advent

Bible Study Guides – The Final Warning, Part 11

by

June 26, 2005 – July 2, 2005

Memory Verse

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you.” Acts 3:19, 20.

Suggested Reading: The Great Controversy, 563–581.

1 How will faithful Sabbath keepers be treated during the final warning? 11 Timothy 3:12.

note: “As the defenders of truth refuse to honor the Sunday-sabbath, some of them will be thrust into prison, some will be exiled, some will be treated as slaves. To human wisdom all this now seems impossible; but as the restraining Spirit of God shall be withdrawn from men, and they shall be under the control of Satan, who hates the divine precepts, there will be strange developments.” The Great Controversy, 608.

“She [Rome] is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” Ibid., 581.

2 When the final warning approaches, what will a large class do who have professed faith in the third angel’s message? For New Testament type, see 1 John 2:18, 19.

note: “As the storm approaches, a large class who have professed faith in the third angel’s message, but have not been sanctified through obedience to the truth, abandon their position and join the ranks of the opposition.” The Great Controversy, 608.

3 What is the test that is brought that causes this large apostasy of once faithful advent believers? Revelation 14:7, 9–11.

note: “By uniting with the world and partaking of its spirit, they have come to view matters in nearly the same light; and when the test is brought, they are prepared to choose the easy, popular side.” The Great Controversy, 608.

“The Sabbath will be the great test of loyalty, for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not. While the observance of the false sabbath in compliance with the law of the state, contrary to the fourth commandment, will be an avowal of allegiance to a power that is in opposition to God, the keeping of the true Sabbath, in obedience to God’s law, is an evidence of loyalty to the Creator. While one class, by accepting the sign of submission to earthly powers, receive the mark of the beast, the other choosing the token of allegiance to divine authority, receive the seal of God.” Ibid., 605.

4 During the final warning, who become the worst enemies of the faithful Adventist Sabbath keepers? Matthew 24:9–11; Luke 21:12–17; 1 John 2:18, 19.

note: “Men of talent and pleasing address, who once rejoiced in the truth, employ their powers to deceive and mislead souls. They become the most bitter enemies of their former brethren. When Sabbathkeepers are brought before the courts to answer for their faith, these apostates are the most efficient agents of Satan to misrepresent and accuse them, and by false reports and insinuations to stir up the rulers against them.” The Great Controversy, 608.

5 What kind of storm will the Lord’s servants face during the final warning? Isaiah 51:7; Jeremiah 15:15; Luke 11:53, 54; 1 Thessalonians 2:2; Revelation 13:15–17.

note: “In this time of persecution the faith of the Lord’s servants will be tried. They have faithfully given the warning, looking to God and to His word alone. God’s Spirit, moving upon their hearts, has constrained them to speak. Stimulated with holy zeal, and with the divine impulse strong upon them, they entered upon the performance of their duties without coldly calculating the consequences of speaking to the people the word which the Lord had given them. They have not consulted their temporal interests, nor sought to preserve their reputation or their lives. Yet when the storm of opposition and reproach bursts upon them, some, overwhelmed with consternation, will be ready to exclaim: ‘Had we foreseen the consequences of our words, we would have held our peace.’ ” The Great Controversy, 608, 609.

6 What does the Lord give for the emergency during the final warning? Isaiah 30:20, 21; Matthew 10:18–20; Luke 21:14–19.

note: “Different periods in the history of the church have each been marked by the development of some special truth, adapted to the necessities of God’s people at that time. Every new truth has made its way against hatred and opposition; those who were blessed with its light were tempted and tried. The Lord gives a special truth for the people in an emergency. Who dare refuse to publish it?” The Great Controversy, 609.

7 What is required of Christ’s ambassadors during the final warning? Revelation 14:6–12; 18:1, 2, 4.

note: “He commands His servants to present the last invitation of mercy to the world. They cannot remain silent, except at the peril of their souls. Christ’s ambassadors have nothing to do with consequences. They must perform their duty and leave results with God.” The Great Controversy, 609, 610.

“Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’ ” Testimonies, vol. 5, 209.

8 What principle will exist as long as Satan is around and Christianity has vital power? Matthew 5:10–12.

note: “Persecution in its varied forms is the development of a principle which will exist as long as Satan exists and Christianity has vital power. No man can serve God without enlisting against himself the opposition of the hosts of darkness. Evil angels will assail him, alarmed that his influence is taking the prey from their hands. Evil men, rebuked by his example, will unite with them in seeking to separate him from God by alluring temptations. When these do not succeed, then a compelling power is employed to force the conscience.” The Great Controversy, 610.

9 How long will the restraining influence of the Holy Spirit be felt by rulers and people? Genesis 6:3; Amos 8:11, 12; Revelation 22:11.

note: “But so long as Jesus remains man’s intercessor in the sanctuary above, the restraining influence of the Holy Spirit is felt by rulers and people. It still controls to some extent the laws of the land. Were it not for these laws, the condition of the world would be much worse than it now is. While many of our rulers are active agents of Satan, God also has His agents among the leading men of the nation. The enemy moves upon his servants to propose measures that would greatly impede the work of God; but statesmen who fear the Lord are influenced by holy angels to oppose such propositions with unanswerable arguments.” The Great Controversy, 610.

10 What mighty movement will take place during the final warning of the third angel? Hosea 6:3; Joel 2:23, 28, 29; Acts 2:17, 21; 3:19, 20; Revelation 18:1–4.

note: “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

11 How far-reaching will be the message of the final warning? Matthew 24:14; Revelation 14:6.

note: “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 612.

“It is God’s purpose that the truth for this time shall be made known to every kindred and nation and tongue and people.” Testimonies, vol. 9, 24.

12 What great blessing will result from the power of the final warning? For New Testament type, see Acts 2:41; 11:21, 14.

note: “Now the rays of light penetrate everywhere, the truth is seen in its clearness, and the honest children of God sever the bands which have held them. Family connections, church relations, are powerless to stay them now. Truth is more precious than all besides. Notwithstanding the agencies combined against the truth, a large number take their stand upon the Lord’s side.” The Great Controversy, 612.

 

Seventh Day Adventist Roots, part 7

by

Joseph Bates, the next personality in our list of four prominent men to associate with the Millerite movement, was born in 1792, in Fairhaven, Massachusetts. His parents were members of the Congregational Church. His father had been a captain in the Revolutionary War. At the age of fifteen, Bates took to the sea, sailing for Europe as cabin boy. He had many thrilling experiences while at sea, including surviving a collision with an iceberg; being commandeered as a gunner on the HMS Rodney, serving on blockade duty in the war between England and France; spending two and a half years as a prisoner of war and finally returning home after a six year absence. Bates married Prudence Nye, in 1818, and continued his work on ocean going vessels, rising to the rank of captain.

