Why can we not Believe in the New Time?
By Uriah Smith
THERE are many and definite reasons why those who hold the views we hold, cannot believe in time; so many and so definite that we shall consider ourselves safe in the following positive declaration: It is utterly impossible for those who believe in "present truth," to believe in the new time. A few reasons for this assertion, we shall now attempt to present; and in order to come at the question at once, we will notice briefly our position on those points which have any direct bearing on time. 1. We believe that the prophetic period of 2300 days given to Daniel, did commence at the going forth of the commandment to restore and build Jerusalem, in the 7th of Artaxerxes, B. C. 457, and that it consequently did terminate in 1844. 2. We believe that the Sanctuary is in heaven where our great High Priest is ministering for us; the great antitype of the sanctuary which was upon the earth from Moses to Christ; that its cleansing is, not by fire, but by blood, as we are taught in the type; that Christ at the end of the 2300 days entered into the Most Holy Place, and commenced the final work which is termed, the cleansing of the Sanctuary, as was shadowed forth by the ministration on earth. Hence we find there was no failure in the passing of the time in 1844: we only mistook the event to transpire, in misapplying the term, Sanctuary. 3. We believe that the three angels' messages, [Rev. xiv,] are distinct messages to be fulfilled, in order, just previous to the coming of the Son of man. We believe that the first and second had their fulfillment in the mighty move which spread throughout the world, especially during the years of 1843-4. We believe that we are now living under the third and last: "If any man worship the beast and his image," &c. Such is the outline of our position on these points. If any require proof, they can be furnished with publications giving abundant and explicit testimony for these views. We shall not therefore present the reasons of our faith here, but proceed to inquire, Why cannot those who hold these views believe in the new time? We will present our answers to this question in order: 1. Because to agree with the new-time theory, the date of the 2300 days must be moved in order to make them terminate in the future. Their commencement, as we learn from Dan. ix, is from a commandment to restore and build Jerusalem: the 70 weeks being the first 490. But when we find that there is, in reality, no other decree for the restoration of Jerusalem than the 7th of Artaxerxes, [see Ez. vii,] we begin to suspect that that is the place for their commencement; and when we find that no other date will answer the conditions of the prophecy, in regard to the Messiah the Prince, the crucifixion—causing the sacrifice and oblation to cease—and the confirmation of the covenant for one week;—when we see that no other date will answer these conditions of the prophecy, we are positively certain that they can commence no where else. Therefore to change the date from where it has been indisputably fixed, is all wrong. 2. If the preaching of time is right now, it follows that the preaching of time in 1843-4 was wrong. If the preaching of time was wrong then, and nothing accomplished by it, it follows that the first and second angels' messages were wrongly applied. If they were misapplied, or were not fulfilled in the great work which then took place, it follows that the whole Advent movement was a complete failure and the work of man. This, no one who was a partaker in it, or even a witness of its mighty power, should be willing to admit. If the two first messages were wrong, or have not been given, we cannot of course now be having the third; consequently our position in this respect is all false. Thus by taking for a moment this ground, and following out the conclusions to which it leads, we find the whole system of the Advent faith completely demolished. And what have we in its stead? We have a theory in which the main pillar in prophetic chronology is wrested from its true foundation, and placed where there is no warrant for placing it; placed where it will not agree with the conditions of the prophecy, or harmonize with events along the stream of time. And why is all this? Simply that it may terminate yet future, and that people may hold the unnatural, and unscriptural view, that this sin-cursed earth is God's Sanctuary, that it will be cleansed by fire, and Christ will come at the end of the 2300 days; which views we have no warrant in the Word of God for believing. Infinitely better it would be to heed the harmonious and plain teachings of the Scriptures on these points; to believe that the purposes of God are fulfilling all about us; that his plans are moving on, and his work progressing to its final accomplishment; that what he has done is well done, and will stand forever. The mighty angel with one foot on the land and the other on the sea, [Rev. x,] has lifted up his hand to heaven, and sworn by him that liveth forever and ever, that there should be (prophetic) time no longer; and it is not for us to presumptuously array ourselves against his testimony, or recklessly exclaim, The days are prolonged and every vision faileth. Eze. xi, 22. We consider our first proposition sufficiently demonstrated: that it is utterly impossible for those who believe in "present truth," to believe in the new time. We cannot hold one position and at the same time believe another, which directly contradicts and destroys it. We cannot serve God and mammon. It has been asked if it was not "time" that roused the world in 1843-4; and, "What would have been accomplished without the preaching of time?" We admit that it was the preaching of time that accomplished the work then; and why? Because it was ordained of God and came in its appointed time and place; and as sure as it is that the preaching of time did the work then, so sure it is that it will never again rouse the world. Its mission is accomplished; and one fulfillment, only, to prophecy, is the order of an unchangeable God. It has also been suggested that "the third angel's message when rightly understood stands intimately connected with definite time." We think not: the first angel, only, proclaims time: The hour of his judgment is come. The third brings to view the saints in the patient waiting time, keeping the commandments of God and the faith of Jesus. The mighty move that roused the world in 1843-4, is not over yet. The Advent doctrine is not a doctrine to claim attention for a while and then pass off and be forgotten. People may think the past a failure, and that whatever theories are advocated now must be something distinct and separate from that; but not so. The position we occupy is no new position disconnected with the past. It is only a further development of that true Advent faith which has its immovable foundation on the Word of God—further developed as we have been led along down the track of prophecy. And while we can trace to our joyful satisfaction every step through which we have been guided thus far, and see by the light of truth where we stand in the prophetic and moral history of the world, we are prepared to remain steadfast a little longer till the atoning work of our great High Priest shall be accomplished; till we see the end of the race, the close of the warfare, and receive our palms of victory and our crowns of life. U. S.