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Review and Herald, Vol. 9, No. 26.

ESSAY ON SECRET PRAYER

Review and Herald

Apr 30, 1857

Publishing Committee · Battle Creek, Mich. · Apr 30, 1857

ESSAY ON SECRET PRAYER.

(Concluded.)
Our inquiry now is, What are the things which most frequently hinder the uniform and proper performance of Secret Prayer, by those who esteem it a privilege.
The grand adversary of God and man will undoubtedly do all he can to keep us from our closets, and to embarrass our minds and hinder us in our approaches to the throne of grace. He knows that "praying with all prayer," is an important part of the christian's armor; and that the feeblest follower of the Lamb, if he give himself unto prayer, shall more than conquer. He will therefore exercise his craft, and exert his power to draw or drive us from the duty; and will avail himself of every circumstance and occurrence favorable to his diabolical purposes; will adapt his temptations to our natural dispositions and temperature, and take the advantages of our weakness. Hence the hindrances to Secret Prayer must be many and various; some of which rob us of the opportunity for prayer; some weaken the inclination and deprive us of the power to perform it. It is impossible to enumerate all the hindrances; a few of the most common shall be pointed out.
Sin is a hindrance. Sin blinds the mind, brings guilt upon the conscience, and hardens the heart. Such are the effects, not of the outward acts of sin only, but likewise of the indulgence of unholy tempers. If we give place to the Devil by fostering pride, discontent, distrust of divine providence, self-will, or any other wrong temper toward God, we grieve the Holy Spirit, and become indisposed for secret intercourse with Him who "is of purer eyes than to behold iniquity," Envy, revenge, censoriousness, or any other temper contrary to the love of our neighbor, will have the same effect. The duties of the closet will become irksome to the man who is overcome of these evils; and should he still through the force of habit continue to retire as before, yet the effect of his prayer is hindered. "If I regard iniquity in my heart, O Lord, thou wilt not hear my prayer."
Unwatchfulness and levity of spirit are great hindrances to prayer.
While we shudder at the idea of committing open sin we may unawares slide into a careless and trifling spirit, and its natural attendant, trifling conversation; by which the mind is disqualified for the spiritual exercises of religion. Cheerfulness becomes a christian; and if tempered with discretion and piety, makes religion appear amiable to others, and conducive to our own happiness. But trifling and levity, are unbecoming the christian character, and unfit the mind for secret prayer.
If it be inquired, How may we determine when cheerfulness has degenerated into levity? the answer is plain: When you find a disinclination to "pray to your Father who seeth in secret" is the consequence of what you call cheerfulness or facetiousness. Alas, how common this! Many indeed in this state of mind, find pleasure in attending meeting for religious purposes, and not only endure, but enjoy a sermon for an hour together, but have not the heart to pray one quarter of an hour at once in secret, perhaps in the course of a week! It is a bad sign when a man can find no pleasure in any religious duties but those which are public.
Closely connected with unwatchfulness and levity, is TOO MUCH COMPANY.
Man is not formed for entire solitude, but for society. It is natural, therefore, to desire social intercourse with others. Good company is agreeable, and conversation with judicious and pious persons is pleasing, instructive, and useful. They have very erroneous views of religion, who conceive it to have an unsociable tendency: the reverse is true. It is a perfect bond, which unites in their views, hopes, pleasures, pursuits, and interests, those who live under its influence. It improves social life, and renders it at once agreeable and profitable. And when religion shall be perfected in heaven, most blessed state of society shall exist forever.
Yet it is found difficult to spend much time in company to advantage. Mr. Wesley advised his friends seldom to spend more than an hour at once in company. Exceptions must be admitted; but long conversations usually degenerate into mere chit-chat. And how often after ceremonious visits have we had to lament not only the loss of two or three hours for ever, but also the loss of the spirit of prayer. This is a weight which ought to be laid aside, an obstruction in the way which impedes many in their spiritual progress, and lessens their usefulness.
A late writer of a deep devotional spirit remarks: "The conversation of our friends, that most agreeable enjoyment, must be used with caution. Friends often rob us of our time: we should take care that they do not rob us of our best time—the sacred hours of devotion. Many may join in Seneca's complaint, 'Much conversation is hurtful to me.' In retirement we recover ourselves, wind up the depressed mind toward heaven, and get the frame rectified again."
An undue attachment to the world, and an immediate concern about lawful things, may be reckoned among the hindrances of closet duties.
Worldly hopes and fears, joys and sorrows, cares and anxieties, occupy the thoughts, and engross the mind; things in themselves lawful, nay, commendable and necessary, become snares when they engage too much of the attention. A multiplicity of business; the concerns of a large family; the unavoidable trials and difficulties of human life; and a variety of other circumstances, obtrude upon the mind, and occasion that perplexity, and too often stir up those tempers which, if yielded to, have a direct tendency to alienate the heart from God. In such a disposition of mind, there is no inclination for spiritual worship and intercourse with the Lord in the closet; and in such a state of mind, a little difficulty will prove an effectual hindrance.
Dejection of Spirit on account of the difficulties and trials of life, and more especially on account of their own unfaithfulness, is the principal hindrance to many conscientious persons. In some this is constitutional; they are apt to be cast down about everything that is attended with difficulty; and their natural temper influences their religious character. In others, it is owing to partial views of divine things. They doubt not the goodness, grace or power of God; but it seems reasonable and proper that they who are so unworthy, so unfaithful and unprofitable, should doubt whether he will bless them; nay, they conceive it would be presumptuous in them to approach even the throne of mercy with boldness.