On his first trip as captain, he forbade anyone to drink “ardent spirits” aboard ship. On the next trip he determined to stop drinking, and later gave up smoking. In 1826, his wife placed a New Testament in his trunk. This turned out to be the beginning of a spiritual awakening for him. When one of his crewmembers became sick, Bates became anxious and, after a struggle, he began to pray. The death of the crewmember and his own responsibility, as captain, for the funeral service, brought him closer to God. At this point, he surrendered his life to Christ and began to study the Bible and pray every day. When he arrived home, Bates was baptized, and, in 1827, joined the New Bedford Christian Church, the church to which his wife belonged. The minister that baptized him refused to join Bates in his fight against liquor. With the help of the Congregationalist minister in Fairhaven he formed the Fairhaven Temperance Society. At this point, Bates gave up the use of tea and coffee.

Joseph Bates had strong convictions. While aboard ship, he gathered his crew and read them the rules for the voyage. These rules included prohibiting the use of intoxicants, swearing or washing of clothes on Sunday and the mandatory attendance at daily worship. Two of the crew were converted on the voyage. In 1826, he retired from sea service with a comfortable fortune. He turned his energies to serious church work and reform movements, always taking the side of the oppressed. Over the next few years, Bates formed a number of reform movements, each time losing some friends. In the face of opposition, he formed an antislavery society. He planned for a manual training school and, to provide labor, he planted three mulberry orchards to produce silk for market.

In 1839, a ministerial friend invited him to attend a lecture on the Second Advent. When Bates heard the message he exclaimed, “That is the truth.” He and Joshua Himes had been associated in various reform activities. Now Himes also became interested in Miller’s views on the Second Advent. Shortly after obtaining a copy of Miller’s Lectures, Bates fully accepted their teaching regarding premillennialism as the most important reform for that time.

As a member of the authorizing committee for the first General Conference, at Boston, in 1841, Bates invited Miller to hold a series of meetings in Fairhaven. He soon after became an active and successful Millerite minister. He was chosen chairman of the conference that authorized the production of lithographs of Fitch’s “1843 Chart,” and approved the conducting of campmeetings that were very successful.

Opposition to the advent message soon developed among the members of the Fairhaven Christian Church, leading him to withdraw from its membership. “In 1843 he sold his home, and most of his other real estate, and prepared to go where needed to herald the Second Coming of Christ. He had a burden to go down to the slaveholding States of the South, where other lecturers had been driven out by hostile inhabitants. Bates was warned that he would probably be killed because of his well-known abolitionist principles. Undeterred, he went into Maryland and preached to large numbers, H. S. Gurney, baritone singer, accompanying him. Their success aroused resentment and opposition, and a fiery Methodist class leader threatened to have them ridden out of town on a rail. Bates made the instant but telling rejoinder, ‘If you will put a saddle on it, we would rather ride than walk.’ This nimble reply disconcerted the man, and Bates continued: ‘You must not think that we have come six hundred miles through the ice and snow, at our own expense to give you the Midnight Cry, without first sitting down and counting the cost. And now, if the Lord has no more for us to do, we had as lief [gladly] lie at the bottom of the Chesapeake Bay as anywhere else until the Lord comes. But if He has any more work for us to do, you can’t touch us.’

“The Baltimore Patriot learned of the episode and after relating the story, said significantly: ‘The crush of matter and the wreck of worlds would be nothing to such men.’ In another incident in a little Maryland town, Bates made this reply: ‘Yes, Judge, I am an abolitionist, and have come to get your slaves and you too! As to getting your slaves from you, we have no such intention, for if you should give us all you have (and I was informed he owned quite a number), we should not know what to do with them. We teach that Christ is coming, and we want you all saved.’ ” The Prophetic Faith of Our Fathers, 548.

On the journey home, by boat, Bates hung up the prophetic chart, sang an advent hymn and gave a lecture on the coming crisis. When they transferred to a train he continued lecturing. He visited a number of islands along the coast of Massachusetts and many were converted to the Second Advent faith.

By 1848, Bates had accepted the Sabbath and was instrumental in the proclamation of that message. He held key positions all through the Advent Movement from 1840 on. He wrote a short history of the advent cause from 1840 –1847 titled, Second Advent Way Marks and High Heaps, the first of its kind.

“Bates pioneering spirit led him west to Michigan in 1849, where, in time, he gathered a company of converts in Jackson. In 1852, he went on to Battle Creek. Arriving early in the morning, and asking the postmaster for the name of the most honest man in town, he was directed to a Presbyterian by the name of David Hewitt. Bates was soon rapping on Hewitt’s door, telling him that he had some important Bible truth for him. The Hewitts became the first converts in Battle Creek, and their home the meeting place for a growing group.

“That episode was characteristic of Bates. He would go where there were no believers, secure a schoolhouse, hall, church, or even a home, hang up his chart, and preach the new-found light on the prophecies, and churches would come into being. When, in 1860, the Sabbatarian Adventists met in conference to effect their first organization, Bates, in the chair guided the conference.

“Bates played a prominent part in the ‘Sabbath Conferences,’ which began in 1848, and helped to give shape to the infant SDA movement. He, together with White, Edson, Pierce, Andrews, and others, studied out the doctrines from the Bible. In fact Joseph Bates, with James White, was widely recognized as cofounder of the SDA denomination.” Seventh-day Adventist Encyclopedia, 108, 109.

 

Joshua Himes—Energetic Leader

 

The fourth in our list of ministerial associates close to William Miller is Joshua V. Himes. “Judged by any standard of measurement, Joshua Vaughan Himes (1805-1895) was a remarkable character. Courageous, versatile, and a born leader, he was the great publicist, promoter, and organizer of the Millerite movement. While he was a power in the pulpit, he was an even greater power in the editorial chair. He was a really remarkable publisher, with the knack of knowing how to appeal to the public. His daring and his swiftness of action are illustrated by the speed with which he produced the first copy of the Signs of the Times. After Miller’s first suggestion, coupled with his own conviction of its need, it was under way within one week, starting from nothing.

