THE SANCTUARY. 
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SANCTUARY
TWENTY-THREE ItU'NDRED DAYS
- OF
DANIEL VIII, 14.
BY URIAH SMITH.
"Unito two thousand aid three huidred days,  then shall the
sanctuairy be cleansed.'"
STEAM PRESS
OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION.
BATTLE CREEK, MICH.
1877.
THE
AND THE  
PREFACE.
IN introducing to the reader a work on the subject of
the sanctuary, we have no occasion to make any apology
for adding another to the multitude of books that have
been written oil this subject; for no such multitude of
books on this question exists. Indeed, we know of but
two works that have preceded this, each of them published under the auspices of the same denomination to
which the writer of this belongs, and each of them advocating the same view that is here presented. The
first of these was by Eld. J. N. Andrews, author of the
History of  the Sabbath, and other important woiks,
and who, though the pioneer in the presentation of the
subject, left-no essential feature to be discovered by additional light. It was thought that the importance of this
subject would warrant a work giving it a more extended
examination and setting forth more fully the reasons upon
which it rests.  To this thought the present volume owes
its existence.
That which is perhaps most calculated to excite
our wonder in connection with this subject is the fact
that a question so intimately connected with, and so
essentially modifying, some of the most important subjects of the Bible, should have lain so long unnoticed.
And this furnishes all the greater reason why, now that
light is shining upon it, and its commanding position in
the great temple of truth is discovered, the most earnest
(5) 
PREFACE.
efforts should be made to bring it to the attention of the
people.
This subject is intimately connected with the prophecies, and this may be one reason why it has not sooner
come up for consideration; for it has been reserved to
this present generation, living in " the time of the end,"
to behold the seal broken from the prophetic page and
to see a wonderful increase of knowledge respecting its
soul-inspiring utterances. But an understanding of the
subject of the sanctuary is essential to the understanding of some of the most important of these prophetic
records.
There is, it is said, in Rome a room the w.alls of which
are covered with tracings which to the beholder, as he
enters, appear but a mass of inextricable confusion. But
as he reaches one certain point in the room, immediately
all lines fall into place, all forms assume their due proportion, the laws of perspective assert their sway, and the
room appears covered with harmonious and beautiful imagery.
The sanctuary occupies this true point of perspective in
the prophetic apartment of the Sacred Scriptures. From
it the unity and harmony of the prophetic lines can be
seen as from no other standpoint.
It is interwoven also with subjects of the greatest practical importance; and we commend it to the reader as
having a wider bearing and involving a greater number
of important topics than any other subject to which
our attention is called by the unfoldings of prophecy.
U. S.
July, 1877.
-vi 
CONTENTS.
CHAPTER I.
The Subject Introduced,..................................
CHAPTER II.
Connection with Prophecy...............................
CHAPTER III.
Exposition of Dan. 8,....................................
CHAPTER IV.
The Year-day Principle.................................. 4
CHAPTER V.
Dan. 8 Explained by Dan. 9,..............................
CHAPTER VI.
"Determined," Dan. 9: 24, mneans "cut off;"..............
CHAPTER VII.
The Seventy Weeks.....................................
CHAPTER VITf.
Intermediate and Closing I)ates of the Seventy Weeks,....
CHAPTER IX.
The Original Advent Faith...............................
CHAPTER X.
What Is the Sanctuary?..................................
CHAPTER XI.
Points of History,........................................
CHAPTER XII.
The Temple,............................................
CHAPTER XIII.
Destruction of the Temple...............................
CHAPTER XIV.
The Sanctuary Offered by Ezekiel........................
CHAPTER XV.
The Sanctuary Rebuilt,...................................
CHAPTER XVI.
The New-Covenant Sanctuary,............................
CHAPTER XVII.
A Sanctuary in Heaven.................................
(7
PAGF.
..    9
.. 16
.. 26
.. 45
.. 52
...58
.. 65
..    8~9~
.. 102
.. 111
.. 131
..143
.. 156
...162
.. 167
.. 178
..189 
viii                  CONTENTS.
CHAPTER XVIII.
