The Advent Movement by John Harvey Waggoner

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 24, 1874

The Advent Movement.

By John Harvey Waggoner

A CORRESPONDENT of the Advent Christian Times, Eld. Paton, of Almont, Mich., comes to the assistance of the editor in his failure to meet the “Request” recently noticed. Under the head of “the Advent Movement” he gives a carefully prepared article to show that the time message is the closing work of the Advent Movement, and that the third message of Rev. 14 presents nothing which is not contained in the first message. To those who have carefully studied this chain of prophecy this will appear surprising. But they who reject the light and truth of the third angel’s message give full proof that they are subject to like passions as all the denominations against which they have had to defend what truth they have relating to the Advent.

1. The writer thinks the advent movement is symbolized in Rev. 10. With this we agree. And we think the angel with the little book opened, who swears to the ending of “time,” has the unsealed book of Daniel with the prophetic periods to give to John, who represents the church in its advent experience. The eating of the book by the church, and its sweetness to the taste, fitly represent the joy of the Adventists in the true time message up to 1844. If there has been similar joy felt by those who have set the numerous times since 1844 they have been very successful in concealing it from the world. The true time proclamation united the hearts of the believers and gave them confidence before the world; it was their strength. And as the end approached, their joy and confidence increased; and so also increased their power in the glorious work. But we have watched the course of the time setters since that day, and as the end of their set time approaches their zeal dies out, and they slide over the time so gently that nobody notices the transition. They are all very poor counterfeits of the genuine.

This little book of the time, after it was eaten, became bitter. This well represents the disappointment on the passing of the time in 1844. But if the time does not expire till the Lord comes, will Eld. P., or any other, tell us where the bitterness comes in, and in what sense or manner the little book of opened time becomes bitter to those who shall meet their Lord in glory when the time is fulfilled?

When the time passed, the churches turned against the whole work, and tried to bind the consciences of those who would not “draw back,” who in “patience” waited for the fulfillment of “the promise.” Heb. 10:35–39. Then the faithful Adventists left those churches, crying, “Babylon is fallen.” Thus the second message was literally fulfilled.

But the angel of Rev. 10 does not end his mission by committing to the church the end of the prophetic period. After the bitterness of the disappointment is felt, the angel says, “Thou must prophesy again concerning many peoples, and nations, and tongues, and kings.” This refers to the third angel’s message, which gives a better understanding of the position of the world and the destiny of nations, and is a closer test to the people, than the preceding messages. Eld. P., in this article, has given but a partial view of Rev. 10, having left out of view important features of the prophecy.

2. He thinks “the hour of his judgment”—the first angel’s message—indicates the time of taking away the civil power of the papacy in 1798. As a matter of fact there was no such proclamation then made. But there was just such a proclamation made at the ending of the 2300 days in 1844. This was the belief and profession of those who were engaged in that work. It was their proclamation. See Advent Shield, Art., Rise and Progress of Adventism; and tract entitled The Last Hour—Our Specific Work: both published at the office of the Advent Herald, Boston. The work of Messrs. Miller, Himes, &c., was founded on the 2300 days of Dan. 8:14, and these reached to the cleansing of the sanctuary. The sanctuary was and is the place where the priest offers the blood of the sacrifice, or sin offering. It contains two apartments, the holy and most holy places, and is cleansed by the blood of the sacrifice. There are but two places in the Old Testament which describe the process of cleansing the sanctuary, viz. Lev. 16 and Ezek. 43. To these, then, we must come for an understanding of the subject.

But the apostle Paul, in his clear argument on the sanctuary and priesthood, in his letter to the Hebrews, is equally definite in giving us to understand how and with what the sanctuary is cleansed. The earthly or typical was purified with the blood of bulls and of goats. This agrees with Lev. 16. On the day of atonement the high priest took the blood of both a bull and a goat and sprinkled and anointed the various articles of the sanctuary, in both the holy and most holy places, and cleansed them from the uncleanness or sins of the people. And Paul says the heavenly sanctuary must be purified or cleansed with better sacrifices; and for this reason Jesus, our High Priest, is entered into the sanctuary and true tabernacle, which the Lord pitched, and not man, by his own blood. The cleansing of the sanctuary is the work of the priest in his mediation, and hence the 2300 days do not reach to the coming of our Lord, but to the time of his entering upon the last work in his mediation, the antitypical atonement day, which work is accomplished in Heaven before the second advent.