Though these reasonings have no foundation in Scripture, and are contrary to the whole tenor of the covenant of grace; yet to a mind depressed and darkened, they appear very plausible. Satan now "transfor[ms] himself into an angel of light;" and taking advantage of the disposition to dejection, labors to depress the mind still more. Many, yielding to his suggestions, give place to unbelief, and neglect prayer. Though they do not intend to do wrong, it is certain that such persons, by a voluntary humility, at once dishonor God, and injure their own souls.
The greatest hindrance of all is, spiritual sluggishness. This evil creates difficulties and raises objections to the duty. It will not be unprofitable, nor perhaps unnecessary, to examine a few of those objections which have a fatal influence on the conduct of many professors of religion.
Some allege want of time.
This may be correct as it respects the employment of large portions of time daily in the duties of the closet. A man may be placed in such circumstances as absolutely and unavoidably deprive him of that privilege. However, generally speaking, if time be well improved, some part of it may be redeemed for the purpose of secret prayer. There are twenty-four hours in the day. Shall we find time for worldly business, for meals, for sleep? yea, for discourse with those about us, and yet have no time, not one quarter of an hour in a day, for prayer to Him that "seeth in secret?" Shall the God of heaven and earth wait to admit us to a private audience for a whole day, and we neglect to improve so high a favor?
Those who plead a want of time, owing to a multiplicity of business, would do well to consider what business can be of equal importance to that of glorifying God, and securing the salvation of the soul. Many, it is to be lamented, are too eager to obtain wealth, and involve themselves in the cares and employments with that view, which deprive them of the time which should be improved for eternity, in secret with the Lord. "The substance which is the price of prayer, (says an old divine,) may be the price of blood."
Others omit the duty under the pretence that their hearts are in such a state, that they cannot pray acceptably and profitably.
If it be really the case that the heart is so indisposed to the duty, there is just cause of alarm, more than if the house were on fire! Let such a one do violence to himself; let him pray as well as he can; let him cry to God for the aid of his Holy Spirit; and let him resolve, on the one hand, not tamely to submit to Satan and his own heart, nor on the other, to sink in discouragement.
With more plausibility one says, "I have not a convenient place for retirement."
An apology has already been found for those who have not a convenient room for retirement. It is their comfort to reflect while they love prayer, and the Lord knoweth their circumstances, and a praying heart will find a place for prayer, as frequentlyas possible; and when it is not practicable to retire from company for the performance of the duty of Secret Prayer, will imitate an Old Testament saint, [see Neh. ii, 4.] in the exercise of holy ejaculations.
For the instruction and encouragement of persons in such circumstances, a digression from the main subject perhaps will not be deemed improper. Let it then be recollected, that the God we worship is not confined to places; but is every where present, and always attentive to the breathings of our souls. Intercourse with him may be enjoyed, amidst all the bustle of business and of domestic concerns; and Ejaculatory Prayer is recommended as a means of attaining that happiness.
The example of Nehemiah places it in a just point of view. Neh. ii. Hearing of the state of Jerusalem, the city of his fathers' sepulchres, which lay waste, "sat down and wept, and mourned certain days, fasted and prayed before the God of heaven." So oppressed was he with grief that he could not conceal it from the king, his master. His countenance, which had "not been sad aforetime" in the royal presence, indicated a mind in great distress. The king said to him, "Why is thy countenance sad, seeing thou art not sick? Then I was very sore afraid, and said unto the king, Let the king live forever! Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are burnt with fire. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven."
It is not probable that Nehemiah's prayer was vocal. In the presence of the king and his courtiers he would not pray aloud. He lifted up his heart to the God of heaven, and the God of heaven heard and answered him.
The example of Nehemiah is worthy of imitation. The exercise of mental prayer is a means of grace of which we need not be deprived by any outward circumstances; and the earnest breathings of the soul to God in holy ejaculations, will be attended with the best effects.
It is of great importance to have correct views of Him who is the object of worship, and to have a realizing sense of his being, perfections and presence. Not a bare opinion of these things, but a deep impression of them upon the heart. Who will pray to a distant deity? or to one who is so engaged as to be incapable of attending to his prayer? Who is, as Elijah sarcastically represents Baal, "asleep, or on a journey, or talking" with some other persons. Or to one who is unable to help, who is as "a broken cistern that can hold no water," and affords no supplies; or who, if able, is unwilling to save and bless? God is ever present. See Ps. cxxxix, 1, &c. He can attend at the same instant, to every worshiper in heaven and earth. Though styled "the God of heaven," he fills universal space, and knoweth our inmost desires. Yea, he knows better than we ourselves do, our states and necessities.
He possesses whatever is necessary to render all his creatures completely happy, and can supply all their wants, without any diminution of his fullness. "He is able to do exceeding abundantly, above all that we ask or think." He sits at the helm of the universe, and all the causes, natural, moral and accidental, are subject to his direction and control. "He doeth what ever pleaseth him, in heaven, and earth, and all deep places." His providence rules over all. He supports and governs this world which he created, and exercises a superintending care over every part, (however insignificant it may appear,) of the whole. "Even 'a sparrow falleth not to the ground without his notice. But toward the upright his providence is kind and gracious. The very hairs of their heads are numbered." He has fully expressed his peculiar regard for them that fear him, and has engaged to give them grace and glory, and to withhold no good thing from them. And it may be added that the experience of his people in all ages, confirms the truth of his gracious declarations.