Ministration of the Sanctuary,............................... 197
CHAPTER XIX.
Cleansing of the Earthly Sanctuary........................ 205
CHAPTER XX.
The Ministration of the Heavenly Sanctuary................ 214
CHAPTER XXI.
Within the Vail,.......................................... 221
CHAPTER XXII.
Between the Cherubim,................................. 230
CHAPTER XXIII.
The Priesthood of Christ,................................. 237
CHAPTER XXIV.
Cleansing of the Heavenly Sanctuary,...................... 245
CHAPTER XXV.
A Work of Judgment,.............................. 256
CHAPTER XXVLI.
The Opening of the Temple................................. 262
CHAPTER XXVII.
Finishing of the Mystery of God.......................... 269
CHAPTER XXVIII.
The Atonement,......................................... 275
CHAPTER  XXIX.
The Tenth Day of the Seventh Month..................... 283
CHAPTER XXX.
The Close of Probation..................................... 289
CHAPTER XXXI.
The Seven Last Plagues,..................................  298
CHAPTER XXXII.
The Scape-Goat,.................................. 306
CHAPTER XXXIII.
The End of Sin.................................. 322
CHAPTER XXXIV.
The Subject Concluded,....................................  329
COMPLETE LIST OF TEXTS CONTAINING THE WORD SANCTUARY, 342
INDEX,............................................... 347
viii*
CONTENTS. 
THE SANCTUARY,
6tagttr  ont.
THE SUBJECT INTRODUCED.
HE  Sanctuary-what is it? when is it?
where is it?  What are its uses, and why?
What its relations, and how extensive? What
part does it act in the great scheme of human
redemption? What prominence is given to it
on the inspired pages of the book of God's revelation to men?  What bearing has it upon the
interpretation of the prophecies?  How is its
past history calculated to interest, or how does
its present work concern, us?  What claims has
it upon our attention? In what way are our
dearest interests connected with it?
The traveler who visits those marked spots
where nature has displayed her most marvelous
works or her profoundest mysteries, avails himself of the aid of a guide, who has explored each
perilous path, knows the way to wonders and
beauties hidden from a stranger's eye, and -un
Sanctuary.
2 
THE SANCTUARY.
derstands what dangers beset the steps of the
unwary.  We have to some extent explored this
remarkable subject, and would be glad to point
out to him who has not made it his study some
of the beauties we have discovered, though we
may have been able to explore but a small proportion of the whole. Those who have acquainted themselves with what the Bible teaches upon
this question, will understand the correctness of
the following statements. To those who have
not, we will offer abundant proof of their truthfulness, if they will go with us in this investigation.
Let us then say, by way of anticipation, that
the sanctuary is a great central object in the
plan- of salvation.  Next to our Lord himself
and his work, it claims our attention, as the
place where the wonderful process of a world's
redemption is carried forward. There is no one
subject which so fully as this unites together all
parts of revelation into one harmonious whole.
The spokes of a wheel, considered by themselves
and apart, may be symmetrical and beautiful;
but their uses are made apparent and their utility demonstrated only when, fixed together by a
central hub and exterior fellies, they appear as
component parts of a perfect wheel. In the
10 
THE SUBJECT INTRODUCED.
great wheel of truth, the sanctuary occupies this
central position. In it, the great truths of revelation find their focal point. From it, in every
direction, they radiate. It unites the two great
dispensations, the Mosaic and the Christian, and
shows their relation to each other. It divides
with no other subject the high honor of explaining the position and work of our Lord Jesus
Christ.  Like a brilliant lamp introduced into a
darkened room, it illuminates the whole Mosaic
econonmy. In the light of this subject, the books
of Moses, with their detail of offerings and sacrifices, their minutiae of rites and ceremonies,
usually considered so void of interest and use, if
not of meaning also, become animated with life
and radiant with consistency and beauty.