“He had business acumen and organizational ability to a marked degree—managing conferences and giant campmeetings, as well as evangelistic and revival meetings, and keeping a great publishing and distribution project going smoothly and without needless duplication. Under his guidance the best publishing facilities the country afforded were enlisted to send forth the advent message. It was perhaps not too much to say that his was a feat unequaled in the annals of American church history, or of any other land so far as we know.” The Prophetic Faith of Our Fathers, 549, 550.

Himes was born in Rhode Island. His father wanted him to attend Brown University, but, because of a financial crisis in the family, Joshua went to New Bedford to learn a trade. His conversion

occurred in 1823 and he joined the First Christian Church. His ability as an evangelist quickly surfaced and he felt called to preach. He was invited to begin holding meetings in various schoolhouses and soon was holding many types of revival meetings.

In 1825, Himes began his life work in the ministry and began to preach in Plymouth. Eventually, he was appointed evangelist by the Massachusetts Christian Conference. He raised up a church of 125 at Fall River and he was soon called to become pastor of the First Christian Church of Boston. He resigned in 1837 to organize and build the Second Christian Church, with its Chardon Street Chapel. The Advent message first came to him in that chapel.

Being a reformer at heart, Himes was constantly crusading against the evils of his day. He was an assistant to William Lloyd Garrison in the battle against slavery, and it was in this chapel that Garrison’s New England Antislavery Society was initiated. He promoted a manual labor school and was a cofounder of the Peace Society, for the prevention of war. The Chardon Street Chapel became the center for many kinds of reform meetings.

On November 12, 1839, a conference of Christian Connection ministers was convened in Exeter. The day before, William Miller began a series of meetings, and out of curiosity the conference adjourned to go listen to Miller and asked him every sort of question. Himes was among the group. “Greatly impressed with Miller’s humble yet effective answers to the many pointed and sometimes tricky questions put to him, Himes invited him to hold a series of meetings in his own church in Boston. Miller accepted, and that eventful day marked a turning point in both lives and launched a new epoch in the advent cause and movement.” Ibid., 551.

“Himes combined deep spirituality and strict integrity with a true instinct for popular presentation. He was just thirty-five, pleasant and genial, neat in dress, and possessed of a charming personality. He was the embodiment of energy, and had marked initiative. And his entire manner begot confidence and gave assurance of his honesty and sincerity. He was dignified in bearing, but was ever a restless and energetic promoter of some cause in which he believed. Miller stayed in Hime’s home while giving his first series of lectures in Boston. Here they had many talks about Miller’s position on the second advent and on the millennium and the prophecies related thereto.” Ibid., 552.

Himes was convinced of the general points and felt a burden to get the premillennial truth before the public. He asked Miller why he had not preached in the larger cities. Miller replied that he had not been invited but that he would go wherever he was invited to preach. Himes told Miller to prepare for a great campaign, that the doors would be opened in every state east of the Mississippi. This prediction was literally fulfilled far beyond Miller’s expectations.

Feeling the need for a publication to get his views before the public and to shield him from abusive stories circulated, Miller conveyed this to Himes who immediately agreed to start the Signs of the Times. The next week (February 28, 1840), without any subscribers and only one-dollar, Himes produced the first edition.

Believers in the advent received the paper with joy while opponents were alarmed. At the outset it was a forum for both believers and opponents to voice their opinions. With the passing of time the paper was restricted to the presentation of the positions of the Adventists.

Himes published two more editions of Miller’s Lectures and was henceforth in charge of the publication and distribution of Advent literature. Among his publications were charts, pamphlets, books, tracts, songbooks, broadsides and handbills. In order to acquaint New York City with the message of the advent, Himes began publishing the Midnight Cry in connection with an evangelistic series. Ten thousand copies each day were printed and distributed in the city. When the meetings closed, the publication continued as a weekly.

“Himes was noblehearted, generous, and selfdenying. The funds accruing from the publication venture were turned to the spread of the tidings of the second advent. He traveled some twenty thousand miles, giving a lecture a day much of the time, and held some five thousand meetings, including a remarkable series of all-day camp meetings. In many ways Himes was the leading figure in the Millerite movement—a human dynamo of energy, ever pushing the cause of publishing and preaching, organizing the various enterprises connected with the movement. Although Miller was the actual leader, he delegated much authority to Himes, who had his complete confidence. The relationship between the two was like that of father and son. Of this fellowship Himes touchingly said: ‘We had rather be associated with such a man as William Miller, and stand with him in gloom or glory, in the cause of the living God, than to be associated with his enemies, and enjoy all the honors of this world.’ ” Ibid., 554.

 

Seventh Day Adventist Roots, part 4

by

At the close of two years of intensive study, in 1818, William Miller came to the conclusion that there were a dozen points on which he differed radically with the popular views of the day. He was convinced that: “1. The popular view of a temporal millennium before the second advent, and the end of the age, was a fallacy. 2. The theory of the return of the Jews was not sustained by the Word. 3. Jesus will come again personally, with all the holy angels with Him. 4. The kingdom of God will be established at that coming. 5. The earth will perish in a deluge of fire. 6. The new earth will spring forth out of its ashes. 7. The righteous dead will be resurrected at the advent. 8. The wicked dead will not come forth until the close of the thousand years. 9. The papal Little Horn will be destroyed at the advent. 10. We are living in the last phase of the outline prophecies —such as, in Daniel 2, in the period of the ‘feet and toes.’ 11. All prophetic time periods—such as the 70 weeks, the 1260 days, and the rest—are to be computed on the year-day principle. 12. The 2300 year-days, extending from 457 B.C. to about A.D. 1843, will bring the climax of prophecy and of human history; and that Jesus will come ‘on or before’ the Jewish year ‘1843.’ ” The Prophetic Faith of Our Fathers, 463.

Miller concluded at the end of his intensive study that in about 25 years (1843) the world would come to an end at the Second Coming of Christ. As far as he knew, no one agreed with him in this belief. His findings so startled him that he thought that there was something wrong, and he determined to restudy the prophecies and to challenge each step considering every objection including the scriptural statement “no man knows the day or the hour.”

He spent another four years in his restudy and, in 1822, Miller was persuaded that his conclusions were correct and he then wrote his “Compendium of Faith,” which contained his “Twenty Articles of Faith.”

Miller formulated fourteen rules for Bible study. We will enumerate seven of his rules as they show his procedures in the study of the prophecies and how he formulated his conclusions.

“IV. To understand doctrine, bring all the Scriptures together on the subject you wish to know; then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error.

“V. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed or wisdom, is my rule, and not the Bible.

“VI. God has revealed things to come, by visions, in figures and parables; and in this way the same things are oftentimes revealed again and again, by different visions, or in different figures and parables. If you wish to understand them, you must combine them all in one.