Let a lively sense of these things exist in the mind, and it will be prepared, and disposed to offer holy ejaculations to a present God, who is able and willing to supply all its wants.
A deep consciousness of our present necessities will be useful. This is something more than a conviction that in general we are poor and needy, and wholly dependent upon God; it implies an inexpressible sense of our need of help now, this moment; accompanied with the conviction that God alone can help us. So it appears in the case of Nehemiah.
Happy they who live habitually in this spirit! They are disposed and enabled to express their desires amidst the various avocations of life, without a voice, to him who attentively regards their prayers, and supplies their wants. Realizing the presence of the Almighty God of love, and impressed with a sense of their present necessities, they "pant for God, even the living God; their heart and flesh cry out for" him. These, like all other addresses to God, should be offered up in faith, nothing doubting; in full assurance of being heard and answered.
Concerning this mode of address to the Almighty, it may truly be said, no place or time is improper for it. In the house of God, in our own houses, in company, in solitude, in the market or shop, in our leisure moments, or amidst the hurry of business, we may pray to the God of heaven, and he can and will attend to our petitions. In prosperity and adversity, in every emergency, and in all possible circumstances, we may lift up our hearts unto the Lord for reasonable aid, and shall find him to be a very present help in every time of trouble. Great attainments in this soul-enriching exercise may be acquired if we apply our minds to it. And let it not be imagined that it will be attended with a certain gloominess of aspect in company, dishonorable to religion. It will have a contrary effect. We shall
"Present with God, by recollection seem Yet present by our cheerfulness with them."
Our serious cheerfulness will recommend religion to others; and which is of infinitely greater moment, we shall enjoy the testimony of a good conscience, and a comfortable evidence of the divine favor.
In conclusion—let it be observed, the subject of this essay should be improved to practicable purposes; otherwise the end for which it is offered to the public will not be attained, and the time spent in reading it will be lost for ever.
It is possible some may take up and read this little book who have never been in the habit of praying to God in secret. Perhaps it never entered into your mind to do it. You dislike solitude altogether or if you seclude yourself from company for other purposes, it never occurred to you, "I must enter into my closet, and pray to my Father who seeth in secret." It would be well for you to consider that you must die alone; and also that you must soon appear before God. If you are now averse from secret intercourse with him, how will you bear to meet him face to face? Form in your mind now an apology for your conduct, which you will venture to present to him in that day! Conscience forbids the attempt. Then retire, and fall down upon your knees before the Lord, and implore his mercy. Let it be said in heaven concerning you, "Behold he prayeth."
It is lamentable that many who once found it good to draw near to God in Secret Prayer, either wholly or in part, should omit it.
Let such persons call to mind the former days. Recollect the time when you were burdened with a heavy load of guilt. Then you retired from company. He who saw Nathaniel "under the fig tree," saw you upon your knees in secret, lamenting your sins, pouring out your hearts before him, and pleading for mercy. When the Lord showed you his mercy, and granted you salvation, you delighted in him, and found yourselves happy, inexpressibly happy, in his presence, when no eye but his saw you, no ear but his heard you. Can you not call to your remembrance that at such a time and in such a place the Lord visited you with his loving-kindness. Can you not like Jacob, (when alluding to Bethel,) say, "God Almighty blessed me" there? In the hour of temptation and in the day of trouble you made "known your requests to God, by prayer and supplication with thanksgiving; and the peace of God which passeth all understanding, kept your heart and mind through Christ Jesus." "Where is the blessedness you spake of?" It is fled. Your love has waxed cold. You no longer enjoy communion with God. Your acts of worship are formal, and you are in danger of total apostasy. "Remember from whence you are fallen; repent and do your first works," and you shall be restored to your former enjoyments. O lose not a day, a moment. Make haste to renew your former intimacy with the Lord.
Hail, ye happy souls! who are found day by day in the uniform, serious, lively performance of the duty recommended in these pages. You know, not by report or speculation only, but by happy experience, that the duty of Secret Prayer is also an invaluable privilege. Often do you say, when alone with Him whom your souls love, "It is good to be here." You are sorry when deprived even by lawful and unavoidable causes, of your time for religious retirement: and you would account it a calamity to lose your relish for, and delight in, Secret Prayer, more than if you lost your property or your health.
The power over sin, the ability to do and suffer the will of God, the conscious nearness to him which you enjoy, and your prospects and anticipations of eternal glory and blessedness, all combine at once to excite in your hearts a grateful sense of your high privilege, and to confirm your resolution to give yourselves unto prayer. You justly regard as pledges and earnests of greater good, the blessings already received. Only "continue in prayer, and watch in the same with thanksgiving," so shall you find every divine promise made good to you. "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint."
"Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen."