It is a key to the interpretation of the most
important prophecies which are having their
fulfillment at the present timne.  We confidently
assert that no person who either ignores  t,his
subject, or misapprehends it, can rightly interpret the prophecies for this time. While with
this subject understood, it is almost as difficult
to come to wrong conclusions as it is otherwise
impossible to reach correct ones. These may
seem like bold and rash assertions; but they are
uttered only under the firmest conviction that
11 
THE SANCTUARY.
they can be made good to the mind of every intelligent and candid reader.
Strange that a subject occupying so important
a position in the divine economy should have
been so lcng overlooked.  Strange that so few
even now are found to give it in any degree
their attention, still less their study. In one
movemernt only is it made a prominent feature.
By onre people only is it sade a special subject,
discussed in full, and dwelt upon with delight.
It has comie up of necessity in the study of
the prophecies. In one line it is the objective
point to which the prophecy looks.  When that
point is reached, it thenceforth becomes, in that
line, the principal object.  To give it that place,
is to furnish presumptive proof that the prophecy is understood and correctly handled.  To
leave it out, is to nullify the prophecy, and confess one's self lost and bewildered in its interpretation.  That  Seventh-day Adventists give it
this place, not only in that line of prophecy
where it so prominently appears, but in all others connected more or less remnotely therewith,
we otter as proof that they are the ones who
now  believe and teach in accordance with the
true light of prophetic development.
Another important purpose which this subject
12 
THE SUBJECT INTRODUCED.
serves, in connection with a great question before the world at the present time, may receive
a passing remark at this point. The present
generation has seen a religious movement such
as no other generation ever witnessed: a worldwide agitation of the question of Christ's immediate second coming, calling out hundreds of
thousands of believers in the doctrine.  Time
has continued; and under the name of Millerism
it now receives the flippant sneer of the careless
multitude. But the fact that such a remarkable
movement has been made, nevertheless remains;
and its significance cannot be lost.
It must have been a mighty influence of some
kind, which was sufficient to impress men simultaneously in almost every quarter of the globe
to go forth and proclaim to their fellow-men the
approaching advent of the Messiah. It must
have been no small accumulation of evidence
which could lead men of the best minds and
highest culture to give the assent of their judgment to the validity of the proof and the truthfulness of the position. The concurrent testimony
of all the Scriptures, and the corroborative evidence of the signs of the times, formed a fortress
of truth of impregnable strength. The Advent
body were a unit, and their testimony shook the
world.
13 
THE SANCTUARY.
Suddenly their power was broken, their
strength scattered, their ranks divided, and their
testimony paralyzed. They passed the point of
their expectation, and realized not their hope.
That a mistake had been made somewhere, none
could deny. From that point, the history of the
majority of that once happy, united people has
been marked by discord, division, confusion, speculation, new mistakes, fresh disappointments, disintegration and apostasy. The world, without
careful scrutiny, looks complacently upon this
result, and, relieved of its anxiety respecting the
Lord's coming, is wont to regard all classes of
Adventists as only the remnants of an exploded
delusion.
But there is a remedy for this state of things,
an explanation why a movement so evidently
led at first by divine agency, has fallen into such
misfortunes and weakness.
The sanctuary is the one subject which brings
order out of all this chaos, points out the mistake, shows where and how it was made, reveals
the rock on which so many have foundered, vindicates the past movement, and points out the
path to further truth and final triumph.
To him, therefore, who feels any interest in
the past Advent movement, this subject must be
14 
THE SUBJECT INTRODUCED.
one of exceeding interest. And to him who feels
nothing more than a curiosity to investigate the
phenomena of one of the most remarkable religious movements of this or any other age, we
believe it has features which will well repay the
examination of at least a leisure hour.
We therefore call the attention of all to the
subject of the sanctuary as one of great importance, interest, and profit.
It is a subject of great importance on account
of the position it holds in the divine plan.
It is one of interest, so intimately is it connected with the work of our redemption.
Received, it will affect the life, to elevate and
sanctify, and so be found at last to be one of
infinite profit.
15 
THE SANCTUARY.
CONNECTION WITH PROPHECY.
T has already been stated that in the fulfill  ment of one of the most important lines of
prophecy given in the Bible, the sanctuary becomes the principal object presented to our view.