“VIII. Figures always have a figurative meaning, and are used much in prophecy to represent future things, times and events—such as mountains, meaning governments.

“X. Figures sometimes have two or more different signification, as day is used in a figurative sense to represent three different periods of time, namely, first, indefinite; second definite, a day for a year; and third, a day for a thousand years.

“XII. ‘To learn the meaning of a figure, trace the word through your Bible, and when you find it explained, substitute the explanation for the word used; and, if it makes good sense, you need not look further; if not, look again.

“XIII. To know whether we have the true historical event for the fulfillment of a prophecy: If you find every word of the prophecy (after the figures are understood) is literally fulfilled, then you may know that your history is the true event; but if one word lacks a fulfillment, then you must look for another event, or wait its future development; for God takes care that history and prophecy shall agree, so that the true believing children of God may never be ashamed.” Ibid., 470.

 

A Message to Proclaim

 

As the year 1831 approached, the conviction began to grow in Miller’s mind that he must proclaim his findings, especially regarding the imminent return of Jesus to this earth, to the world. He stated: “After a number of years I was compelled by the Spirit of God, the power of truth, and the love of souls, to take up my cross and proclaim these things to a dying and perishing world.” The Great Second Advent Movement, 120. He thought he could comply with the impression by writing and publishing his views in public journals and his first article appeared in the Vermont Telegraph, a Baptist paper printed in Brandon, Vermont.

Nevertheless, all the writing and publishing of Miller’s views did not quiet the urging in his mind to proclaim, to the world, the nearness of Christ’s coming. One day, as he rose to do something, the strong conviction came to him that he was to go and tell the world about the coming of Jesus. The impression was so strong that he began to make excuses to the Lord that he could not go. Some of the excuses he made were: I am too old, I am not a preacher, I lack ability or I am slow of speech. But none or all of these excuses “could silence the voice of conviction that insisted it was his bounden obligation to share his faith with others in a public way.” The Prophetic Faith of Our Fathers, 482.

 

A Monomaniac?

 

An incident occurred in Miller’s experience that illustrates the power of the Holy Spirit in his life. There was a doctor living in Miller’s community that had expressed the opinion that Miller was a fine man, but that he was a monomaniac on the subject of the Second Coming.

When one of Miller’s children became ill he called this doctor to handle the case. While the doctor was treating the child, Miller sat in a corner of the room not uttering a word. When the doctor finished he asked Miller what was wrong. “Well, I hardly know . . . I want you to see what the trouble is and prescribe for me.

“The Doctor’s superficial examination revealed no symptoms. So he asked Miller what he thought was wrong.

“I don’t know . . . but perhaps I am a monomaniac. I want you to examine me and see if I am; and if so, cure me. Can you tell when a man is a monomaniac?

“The doctor blushed at the question, but replied that he thought he could.

“How can you tell? Miller asked.

“Why, a monomaniac is rational on all subjects but one; and when you talk about that subject, he will react violently.

“In that case I must insist that you see whether or not I am a monomaniac; and if I am, you must cure me. You shall therefore sit down with me for two hours while I present the subject of the Advent to you, and if I am a monomaniac, you will be able to tell it by that time.

“When the doctor hesitated, Miller insisted, reminding him that the problem involved his mental health and that therefore the doctor might feel free to make his regular charge for professional services. Unable to find a graceful way out of the situation, the doctor finally consented. So for the next two hours Miller asked questions. And the doctor, under Miller’s direction, read the answers from the Bible, in what was probably one of the most unusual Bible studies ever given. Before the study ended, the doctor had been led step by step to the conclusion that Christ was coming to the earth in 1843. At the end of the study he sat back in his chair, paused a moment as if to speak, thought better of it, and without saying another word picked up his hat and left the room. “But the next morning he returned to the Miller home, very much upset.

“Mr. Miller . . . I feel that I am going to be lost. I have not slept a wink since I was here yesterday. I have looked at the question from every side, and I cannot see but that the vision will end about 1843, and I am not prepared. “So each day for the next week Miller and the doctor spent some time together studying the Bible prophecies. And at the end of the week the doctor was as great a monomaniac as Miller was.” The Urgent Voice, 38, 39, by Robert Gale.

 

Miller’s Covenant with God

 

In 1832, Miller’s distress of soul was so great that he entered into a covenant with God that if He would open the way, he would go and perform his duty to the world. He further agreed that if an invitation should come to speak publicly in any place, he would accept the invitation and go and tell others what he had found in his Bible studies.

“Little did he dream that within a scant half hour he would be confronted with just such an opening. He had thought himself safe, through the terms of his condition, from having to carry out his compact. His burden seemed lifted. And he felt relieved. But at that self-same moment a lad of sixteen was riding down the road on horseback from nearby Dresden to Low Hampton, bearing an invitation to Miller to come and tell the members of the Baptist church of Dresden his views on the second advent.” Ibid., 483.

When the lad arrived and delivered his message, Miller was thunderstruck, and he became angry with himself for having made such a covenant. He rebelled at once against the Lord and determined not to go and stormed out of the house. In a maple-grove near his house, Miller fell to his knees and at first asked God to release him from his promise. But the only answer he received was to go. Finally He surrendered to the clear command of God and said, “Lord, I will go.”

Thus William Miller was launched on a career of itinerant preaching for the next ten plus years. Invitations poured in for him to lecture mostly in churches all over the northeastern states. Miller was determined to fill as many appointments as was physically possible, and to do his best to warn as many people as he could of the end of all things.

 

Events that Validated Prophecy

 

There were two astronomical phenomena that occurred between 1833 and 1844 that attracted attention to the Bible prophecies. The first was the falling of the stars on November 13, 1833. The meteor shower was especially heavy over the northeastern states where the Millerite movement had begun and exerted its greatest influence. Many people that were not necessarily believers in Miller’s message were inclined to regard his teaching with more seriousness than before.

The second occurred between February 28 and April 1, 1843. A great comet (not Haley’s Comet)appeared, causing those that were serious minded to take note that what Miller was teaching might be true and that the end of all things was at hand.

But more than these two occurrences there was a direct fulfillment of prophecy that inspired increased faith in the Scriptures as the Word of God and strengthened the position of the Millerite movement regarding the prophecies of the Bible.

A Millerite preacher, by the name of Josiah Litch, wrote a number of articles on the seven trumpets of Revelation 8 and 9. He said that the sixth trumpet would cease to sound on August 11, 1840, and that the Ottoman Empire would come to its end on that day. When that happened he said that the fulfillment would substantiate a day for a year in Bible prophecy.