The time of cleansing the sanctuary, and the hour of his judgment, are synchronous; for when the sins of the people are blotted out or removed from the presence of God’s throne, then God’s people are acquitted, their judgment is accomplished—and the coming of the Lord to give them the reward of immortality at the instant of their resurrection, is the announcement of the favorable decision already procured at the throne of judgment. Here is a harmony of type and antitype, of prophecy and fulfillment, which is found in no other view.

3. It needs but a brief examination of Rev. 13 and 14 to convince any one that the following assertion in the article referred to contains a great error:—

“The third angel, like the second and for the same reason, presents no new truth to be believed or practiced, but simply pronounces the curse that will fall on those who disobey the message of the gospel as announced by the leading or first angel.”

The beast is said, in Rev. 13:3, to be wounded unto death, and his deadly wound was healed. This wound was given when his power was taken away in 1798. At that time his “head” was taken off; pope Pius VI. was taken prisoner, and died in exile. But another pope was elected; the deadly wound was healed; yet there was never restored to him that degree of civil power by which he could make war, or wear out the saints of the Most High. Another beast, with two horns, comes up out of the earth, which makes “an image to the beast which had the wound by a sword and did live.” This shows that the image is made after the deadly wound is given and healed, that is, this side of 1798. And the third angel’s message is based on facts connected with this image: that is, it is based on facts which had no existence in 1798. Yet Eld. Paton thinks that message “presents no new truth to be believed”? So clearly does he prove that it is vain to look to “first-day Adventists” for light on this message.

The two-horned beast also causes “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” As this enforcement of the worship of the beast is this side of the healing of the deadly wound, it is also in this century. And it causes “the earth” as well as “them that dwell therein” to worship the first beast. Eld. P. thinks the mark (enforced) is nothing more than the spirit of the first beast. Will he or any “first-day Adventist” tell how “the earth,” in distinction from “them that dwell therein,” is made to worship the first beast? We find the mark in the legally-enforced Sunday institution—a papal institution—the man-made rival of the Sabbath enjoined in the commandments of God. By the civil law, and especially when the “Religious Amendment” is obtained, the land must neither be tilled nor reaped on the Sunday; it is made to rest on the day of papal power, instead of on the day commanded by Jehovah. Thus the earth is caused to worship the beast. This is the only interpretation we have ever seen which explains this text. It is with regret that we are forced to say that every exposition of this prophecy given by the “first-day Adventists” gives evidence of a superficial study of it, or a state of prejudice which shuts their eyes against just conclusions.

4. We believe with the writer that the spirit of the beast is manifested in all who retain the corruptions of Babylon. And among these will be

numbered, in the great day, all who cling to her institutions to the neglect of the institutions of God’s word. We believe also that “the gospel has not changed,” even since the days of Abraham, or since it was preached to them who fell in the wilderness. But there was a time appointed for the full development of its several facts; see Mark 1:14, 15. By comparing Isa. 61:1, 2 with Luke 4:16–21, it is seen that the proclamation of the judgment is a part of the gospel, but not that part which the Saviour said was fulfilled in his day. He announced a “judgment to come,” and so did his apostles. But it was reserved to the angel of Rev. 14:6, 7, to proclaim “the hour of his judgment is come.” And this text says it was proclaimed to the world. Now there was just such a proclamation made “with a loud voice” in 1844; but none in 1798. Therefore we must look to 1844, not to 1798, for the first angel’s message. And it was based on the termination of the prophetic period of 2300 days, which was in 1844, and not in 1798.

We agree also that “the essential elements of holiness are immutable.” And these elements are found only in the holy moral law of God. This is plainly stated in many texts of Scripture; some of which speak of the perfection, completeness, and spirituality of the law itself, and some, of the perfection of character developed by obedience to the law. But the order is given to seal the law among the disciples. Isa. 8:16. Not that God left his law deficient or unsealed, but man has torn away the seal and substituted therein the mark or sign of the beast for the sign of God. “Among the disciples” must be the restoration; with God there never has been any change.