The prophecy referred to is that found in the
8th chapter of Daniel. As we travel down over
the line of that prophecy, made plain and smooth
to our feet, like the level, well-beaten path of a
public thoroughfare, suddenly we find suspended
over and across the way a banner with this remarkable inscription:   "UNTO  TWO  THOUSAND  AND  THREE  HUNDRED DAYS; THEN SHALL THE SANCTUARY BE
CLEANSED." Verse 14.
Raising the inquiry, why and by whom these
words were spoken, we find they were called out
by a conversation between two of the angels of
God. And the question raised by one was answered by the other, not to the speaker, but to
the prophet Daniel. The question was, "How
long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give
16
(ttapttr TWO. 
CONNECTION WITH PROPHECY.
both the sanctuary and the host to be trodden under foot?" And in answer, the angel turning to
Daniel said, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed."
The question is one which is calculated to enlist our whole attention. It is one of deepest
interest; for it pertains to the time when the
heel of oppression shall be forever lifted from the
host, the people of God, and opposing powers
shall no longer be able to pervert his worship.
The time was when the words here spoken,
"Unto two thousand and three hundred days,
then shall the sanctuary be cleansed," were
household words with every happy believer in
the Lord's soon coming. They were emblazoned
on the shield of every soldier in the Advent
ranks. They were joyfully uttered from many
lips as the watchword of their most ardent desires and their brightest hopes. But the times,
in this respect, are strangely altered.  Over a
portion of the Advent body a mysterious silence
now reigns concerning this positive and prominent promise. Lips which were' once its joyful
heralds seem now to be sealed to its utterance.
It seems by some to be studiously ignored,
avoided, and set aside.   But ignored and set
aside it cannot be. The glowing prophecy, of
17 
THE SANCTUARY.
which it fcrms so conspicuous a part, and which
must enter into every Advent theory, forbids that
it should be passed by unnoticed. There are
some things in the regions of prophetic truth, as
well as in the political world, which are the occasion of "irrepressible conflict;" and this is one
of them.  Men may not think to avoid it by giving their attention to other themes, and passing
it by in silence. In every theory, deserving the
name of theory, which professes to show the
present age of the world, and the nearness of the
great consummation, it imperatively demands a
place and an explanation. It is the embarrassing
specter which, with unvarying constancy, confronts every theory which would endeavor, with
ill-concealed dread of its just claims, to turn aside
from the strait path to avoid its presence. And
it is well that it should be so; for it claims no
more than it deserves; it presents no demands
which the lover of truth ought not promptly and
willingly to grant.
What, therefore, has been the cause of this
change?  Why are not these words dwelt upon
by all, as formerly, with frequency and pleasure?
To this question but one answer can be given.
The expectations based upon this scripture have
once been disappointed; and the different meth
18 
CONNECTION WITH PROPHECY.
ods adopted by different individuals to account
for that disappointment, determine their views
of the sanctuary and 2300 days.
The fact has already been alluded to, that, previous to the autumn of 1844, the Advent people
were a unit. Zealous for the great doctrine of
the soon coming of their Redeemer, clothed with
the blessing and power of God, devoted, harmonious, united, they presented a spectacle which
made the saints rejoice and the world tremble.
But since the tenth day of the seventh month,
Oct. 22, Jewish time of that year, dissension and
division have been to a mournful degree inscribed
upon their history, and the paths they have
taken have been various and divergent. The
cause of this division must be found in some
question involved, in some point at issue, in the
events of that memorable day.
The expectation then entertained was, that at
that point of time the Lord would come. Arguments had been produced, invulnerable to all the
attacks of opposers, and entirely satisfactory to
all lovers of the Advent doctrine at that time,
that the 2300 days would end in 1844. Making
this fact a starting-point, an argument was easily constructed as follows:  The prophecy asserts that the sanctuary shall
19 
THE SANCTUARY.
then be cleansed. The sanctuary is the earth, or
at least some portion of the earth. Its cleansing
is to be by fire. But the renovation of the earth
by fire is to take place only at the second coming
of the Lord. Therefore the Lord will come at
the termination of the 2300 days. The point
of time at length camne; but the Lord did
not.   No  cleansing of the earth by fire took
place; and believers were still left here upon the
earth, having then not only their own disappointment to bear, which was grievous and keen,
but also the flood of obloquy and reproach which
the world poured upon them. What was the
matter? Where had the mistake been made?