DANIEL CHAPTERS VIII AND IX.

By Editor

IN remarking on these chapters, the ram, goat little horn, 2300 days, 70 weeks and the Sanctuary, will be briefly noticed.
1. THE RAM. Verses 3, 4. "Then I lifted up mine eyes, and saw, and behold, there stood before the river, a ram which had two horns; and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great."
This symbol is explained by the angel in verse 20. "The ram which thou sawest, having two horns are the kings [kingdoms] of Media and Persia." It represents the same as the breast and arms of silver of Chap. ii, and the bear of Chap. vii. This vision does not begin with the empire of Babylon, as do those of the second and seventh chapters, but it commences with Media and Persia, at the height of its power.
2. THE GOAT. Verses 5-8. "And as I was considering, behold an he goat came from the west on the face of the whole earth, and touched not the ground; and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns; and there was nopower in the ram to stand before him, but he cast him down to the ground, and stamped upon him; and there was none that could deliver the ram out of his hand. Therefore, the he goat waxed very great; and when he was strong, the great horn was broken; and for it, came up four notable ones toward the four winds of heaven."
The angel explains this symbol in verses 21, 22. "And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power." The goat, then, represents Grecia, the same as the brass of the image of chapter ii, and the leopard of chapter vii. Greece succeeded Persia in the dominion of the world, n. c. 331. The great horn is here explained to be the first king. The four horns that arose when this horn was broken, denote the four kingdoms into which the empire of Alexander was divided after his death. The same is represented by the four heads and four wings of the leopard of Dan. vii. See Chap. xi, 3, 4.
3. THE LITTLE HORN. Verses 9-12. "And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground and stamped upon them. Yea, he magnified himself even to the Prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered."
This symbol is explained by the angel in verses 23-25. "And in the latter time of their kingdom when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand."
To avoid the application of this prophecy to the Roman Power, Pagan and Papal, Papists have shifted it from Rome to Antiochus Epiphanes, a Syrian king who could not resist the mandates of Rome.
See notes of the Douay [Romish] Bible on Dan. vii; viii; xi. This application is made by the Papists, to save their church from any share in the fulfillment of the prophecy; and in this, they have been followed by the mass of opposers to the Advent faith. The following facts show that

THE LITTLE HORN WAS NOT ANTIOCHUS.