War broke out between Turkey and Egypt in 1839 and continued until August, 1840, when Turkey asked the allied powers of England, Russia, Austria and Prussia to intervene, and on August 11, the Ottoman Empire came to an end. “In the Words of Dr. Jerome Clark, ‘By accepting the intervention of the Allied powers to bring a settlement of his difficulties with Egypt’s pasha, the Ottoman Turkish sultan had lost control of his external affairs insofar as Egypt was concerned . . . The pasha took the message under advisement on August 11, 1840. That same day the sultan wrote the four powers for assurances of their help should the ultimatum be refused. Turkey from that time forward was known as the sick man of Europe. The pasha complied with the ultimatum. The prophecy of the 1391 years and fifteen days of Ottoman Turkish domination had been fulfilled to the day.’ The event exactly fulfilled the prediction.” Ibid., 51, 52.

This fulfillment of prophecy made a deep impression on thousands of people. Josiah Litch wrote that, within a few months, more than a thousand infidels wrote to him saying that they had been led to accept the Bible as the Word of God. Some of these men became preachers in the Millerite movement. As a result of the astronomical events and what had occurred in the Middle East, Miller’s name became a household word all over the United States.

 

Some Rejected the Light

 

It was only natural for some churches to reject Miller and his message, and some ministers warned their congregations to stay away from his lectures. In one town, after delivering his first lecture, “Miller received a letter signed by ten ‘bullies and blackguards’ saying that if he did not get out of the State they would put him where even the dogs would not be able to find him. But Miller was not a man to cower before a threat. He stayed; he delivered his lectures and God blessed his work in that community.” Ibid., 52.

Noah Webster wrote to Miller saying, “Your preaching can be of no use to society but it is a great annoyance. If you expect to frighten men and women into religion, you are probably mistaken . . . If your preaching drives people into despair or insanity, you are responsible for the consequences. I advise you to abandon your preaching: you are doing no good, but you may do a great deal of harm.” Ibid., 52. This man had never attended any of Miller’s lectures. Miller’s marching orders came from God, not man.

With the busy schedule Miller had set for himself, he still had a farm to run from which he gained the means for supporting his itinerary. Near the end of 1843, his lecturing was taking up so much of his time that he had to decide whether to farm or to continue to preach. He decided to rent out his farm to one of his sons. “At the same time he wrote to (Elder) Hendryx, ‘I devote my whole time, lecturing.’ ” Ibid., 53.

Next month we will continue the story of William Miller and we will meet a few old friends that came into his life and continued with the Great Advent Movement to their death.

 

Glance at the Past

by

As we look back upon the great Advent movement, with its joyful expectations and bitter disappointments, its prosperity and adversity, its triumphant victories and its trials, it appears just like the work of God in separating a people from the world, to purify, make white, and try, and thus make them ready for the coming of their Lord. Have Adventists been disappointed? So were the Israelites, in not immediately entering Canaan, and the disciples, as Jesus died upon the cross. Have the faith and patience of Adventists been tried? So were the faith and patience of the Israelites tried in their term of forty years’ wandering in the wilderness. And that of the disciples was severely tested in the unexpected death of their beloved Teacher. Have but comparatively few of the once happy expectants of the King of glory held fast their faith and hope? And have many cast away their confidence in this work and drawn back to perdition? Caleb and Joshua alone, of the six hundred thousand male adults that left Egypt, entered the goodly land. And what of the chosen twelve in the hour of our Lord’s apprehension? “Then all the disciples forsook Him and fled.” Matthew 26:56.

God has never been able to make anything very great or very good of man. It has been His plan to prove His people in every age, to test their faith and patience. This has been for the good of man and the glory of His name. It was necessary that such noble characters as Noah, Abraham, Job, and Daniel, should suffer the severest tests. And how unlike the work of God in all past time, had the many thousands of Adventists triumphantly entered the kingdom at the point of expectation, with hardly a single trial. “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life.” James 1:12. This is God’s unfading glory. As I “call to remembrance the former days,” touching the Advent movement, and see its adaptation to the wants of the people, and God’s great plan of saving men, my soul says, “He hath done all things well.”

It was necessary, in order that the first message should arouse the people and separate those who should receive it from the spirit of the world, that it should not only relate to the fearful realities of the Judgment, but also to the period when it might be expected. “Fear God, and give glory to Him, for the hour of His Judgment is come.” The proclamation of the time was a part of God’s plan. This brought the coming of the Lord very near. This was right. This was necessary to move the people. And when the time passed, instead of calling the attention of believers to some period in the future to which they might look for the coming of the Lord, the Spirit of God sweetly and powerfully applied to their consecrated minds and hearts, such passages as, “Cast not away, therefore, your confidence, which hath great recompense of reward. 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.”

How long this little while would be, no one knew. It was not best that anyone should know when it would terminate. And more, it was God’s plan that this should not be known; but that they should move along through the period of the patience of the saints, Revelation 14:12, up to the coming of the Lord, ever keeping that event just before them. Those who have taught the three messages the past twenty years, have all the way presented the coming of Christ at hand. This has been as God designed. And those who would murmur at God’s ministers for this, murmur against the providence of God.

It is painful to hear those who have their faces set toward Egypt, complain that the message was not properly preached to them. The coming of the Lord was presented too near. And that if they had understood the matter, they should have laid their plans for the future differently, and now their property might be double its present value. These murmur against the direct providences of God. The coming of the Lord was brought very near in 1844, to rid men of the love of this world, that they might share the love of the Father, and seek a preparation for the coming of His Son. They cannot have both. “If any man love the world, the love of the Father is not in him.” 1 John 2:15. And it was designed that the coming of Christ should be viewed near by believers, every step of the way from the disappointment in 1844 to the gates of the golden city, to keep them free from the love of this world.

An energetic Advent minister, on visiting the believers at Roxbury, Mass., being asked, “What is your message now, Bro. B.?” [He] answered, “Come out of her my people.” Soon after the passing of the time he visited that people again, and in reply to the inquiry, “What is your message now, Bro. B.?” [he] made the apt and appropriate reply, “Stay out of her my people.” So Heaven designed that the coming of Christ should be brought very near to tear from men the love of this world, and that in their faith they should ever hold His coming just before them all the way till faith should be lost in the blazing glories of the coming of the Son of Man. If we keep the coming of Jesus ever near, and live consistently with such a faith, keeping the commandments of God and the faith of Jesus, we may be saved. But remove the coming of the Lord to the distant future, become imbued with the love and spirit of this world, and remain in such a state, and perdition is certain. Let the painful history of the past relative to those who have said in their hearts, “My Lord delayeth His coming,” have apostatized and have been scattered to the world and to Satan, be a warning to all to be ever “looking for and hasting unto the coming of the day of God.”