What was the cause of the disappointment?
On this point different views are entertained,
and different opinions advanced. Before examining these, let it be remembered that God cannot be
the author of the confusion that has existed since
that time in some branches of the Advent body.
All the various theories that have since sprung
up, cannot every one be true. And yet every
Adventist will adnmit that the truth of God at
the present day must be found in connection
with the Advent doctrine.   Every Adventist
will admit that if God designs, previous to the
coming of the Lord, to warn the world of that
20 
CONNECTION WITH PROPHECY.
event, the great Advent movement of 1840-1844,
in so far as it tended to arouse a slumbering
world to the fact that we are living in the time
of the end, and to warn them of the nearness of
the close of probation, and the consummation of
all things, was in the order and purpose of God.
He must therefore still have a people on the
earth as a result of that movement; he must
still have a truth among  men bearing some relation to that great work; and there must be some
correct explanation of the great disappointmnent
connected with that movement.
The theory of the time, as held in 1844, consisted of two main propositions: 1. That the 2300
days would end in 1844. 2. That the earth was
the sanctuaiy then to be cleansed. So, based
upon these two propositions, two answers are
given to the question why those who looked for
their Lord at that time were disappointed. The
first is, that the reckoning of the time was wrong.
The second is, that the view taken of the sanctuary was wrong. More fully expressed, the matter stands thus: One class answers, We were disappointed because the 2300 days did not then expire, and consequently the time had not come for
the earth to be cleansed with fire; the other class
answers, We were disappointed because, though
21 
22              THE SANCTUARY.
the days did then terminate, as we believed they
would, neither the earth nor any part of the
earth is the sanctuary which was then to be
cleansed.
Either of these answers would be sufficient to
explain the disappointment; and both have been
offered by different ones. But it will be seen
that they are at perfect antipodes to each other;
and it remains to determine which is the correct
one.
We inquire, then, Is it correct to say that the
time was wrongly calculated, and that the 2300
did not end in 1844? Previous to 1844, the Advent people had unanimously held that Dan. 9
was a key to chapter 8, and that the seventy
weeks of Dan. 9: 24-27, afforded a clue to the
explanation of the 2300 days of chapter 8. Immediately on the passing of the time, a large
class denied that the 2300 days did end in 1844;
but they were not agreed in regard to the manner of sustaining their new position, and two
methods have been resorted to, as follows:  The first is to deny the connection between
Dan. 8 and 9, between the seventy weeks and
the 2300 days. This class claim that the seventy
weeks of Dan. 9 are no part of the 2300 days
of Dan, 8, and that, consequently, the date of the 
CONNECTION WITH PROPHECY.
former does in nowise determine the date of the
latter. They acknowledge that the date assigned
by all Adventists previous to 1844, for the commencement of the seventy weeks, namely B. C.
457, cannot be disproved; but as they are no
part of the 2300 days, they furnish no clue to
the commencement of that period. Where the
2300 days did commence, or what event marked
their beginning, they cannot tell. This much
only, on this point, they profess to know, that
is, they did not end in 1844, because the earth
is the sanctuary, and the earth was not then
burned.
Those who resort to the second method to
show that the 2300 days did not end in 1844, acknowledge  the validity of the arguments by
which the seventy weeks are shown to be a part
of the 2300 days, as held by all Adventists up
to 1844, but deny that the date of their commencement was rightly placed in B.C. 457. Commencing at that point, they would end in 1844;
but this class, like the one first nmentioned, contend that they could not then have ended, and
for the very same reason, namely, because the
earth is the sanctuary, and earth was not then
burned.
