for some time issued, a Swedish monthly Advent journal is to be immediately published. 3. Like works are in contemplation for the French and German people of our own and foreign countries. 4. The True Missionary, designed to quicken, and aid in, the missionary enterprise, the present great auxiliary of the work, is to be published immediately. 5. There is no embarrassment to the cause for lack of means. 6. Funds are freely pledged to meet the long-felt want of a school for the scientific and theological training of those who feel like moving out to do something in this work; and there is reason to believe that many minds in all parts of the land are inclined in this direction. 7. And perhaps more than all, the hearts of those upon whom the burden of the cause has been especially laid, are encouraged, and they feel of good cheer; and there is union of spirit among those who should stand together, such as never has before existed. All these things mean something. They mean strength and prosperity. They mean progress and final triumph. This message is to go before many nations, tongues, and kings, and that speedily. What has been done, is but the preparatory work, the furnishing of a strong foundation, the marshaling of the agencies, the disciplining of the forces, the laying of a broad basis of experience, which shall serve as a reference and a guide in all future contingencies. And of this preparatory work, what more need we? It is our conviction that it is about accomplished; and that the time has come for a forward movement which shall strike with dismay the hearts of all those who would be glad to see the friends of the truth scatter, and the work perish. Then let the hands that hang down be lifted up, and the feeble knees be strengthened, and every heart be brave.