When the warning voice of the first angel was first heard, it found the nominal churches asleep upon the subject of the second advent, dreaming of the world’s conversion. But the truth was clear, and, in the hands of devoted men, was powerful. Every where the message was proclaimed it produced general conviction. The Scriptures were searched as never before; a great revolution in religious belief took place in a few short years; and at least fifty thousand in America alone, became decided believers. The prophetic times in connection with that message served their purpose, and terminated with that message. The first angel’s message was a time message. The second and third are not time messages. That aroused men in view of the fast approaching Judgment. These tell them what they must do to be saved. And it has been Satan’s grand object to institute numerous time movements among certain Adventists since 1844, to contravene this work of preparation. The passing of each time has weakened the faith of believers, and has caused unbelievers to look upon Adventists with increasing disgust. And confusion and irreligion have resulted from these spurious time movements everywhere they have reached.

The title page of this work calls attention to the great Advent movement as illustrated by the three angels of Revelation 14. The truth and work of God in this movement, commencing with the labors of William Miller, and reaching to the close of probation, is illustrated by these three angels. The first was a time message, and related to the Judgment. The second described the condition of corrupted Christianity. The third is a solemn warning relative to what men may not do, and what they must do, in order to be saved at the coming of Christ. These angels illustrate the three great divisions of the genuine movement. They do not illustrate the numerous time movements which have appeared since 1844; therefore, to say the very least, these movements were not from Heaven.

Seventh-day Adventists hold fast the great Advent movement, hence have use for the messages. They explain them in their sermons, treat upon them in their books, and give them a place with the other prophetic symbols upon their charts. They cannot spare these links in the golden chain of truth, that connect the past with the present and future, and show a beautiful harmony in the great whole.

Timeists, and in fact all Adventists who do not acknowledge the special providence of God in the work of William Miller and his associates, in 1843 and 1844, have no use for the three angel’s messages. They do not introduce them into their sermons and printed expositions of prophecy, unless it be to oppose us. They find no place for them among the other prophetic symbols upon their charts. Indeed, they treat them with all that neglect that would be justifiable, were they a wicked interpolation by men who sought to corrupt the sacred Scriptures. And no reason can be given why these men should pursue their fanatical course in relation to definite time, and other fancies not symbolized by the three angels, and therefore no part of the great movement, and resist the truth of God for this time, unless it be that in consequence of not receiving and retaining the love of the truth of the fulfillment of the prophecy in the Advent movement, God has given them over to strong delusions. I repeat it. The three messages symbolize the three parts of the genuine movement. That which has appeared not symbolized by the three angels, though it be branded “Adventism,” is spurious.

Again, the sanctuary was the heart of the typical system. It was the repository of the ark of God, in which ark His law was deposited. By this law the people had the knowledge of sin. It was also the place where they, in figure, found pardon for their sins through the offerings there made. This entire system, with its great center, the sanctuary, was but the shadow of the realities of the present system of salvation. The shadow was on earth; the realities in Heaven. The facts are stated by the apostle in few words: “We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Hebrews 8:1, 2. The sanctuary of the new covenant, which is in Heaven, is the great heart of the plan of redemption. There Christ offers His blood for the sins of men. In the real tabernacle there are two holies, if there were two in the shadow. In the holiest is the ark of God, containing the ten precepts of His law, if they were in the holiest of the shadow. Here is a theme worthy the attention of all Christians. And it is one in which they should feel the deepest interest, as each has a case of eternal consequence pending there.

The work of cleansing this sanctuary, at the close of the 2300 days, is a subject which should materially interest all Adventists. It pertains to the confession, pardon, and blotting out of sins. A correct and intelligent faith sees the adorable Redeemer in the most holy of the true tabernacle, offering His blood before the mercy seat for the sins of those who have broken the law of God beneath it in the ark. True faith reaches within the second vail, where Jesus and the ark of God are seen. There, by the law we have the knowledge of sin, and through the blood of Jesus we may find pardon, and share eternal redemption. The subject of the cleansing of this sanctuary, then, is one of most thrilling interest, especially to all Adventists. It is the key to the great Advent movement, making all plain. Without it the movement is inexplicable.

Seventh-day Adventists dwell upon this subject with great delight. It opens to them the ark of God, in which is seen the ten precepts of His law. They keep them. It presents Jesus before the mercy-seat, ready to plead the cause of sinners, who in the spirit of penitence and confession, go to Him for help. They love and seek to obey Him, so that it is said of them, “Here are they that keep the commandments of God, and the faith of Jesus.” They treat upon the subject of the sanctuary in their sermons and books, and find a place for it among the symbols of prophecy upon their charts. Seventh-day Adventists cannot spare the subject of the sanctuary, as it is the great center around which all revealed truth relative to salvation clusters, and contributes more toward defining their present position, than any other.

But nominal Adventists treat the subject as one of no interest or importance to them. Having in their own hearts abolished the ten commandments, they have no use for the ark of God, and cast it aside as an antiquated and unfashionable piece of furniture. Their sermons, and their printed essays and expositions, do not refer to the cleansing of the heavenly sanctuary, unless it be to oppose the views of Seventh-day Adventists, and ridicule them, and ignorantly and contemptuously talk of Heaven being dirty, and needing cleansing. And as in the case of the three angels, you do not find the sanctuary represented upon their prophetic charts.

But these we value above all earthly good, and make them prominent in all our religious teachings, because the truth of God for this time, or present truth, is in them. And for this reason those who “call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter,” cast this subject from them, as unworthy of their notice, unless it be to oppose, denounce and ridicule.

 

Second Advent Era of Prophecy

by

The second advent era of prophecies began in about A.D. 1845 and continued to about A.D. 1915. The purpose of this era of prophecy is to prepare the world for the close of probation and the restoration of the kingdom of glory. The spirit of prophecy in the second advent movement places much emphasis on the purification of God’s people and the putting away of sin. It gives a detailed account of the day of atonement process in the most holy place of the sanctuary of the new covenant in heaven and the application of Christ’s blood to atone for the confessed sins of His people.

We have seen how Satan led the Jewish church to misapply the Old Testament prophecies. We have seen the successful attack Satan made against the “daily ministry” of Jesus in the holy place.