From this general survey of the subject, one
23 
THE SANCTUARY.
would be led to conclude that there was something all-potent in the theory that the earth is
the sanctuary. From what it has done, we
should suppose it had been able to intrench itself behind infallible evidence. It has led the
majority of those who were in the past Advent
movement, while divided on many other points,
to agree on this, that the 2300 days did not end
in 1844.  It has led them to make a full surrender of positions which were once acknowledged
to be the ground and pillar of the Advent faith;
positions which able men were led to take when
their hearts were glowing with a newly found
and life-giving truth, and their intellects quickened by the out-pouring of the Spirit and power of God; positions which passed unscathed
through the most fiery ordeal of scrutiny and opposition to which, perhaps, it has been the lot of
any truth in any age to be subjected; positions
which stood the test when the world was aroused
to the subject of the Advent as never before nor
since, when opposition was called forth in all its
strength, and the highest worldly wisdom played
its heaviest batteries against the unpopular movement. The reason which would lead men to
abandon positions like these should be infinitely
weighty; but these positions have all been sur
24 
CONNECTION WITH PROPHECY.
rendered to the solitary view, which has thus
been set up paramount to them all, that the
earth is the sanctuary. Where is the mighty array of evidence by which this is sustained? All
that has been, or can be, produced, it will not be
difficult to find, as we proceed.
We therefore invite the reader to a brief review of the argument respecting the reckoning
of the time, and then to an exhaustive search for
some vestige of proof that the earth, or any part
of it, is the sanctuary. The objects of inquiry
are not complicated, the issue is plain, and we
may hope to reach conclusions which are clear
and satisfactory.
Sanctuary.
25
3 
THE SANCTUARY.
EXPOSITION OF DAN. 8.
HE  preceding chapter closed with the inqui    ry uponour hands, Did the 23()0 days end in
1844? The answer to this question involves an
answer to two other questions already noticed;
namely, 1. Are the seventy weeks of Dan. 9 a
part of the 2300 days of Dan. 8? and, 2. Are
they rightly dated from B. C. 457? To determine these points, it will be necessary to look
briefly at the prophecy of Dan. 8, in which the
mention of the 2300 days is found. Beginning
with the second verse of that chapter, several
objects presented themselves in succession before
the eye of the prophet.
Scene first. The first object he beheld was a
ram standing before the river, having two horns,
one higher than the other.  He saw this ram
pushing westward, northward, and southward,
with such vigor that no beast could stand before
him, and he did according to his will, and became "great."
Scene secon,d. A rough he-goat, with a notable horn between his eyes, came from the west
26
64avtttr'4rtt. 
EXPOSITION OF DANIEL EIGHT.
with such rapidity that he seemed not to touch
the ground. And he dashed into the ram, overthrew him, broke his horns, and trampled him
into the ground.   The  he-goat waxed  "very
great."
But while he was defiantly prancing about in
the plenitude of his power, suddenly the great
horn between his eyes was broken, and in its
place as suddenly sprang forth four notable
horns toward the four winds of heaven.
Scene third.  Out of one of these four horns of
the goat the prophet then saw a little horn protruding. And lo, it grew with marvelous rapidity.  It took a turn toward the south, and toward the east, and toward the pleasant land.
It sprang' upward to the host of heaven, and,
encircling some of the stars, brought them to
the ground and stamped upon them. It even
reared itself against the Prince of the host, took
away the daily, cast down the place of his sanctuary, gathered to itself an overwhelming host
by reason of transgression, cast down the truth
to the ground, and practiced and  prospered.
The little horn waxed "exceeding great."
Scene fourth. Other objects now come into
the field of vision.  Heaven does not look with
indifference upon all the transactions indicated by
27 
THE SANCTUARY.
the symbols and their work thus far introduced,
especially as such work affects the people of God.
Angels regard it, and consult about it. Two of
them held converse respecting it in the hearing
of the prophet.   "How long," said one to the
other, "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?" Then turning to Daniel, as in
addressing him he would address the people of
God, who are more especially interested in the
response, the angel made answer: "Unto two
thousand and three hundred days; then shall
the sanctuary be cleansed."
This is the entire matter of the vision, and
fills the chapter to the 15th verse. It was now
necessary that it should be explained; and Daniel immediately heard
AN EXPLANATION COMMANDED.