1st. The four kingdoms into which the dominion of Alexander was divided, are symbolized by the four horns of the goat. Now this Antiochus was but one of the twenty-five kings that constituted the Syrian horn. How, then, could he, at the same time be another remarkable horn?
2d. The ram, according to this vision, became great; but the little horn became exceeding great. How absurd and ludicrous is the following application of this comparison:
Great. Very Great. Exceeding Great. Persia. GRECIA. ANTIOCHUS.
How easy and natural is the following:
Great. Very Great. Exceeding Great. Persia. GRECIA. ROME.
3d. The Medo-Persian empire is simply called great. Verse 4. The Bible informs us that it extended "from India even unto Ethiopia, over an hundred seven and twenty provinces." Esther i, 1. This was succeeded by the Grecian power, which is called VERY GREAT. Verse 8. Then comes the power in question which is called EXCEEDING GREAT. Verse 9. Was Antiochus exceeding great when compared with Alexander, the conqueror of the world? Let an item from the Encyclopedia of Religious Knowledge answer:
"Finding his resources exhausted, he resolved to go into Persia, to levy tributes and collect large sums which he had agreed to pay to the Romans."
Surely we need not question which was exceeding great, the Roman power which exacted the tribute, or Antiochus who was compelled to pay it.
4th. The power in question was "little" at first, but it waxed or grew "exceeding great toward the south, and toward the east, and toward the pleasant land." What can this describe but the conquering marches of a mighty power? Rome was almost directly northwest from Jerusalem, and its conquests in Asia and Africa were, of course, towards the east and south; but where were Antiochus' conquests? He came into possession of a kingdom already established, and Sir Isaac Newton says, "He did not enlarge it."
5th. Out of many reasons that might be added to the above, we name but one. This power was to stand up against the Prince of princes. Verse 25. The Prince of princes is Jesus Christ. Rev. i, 5; xvii, 14; xix, 16. But Antiochus died 164 years before our Lord was born. It is settled, therefore, that another power is the subject of this prophecy. The following facts demonstrate that

ROME IS THE POWER IN QUESTION.