In the second advent movement, in our day, Satan is continuing his all-out war against the ministry of Jesus in the most holy place of the sanctuary of the new covenant in heaven.

Revelation 12:17 says, “Then the dragon was enraged at the woman and went off to make war against the rest of her offspring—those who obey God’s commandments and hold to the testimony of Jesus.”

Today Satan is making his final attack against the sanctuary message. The devil is prowling around “like a roaring lion looking for someone to devour.” I Peter 5:8. He is destroying the faith of the people in the testimony of Jesus—the spirit of prophecy—as revealed in the life and writings of Ellen G. White, and misconstruing the whole sanctuary message. We know that the remnant —“the woman,” the church—obey the sanctuary message because they obey the commandments of God which are located in the most holy place of the heavenly sanctuary. They have gone to Jesus, have confessed their sins, and Christ has given them power to obey the truth. Notice what Ellen White said about this warfare in a morning talk at Battle Creek, Michigan, January 29, 1890:

“We want [need] to understand the time in which we live. We do not half understand it. [In 1890 she says the people did not understand 50 percent of the time in which they live.] We do not half take it in. [How much do you understand of the sanctuary message today?] My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ.” The Review and Herald, February 18, 1890.

What happened to the Jews at the first coming of Christ? They did not accept Jesus as their Saviour and His ascension to open the holy place of the sanctuary of the new covenant in heaven. We have the same attitude today in the second advent movement as the Jews had during the first advent. They should have understood the work of Jesus in the daily service. We should today understand the work of Jesus in the most holy place of the sanctuary in heaven.

In 1844 the sanctuary message was not understood. But Daniel 8:14 says that it will be restored to its rightful state, and that has been fulfilled.

Daniel 8:14 RSV says, “And he said to him, ‘For two thousand and three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state.’ ” The New American Standard Bible (NASB) says: “And he said to me, ‘For 2,300 evenings and mornings; then the holy place will be properly restored.’ ” This has been completely fulfilled. Many today do not know much about the heavenly sanctuary.

Today we have a complete record of the pioneer’s research on the sanctuary message and what they believed. The Great Controversy has four full chapters on this message:

Chapter 23, pages 409–422, “What is the Sanctuary?” is a record of the development of the pioneer’s understanding of the sanctuary. Chapter 24, pages 423–432, “In the Holy of Holies,” completely explains Christ’s ministry in the judgment. Chapter 25, pages 433–450, “God’s Law Immutable,” outlines the pioneers’ understanding as to what is involved in the sanctuary message. They understood that the Three Angels’ Messages were a warning to the world not to reject the teaching regarding the ministry of Jesus in the heavenly sanctuary. Chapter 28, pages 479–491, “Facing Life’s Record,” presents crucial information regarding our records that are being reviewed in the most holy place during the investigative judgment in our day.

In addition, much more information about the sanctuary is given throughout The Great Controversy. Additional information is found in Patriarchs and Prophets, 343–358; 634–637; The Desire of Ages, 785–801; Acts of the Apostles, 38, 39, 593–602 and Early Writings, 54, 55; 232–236; 237–239; 250–260 which include the first, second and third angels’ messages.

Why should we be in trouble with our understanding of the sanctuary message when all of this information concerning the ministration of Jesus in the sanctuary in heaven is available to us? We are told that Satan is conducting a war against this message. (See Revelation 12:17.) The following is a list of some of the battles he has directed in his effort to destroy these precious truths.

  1. The 1888 General Conference in Minneapolis. This is more tragic in light of the fact that in 1888 the first complete addition of The Great Controversy was published. At that conference, the book was available which contained these four chapters and all of the other information. It was their privilege to make plans to distribute this precious truth to the world at that conference. But this did not happen.
  2. By the turn of the century pantheism was introduced into the second advent movement. Dr. Kellogg began to teach pantheistic concepts to the sanitarium staff. The significance of this is important when you understand that the sanitarium staff had a larger business than the General Conference. It had more people, more employees and more finances than the General Conference itself. The Battle Creek Sanitarium also had a wider sphere of influence. Through Dr. Kellogg’s writings and through students who were trained under him, pantheistic theories spread everywhere. Pantheism teaches that God is in everything. He is in the book, the pew, in nature and in ourselves—all we need to do is to improve the god within us and we will be like God. Thus pantheism obviates the need for an intercessor and makes Christ’s role as high priest pointless. The church was so confused on the sanctuary message that they could not fight the battle, so God took it into His own hand and in 1902 burned down the sanitarium. They could not understand why it burned, so they planned to rebuild it. The officers of the General Conference asked Dr. Kellogg to write a book on medical missionary work to raise funds for a new sanitarium but on one condition. He was not to put anything in there about pantheism. This resulted in the book, The Living Temple.

Ellen White was instructed to tell the leaders not to print that book. Against her counsel, the manuscript was sent to the Review and Herald for publication; they set the type and were ready to run the presses. On December 29, 1902, the Review and Herald Publishing Association burned down. God was fighting the battle Himself to get His church back on the right foundation. Dr. Kellogg was not to be defeated; he went to another publisher in Battle Creek and had the book published himself.

  1. The church had not recovered from this battle when, in 1905, A. F. Ballenger came from England with a whole document on the sanctuary to present to the General Conference. In that document, he asserted that there was no sanctuary in heaven and that the atonement was completed at the cross.

In 1905 Ellen White wrote, “I declare in the name of the Lord that the most dangerous heresies are seeking to find entrance among us as a people, and Elder Ballenger is making spoil of his own soul. … There is not truth in the explanations of Scripture that Elder Ballenger and those associated with him are presenting. The words are right but misapplied to vindicate error.” Manuscript Release No. 760, page 4.

That is exactly what the Jews did in the first advent; that is exactly what the Protestant churches did in the early advent awakening. They accepted error; they misapplied the Scriptures. The article continues,

“God forbids your course of action—making the blessed Scriptures, by grouping them in your way, to testify to build up a falsehood.

“Let us all cling to the established truth of the sanctuary. … The men who have lost their hold on the truths of the sanctuary question … had better pray more and talk less. I testify in the name of the Lord that Elder Ballenger is led by satanic agencies and spiritualistic, invisible leaders.” That was written in 1905. Ellen White died in 1915. Her battle was over, but 15 years later a statement of 22 fundamental beliefs was written in 1931 containing men’s explanations of the Scriptures. It was changed quite a few times, but in 1980, it became an official document of the Seventh-day Adventist church. This document, with the church manual, has become the equivalent of a creed, just like the rest of the Protestant churches have and this statement of beliefs has been changed quite a few times since then.