"And it came to pass, when I, even I Daniel,
had seen the vision, and sought for the meaning,
then, behold, there stood before me as the appearance of a man. And I heard a man's voice
between the banks of Ulai, which called, and
said, Gabriel, make this man to understand the
vision. So he came near where I stood; and
28 
EXPOSITION OF DANIEL EIGHT.
when he came, I was afraid, and fell upon my
face; but he said unto me; Understand, 0 son
of man; for at the time of the end shall be the
vision. Now as he was speaking with me, I
was in a deep sleep on my face toward the
ground; but he touched me, and set me upright.
And he said, Behold, I will make thee know
what shall be in the last end of the indignation;
for at the time appointed the end shall be."
Verses 15-19.
It is impossible to read this language without
perceiving the interest which angels take in the
purposes of God concerning the human family.
They are all ministering spirits, says Paul, ministering to those who shall be heirs of salvation;
and Peter testifies that they desire to look into
the things which God has before revealed by his
prophets concerning the glory that should accrue
to Christ in his future eternal kingdom on account of his intervention in behalf of the human
family. So when John, in his vision of the
opening of the seven seals, began to weep much
through fear that no one would be found in
Heaven or earth to open the seals, and that the
important truths would forever remain hidden,
one of the elders came to him and told him to
weep not, for the Lion of the tribe of Judah
would open the book. To return to Daniel,
29 
THIE SANCTUARY.
Gabriel, true to the commission here laid
upon him, proceeded at once to enter upon his
duty and to give the explanation he was enjoined to make.
SYMBOL OF THE RAM1 EXPLAINED.
"The ram which thou sawest having  two
horns are the kings of Media and Persia."
Verse 20.
This is plain language. It cannot be misunderstood. This being the first symbol, we know
at what point the vision commences. It does
not begin with the empire of Babylon, as do the
visions of the second and seventh chapters, for
the Babylonian empire being very near its close
in the third year of Belshazzar, when the vision
was given, the view commences with the incoming Medo-Persian empire. The two horns of the
s0 
EXPOSITION OF DANIEL EIGHT.
ram denote the union of these two powers, the
Medes and the Persians, in one government.
The Medo-Persian supremacy commenced at
the overthrow of Babylon by Cyrus, B. C. 538,
and extended to the battle of Arbela, B. C. 331,
two hundred and seven years. So long a time
is covered by the first symbol. In the explanation of the next symbol we have the power that
overthrew the Persian empire, and consequently
succeeded to its place.
SYMBOL OF THE GOAT EXPLAINED.
.
IEvaI
"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."
Verses 21, 22.
This also is plain and unequivocal language.
The power that was to succeed the Persian in
31 
THE SANCTUARY.
the empire of the world, according to the prophecy, was the Grecian. It was fulfilled two hundred and thirty-one years after the vision was
given, when, at the battle of Arbela, Oct. 1, B. C.
331, Alexander the Great utterly routed the
forces of Darius Codomannus, and became absolute lord of the empire to the utmost extent
ever possessed by any of the Persian kings.
The great horn between his eyes was the first
king. This was Alexander the Great. That
horn was broken. Eight years after the battle
of Arbela, Alexander died in a drunken debauch
at the age of 33, Nov. 12, B. C. 323.
In the place of
this first horn, four
came up toward the
four winds of heaven. These, the angel said, signified
four kingdoms to
arise out of the nation.   After  the
death of Alexander
much  confusion
four winds of heav - ~~  4
arose among his followers respecting the succession. It was finally agreed, after a seven
days' contest, that his natural brother, Philip
32 
EXPOSITION OF DANIEL EIGHT.