1st. This power was to come forth from one of the four kingdoms of Alexander's empire. Let us remember that nations are not brought into prophecy, till somehow connected with the people of God. Rome had been in existence many years before it was noticed in prophecy; and Rome had made Macedon, one of the four horns of the Grecian goat, a part of itself n. c. 168, about ten years before its first connection with the people of God. 1 Mac. viii. So that Rome could as truly be said to be out of "one of them," as the ten horns of the fourth beast in Chap. vii, could be said to come out of that beast, when they were ten kingdoms set up by the conquerors of Rome.
2d. It was to wax exceeding great toward the south, and toward the east, and toward the pleasant land. [Palestine, Ps. cvi, 24; Zech. vii. 14.] This was true of Rome in every particular. Witness its conquests in Africa and Asia, its overthrow of the place and nation of the Jews. John xi, 48.
3d. It was to cast down of the host and of the stars. This is predicted respecting the dragon. Rev. xii, 3, 4. All admit that the dragon was Rome. Who can fail to see their identity?
4th. Rome was emphatically a king of fierce countenance, and one that did understand dark sentences. Moses used similar language when he evidently predicted the Roman power. Deut. xxviii, 49, 50.
5th. Rome did destroy wonderfully. Witness its overthrow of all opposing powers.
6th. Rome has destroyed more of the "mighty and holy people," than all other persecuting powers. From fifty to one hundred millions of the church have been slain by it.
7th. Rome has stood up against the Prince of princes. The Roman power nailed Christ to the cross. Acts iv, 26, 27; Matt. xxvii, 2; Rev. ii, 4.
8th. This power is to be broken without hand. Compare with Chap. ii, 34, 45, where it is said that the stone "cut out without hands," smote the image, &c. Its destruction then takes place at the final overthrow of all earthly powers.
4. THE 2300 DAYS.—The field of vision, as we have seen, is the empires of Persia, Grecia and Rome. We will here introduce the inquiry of one saint, [angel,] and the answer by another.
Verses 13, 14. "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed."
It is a fact that 2300 literal days (not quite seven years) would not cover the duration of a single power in this prophecy, much less extend over them all; therefore the days must be symbols, even as the beasts and horns are shown to be symbols. It is also a fact that a symbolic or prophetic day is one year. Eze. iv, 5, 6; Num. xiv, 34. Hence, the period is 2300 years.
In regard to the date of the 2300 prophetic days, they evidently commence with the vision, at the height of the Medo-Persian empire. Anything more definite, this chapter does not furnish, we must therefore look elsewhere for the definite explanation of this matter.
5. THE 70 WEEKS. We regard this period of Chap. ix, as the only key to the time of the vision of Chap. viii. Notice as follows:—
1st. The command to Gabriel, [Chap. viii, 16.] "Make this man [Daniel] to understand the vision."
2d. Gabriel did make the Prophet to understand what the ram, goat and little horn meant, yet,
3d. Daniel says, at the close of this interview with the angel, "I was astonished at the vision but none understood it." None understood the time—where to commence the 2300 days, and "what manner of time" they were.
4th. The ninth chapter of Daniel records another visit of Gabriel. The Prophet is praying when the angel touches him, and says, "I am now come forth to give thee skill and understanding." It was on time that the Prophet needed "understanding," as the other symbols had been explained. And mark the heavenly messenger's first declaration, after telling Daniel to "consider the vision;" "Seventy weeks are determined [literally, cut off, as Hebraists admit] upon thy people," &c. Cut off from what? Most certainly, cut off from the 2300 days, as a period of time can only be cut off from time.
The "going forth of the commandment to restore and to build Jerusalem" is mentioned in verse 25 as the event to mark the commencement of the 70 weeks. As the 70 weeks are cut off from the 2300 days, it follows that they form the first 490 of those days, and both periods begin at the same date. Here we take leave of this part of the subject, and refer the reader to our works on the 2300 days and the Sanctuary, where it is shown that the 2300 prophetic days began n. c. 457, and terminated A. D. 1844.
6. THE SANCTUARY. It has been supposed that the earth, or a portion of it, was the Sanctuary of Daniel viii; but this is indeed a great error; one that has stood in the way of the reception of the truth, and out of which has grown the recent fanaticisms on the definite time of the Second Advent.
The definition of the word sanctuary, is a "sacred place," a "dwelling-place of the Most High." This earth, or any portion of it, has not been such a place since man left Eden 6000 years since. As the typical Sanctuary of the Jews was the center of their religious system, so the "greatest and moreperfect Tabernacle" above, of which Jesus Christ is a High Priest, forms the center of all gospel truth. There is God the Father, there is Jesus Christ, a merciful High Priest, and there is the mercy seat, the ark, the law of God, [Rev. xi, 19,] and the holy angels. We are indeed, introducing a glorious theme. It would be better for the spiritual interests of the people of God if they would more constantly look upward, and by faith view the glories of the heavenly Sanctuary. We recommend the reading of the book of Hebrews as an excellent commentary on this subject. We invite the especial attention of the reader to those works where a scriptural view of the Sanctuary to be cleansed at the termination of the 2300 hundred days, is given, with the nature of its cleansing.
Events immediately preceding the second coming of Christ are mentioned in Dan. viii, yet that event is not brought to view in that chapter. It is true that it is said in verse 25, when speaking of the little horn, "he shall be broken without hand;" but the wrath of God in the seven last plagues will, at least, commence to break earthly Governments, prior to the Second Advent. Read their dreadful description in Rev. xvi. After the sixth vial is poured out it is said, "Behold, I come as a thief;" his coming is then still future.
The event to transpire at the end of the 2300 days, is the cleansing of the Sanctuary. That the tabernacle of God is the Sanctuary of the Bible, a multitude of texts directly testify. Ex. xxxvi, 1-6; Lev. iv, 6; xvi, 33; Num. iv, 15; Ps. lxxviii, 54, 69; Heb. viii, 1, 2. That the cleansing of the Sanctuary is the work of the High Priest, performed by blood, and not with fire, is also a matter of certainty. Lev. xvi; Heb. ix. The work of cleansing the Sanctuary is not that of a king taking vengeance on his adversaries, but that of a priest concluding his work in the tabernacle of God. Hence, this work must precede the Second Advent, and be accomplished before the priestly work of our Lord is closed in the Sanctuary of God. Until that point of time, the wrath of God is stayed by the intercession of our great High Priest. When that point is reached, the sins of the host or church, having been transferred from the Sanctuary to the anti-typical scape-goat, and the saints of God being all sealed, the wrath of God without mixture of mercy is poured out, and the adversaries of the Lord are destroyed with an utter destruction. The period of time in which the Sanctuary is being cleansed, we understand to be what the angel denominates "the last end of the indignation." Dan. viii, 19. That it occupies a space of time is evident from the form of expression used by Gabriel: "I will make thee know what shall be in the last end of the indignation."
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