  1. During this same time Desmond Ford attacked the sanctuary message. He asserted that the atonement was completed at the cross. He basically denied the whole sanctuary message with the same end result as A. F. Ballenger.

However, that was not the end of Satan’s battle against the sanctuary message.

  1. The Evangelical Compromise – Dr. Walter Martin, an Evangelical Christian apologist, published a book in 1955 on cults, in which he indicated his opposition to Adventist teachings in a brief paragraph in the inaugural edition of his book The Rise of the Cults (Zondervan, Grand Rapids, Michigan, 1955). Word got to the General Conference that Seventh-day Adventists were being presented to the public as a cult. They did not want that to happen. They wanted to be considered a mainline church. Negotiations were started with Dr. Walter Martin and Dr. Donald Barnhouse on how to state the fundamental beliefs so that the church could be accepted as a mainline church. In his book, Our Evangelical Earthquake (Harvestime Books, Altamont, Tennessee, 2009), Vance Farrell has documented these negotiations and the whole history of that apostasy and fundamental beliefs.

The whole idea of Christ’s blood to atone for sin in the heavenly sanctuary had to be deleted to become a mainline church because of the Evangelicals’ objection to that doctrine and to the first angel’s message.

  1. Spiritual Formation – Today we are in the midst of the worst apostasy yet. Spiritual formation is sweeping the churches. Seventh-day Adventist universities and ministers are being trained and offered degrees in these spiritualistic teachings, which goes directly against the sanctuary message and Christ’s work in the heavenly sanctuary.

We are in a swirl of apostasy today. But we can claim the promise that the sanctuary message will be restored.

“For the past fifty years every phase of heresy has been brought to bear upon us, to becloud our minds regarding the teaching of the Word—especially concerning the ministration of Christ in the heavenly sanctuary, and the message of heaven for these last days as given by the angels of the fourteenth chapter of Revelation. … But the waymarks which have made us what we are, are to be preserved, and they will be preserved as God has signified through His Word and through the testimony of His Spirit.” Ibid., 7.

No matter how bad the apostasy gets, there will be a remnant that will preserve the new covenant and sanctuary messages.

“He calls upon us to hold firmly, with the grip of faith, to the fundamental principles that are based upon unquestionable authority. Manuscript 44, 1905.” Ibid.

“The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus’ (Revelation 14:12). As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place.” Early Writings, 254.

“The third angel was pointing them to the most holy place, and those who had had an experience in the past messages were pointing them the way to the heavenly sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received them in their order, and followed Jesus by faith into the heavenly sanctuary. These messages were represented to me as an anchor to the people of God. Those who understand and receive them will be kept from being swept away by the many delusions of Satan.” Ibid., 256.

This anchor—this “perfect chain of truth,” the sanctuary message—is the foundation and central pillar of the Christian faith. Cling to this “perfect chain of truth”—lay hold on that anchor.

These truths “opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

“The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise it will be impossible for them to exercise the faith which is essential at this time or to occupy the position which God designs them to fill.” Ibid., 488.

If you do not have a clear understanding of the sanctuary message, begin to study it diligently now, because you cannot be a worker for God in the time of the latter rain without understanding it. It is that critical.

The sanctuary message will be restored and will be the center and focus of the latter rain.

“Only those who have been diligent students of the Scriptures and who have received the love of the truth will be shielded from the powerful delusion that takes the world captive. By the Bible testimony these will detect the deceiver in his disguise. To all the testing time will come.” Ibid., 625. “As the crowning act in the great drama of deception, Satan himself will personate Christ. … Then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed.” Ibid., 624.

This is the great final test. We will not have time to get the message straight after the close of probation. We need to get on the right foundation now while Christ is still our Mediator in the heavenly sanctuary.

This is urgent, because we are told that probation will close sooner for the faithful believers, before the loud cry. Those who stand on the true foundation of the new covenant and its sanctuary are sealed at the beginning of the loud cry when the latter rain—the power and glory of the Holy Spirit—is poured out in full measure on the true people of God.

“The light that was shed upon the waiting ones penetrated everywhere, and those in the churches who had any light, who had not heard and rejected the three messages, obeyed the call and left the fallen churches.” Early Writings, 278.

“The time of God’s destructive judgments is the time of mercy for those who have no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save, while the door is closed to those who would not enter. Large numbers will be admitted who in these last days hear the truth for the first time.” The Review and Herald, July 5, 1906.

“While the door is closed to those who would not enter” refers to the foolish virgins that come up to the time of the latter rain and find they are not on the foundation of the sanctuary truth. They do not know what it is about, and they have misconceptions about the sanctuary message.

There is a powerful false sanctuary message today. The difference between the true and the false is simply an understanding of the atonement process during which Christ blots out the sins of His repentant people in the heavenly sanctuary.

The false message talks about Christ’s ministry in the holy place. It may even talk about His ministry in the most holy place and the cleansing of the sanctuary, but it does not talk about the need for confession and separation from sin now. Probation is soon to close and there is little time to get ready. The third angel’s message is all about the new covenant—the commandments of God and the faith of Jesus (Revelation 14:12). We need to give the true third angel’s message that points people to the heavenly sanctuary. If you have not been to the heavenly sanctuary and confessed your own sins, it is impossible to give the third angel’s message. I plead with you today to get on the right foundation with Jesus Christ—the foundation of the new covenant and the sanctuary of the new covenant, Christ’s ministry in the most holy place—and the seven pillars of the faith that rest on this eternal truth. These truths provide an anchor for you, and this anchor will hold during the time of storm soon to break upon us.

The third era of prophecy has been given to help the people in the second advent movement prepare for the time when their name will come up in the judgment, for the close of probation and for eternal life. Each era of prophecy fulfills a specific purpose in the great plan of salvation.

(Emphasis in quoted references has been added. Unless appearing in quoted references or otherwise identified, Bible texts are from the New International Version.)

Maurice Hoppe is Director of the Steps to Life training programs and a member of the Steps to Life Board. The Training Program for Ministers and Church Leaders is a correspondence course that prepares individuals to serve as pastors or Bible workers. Preparing for the Final Conflict is a correspondence course for the laity. Both of these courses teach present truth that will be an anchor for the soul during the storm of opposition and persecution just ahead. He and his wife also have a correspondence course offered through Revelation Ministry. He can be contacted at: mauricehoppe@stepstolife.org.