It is true that the seal of the new covenant is the Holy Spirit “in the heart,” and without this no one is Christ’s, or is a servant of God. But there is another sign, or seal, represented as being placed in the foreheads of God’s servants before the coming of God’s wrath upon the earth. The mark of the beast in the forehead or hand is in opposition to this. The Israelites were acknowledged to be God’s people, even his “first born,” (which was always the prized and favored) when Moses was first sent to Pharaoh. But unless the blood of the lamb was sprinkled upon the door posts they would suffer even as the Egyptians. And so it will be before the Lord comes. That being an unusual and extraordinary event, a special work of preparation becomes necessary with the people of God, that they may be able to stand in that day. This is shown in many scriptures, especially in Rev. 7:1–3 and Zeph. 2:1–3. The meek of the earth, with all who have wrought his judgments, are exhorted to seek meekness and righteousness, for, “it may be ye shall be hid in the day of the Lord’s anger.” The third angel’s message reveals the fullness of righteousness which will fit the people of God to stand in that day. “The commandments of God,” his moral law, contain all original obligation; all “the essential elements of holiness.” But man, by transgressing God’s law, has fallen from holiness, and something is required to restore him to the position from which he has fallen. And the remedy is found in “the faith of Jesus.” Thus all is embraced in this message. “Repentance toward God,” for the violation of his holy law, “and faith toward our Lord Jesus Christ,” for the remission of sin. Thanks be to God for a message so comprehensive, so replete with holy principles, by which we may be perfected, and prepared to stand when the plagues of God’s wrath shall be poured out upon the earth.

5. We cannot think the parable of Matt. 25:1–11 refers to the second advent, for the “marriage” takes place before the advent. This parable closes with the bridegroom’s going in to the marriage. That they who are represented as going in with him only do so by faith is shown by Luke 12:35, 36:—

“Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he shall return from the wedding.”

He further says, “He shall gird himself, and make them to sit down to meat, and he will come forth and serve them.” This will be at “the marriage supper of the Lamb,” at which all the saints will be honored guests. This view, which is the only one that harmonizes the Scriptures, has no difficulty when we consider that the record is a parable, and not one of literal events. It is easy to turn parables aside from their application, and this is done whenever they are made to speak contrary to other scripture declarations. The use which is so often made of the parable of “the rich man and Lazarus,” should serve as a warning to us not to decide a question by a parable alone, but to seek to harmonize it with the other scriptures.

We cannot see how they who oppose the setting of time for the Lord’s coming are the servants who say, “My Lord delayeth his coming.” More strictly speaking, the idea of delay is connected with the passing of a time when one is expected. If the various times which have been set when the Lord should come were true and Heaven-appointed times, then he has surely delayed, for he did not come as appointed. But if they were not true, then this long-continued work of setting times is only a fanatical delusion. We say there never has been, by the Scriptures, a time appointed for his coming; hence we do not say he has delayed his coming. There was a time appointed for him to go in to the marriage, or to enter as a High Priest into the Most Holy to cleanse the sanctuary. And this he did at the time appointed. When 1874 passes, and a few more deluded ones are disappointed, there will be room for them to say again, “My Lord delayeth his coming.”

To us there is no such delay. We cannot look for the Lord until “the servants of our God are sealed in their foreheads,” until the seven last plagues are poured out upon the worshippers of the beast and his image. When the sixth plague is poured out, the Lord Jesus says, “Behold, I come as a thief. Blessed is he that watcheth.” The third angel’s message locates the plagues, and prevents the true believers from looking for the Lord at times unauthorized, and thus strengthens their hope and faith by preventing disheartening disappointments and apparent delays.

We offer these comments in no censorious spirit. We will gladly do good to those who are in darkness on “the present truth.” It is our earnest hope and prayer that they may see and correct all the errors of their faith before this gracious message closes, that they may have part with the triumphant company who shall stand on the sea of glass, rejoicing in their “victory over the beast, and over his image, and over his mark, and over the number of his name.” Rev. 15:1, 2.

J. H. WAGGONER.

Jeddo, Mich.