Arideus, should be declared king. By him
and Alexander's sons, Alexander Egus and
Hercules, the name and show of the Macedonian empire were for a time kept up. But
these were all soon murdered; and the regal
family being then extinct, the chief commanders
of the army, who had gone into different parts
of the empire as governors of the provinces, assumed the title of kings. They thereupon fell
to leaguing and warring with each other to such
a degree that within the short space of fifteen
years from Alexander's death the number was
reduced to just four, as the prophecy had declared. These kingdoms thus originated about
308 B. C. They were Macedonia, Thrace, Syria,
and  Egypt, - ruled  respectively by  Cassander,
Lysimachus, Seleucus, and Ptolemy. The kingdom of the goat dates from B. C. 331 to the time
when a succeeding power appears upon the
scene, B. C. 161, as we shall hereafter see. A
period of 170 years is thus covered by this
symbol.
In the foregoing illustration of the four horns
of the goat, the little horn which came from one
of them is represented as just protruding from the
Macedonian horn. We here present a larger illustration of that little horn, as it waxed exceeding
great.
33 
THE SANCTUARY.
SYMBOL OF THE LITTLE HORN EXPLAINED.
"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."  Verses 23-25.
This little horn is unquestionably a symbol of the power that
succeeded Grecia in the dominion
of the world. And this, according
to the prophecies of Dan. 2 and 7, was Rome.
Some special reasons must be given if we are to
34 
EXPOSITION OF DANIEL EIGHT.
take the ground that this prophecy does not run
parallel with the others, and from the time of its
beginning bring to view the same universal
kingdoms.
The view is however taken by some that this
prophecy is not parallel with Dan. 2 and 7, and
that the little horn of this chapter does not
symbolize Rome; but the good reasons upon
which such a view ought to rest are not forthcoming. Romanists, to avoid the application of
this part of the prophecy to the Roman power,
pagan and papal, endeavor to shift the application from Rome to Antiochus Epiphanes. And
this lead of the papists has been followed by
the majority of those who oppose the Advent
faith.  We will now show that this view cannot
be correct, but that the reasons fixing this upon
Rome are more clear and numerous than those
even which determine the application of the
other symbols.
The little horn of Dan. 8 does not symbolize
Antiochus Epiphanes, but it does symbolize
Rome.  To prove this is easy.  If people would
only treat interpretations of prophecy as they
treat bank-bills, that is, compare them with the
detector to see if they are genuine, there would
be no trouble. Our only wonder is that any
35 
THE SANCTUARY.
one could ever have supposed the application to
Antiochus to be genuine.
We say, then, that the little horn of Dan. 8
does not symbolize Antiochus, but does symbolize Rome, because,
1. This horn came out of one of the four horns
of the goat. Verse 9. It was therefore another
horn separate and distinct from any of the four.
One of these four horns, as we have seen, was
the kingdom of Syria, founded by Seleucus, from
whom sprung the famous line of kings known in
history as the Seleucidoe. Of these there were
twenty-six, in order as follows:  1. Seleucus Nicator.  2. Antiochus Soter.  3.
Antiochus Theus.  4. Seleucus Callinicus.  5.
Seleucus Ceraunus. 6. Antiochus the Great. 7.
Seleucus Philopater.  8. Antiochus Epiphanes.
9. Antiochus  Eupator.  10. Demetrius  Soter.
11. Alexander Bala. 12. Demetrius Nicator.
13. Antiochus Theos. 14. Antiochus Sidetes.
15. Zebia. 16. Seleucus, son of Nicator. 17.
Antiochus Grypus.   18. Antiochus  the Cyzicenian. 19. Seleucus, the son of Grypus. 20.
Antiochus Eusebes. 21. Antiochus, second son
of Grypus. 22. Philip, third son of Grypus.
23. Demetrius  Eucheres.  24. Antiochus  Dionysius. 25. Tigranes. 26. Antiochus Asiat
36 
EXPOSITION OF DANIEL EIGHT.
icus, who was the last of the Seleucidoe, and
who, after an insignificant reign of four years,
was driven from his dominions by Pompey, the
Roman, B. C. 65.
It will thus be seen that Antiochus Epiphanes
was simply one of the twenty-six kings who
constituted the Syrian horn of the goat. He was
for the time being that horn; hence he could
not be at the same time a separate and independent power, or another remarkable horn, as
the little horn was.
Rome was such a separate horn, and, from the
stand-point of this prophecy, came out of one of
the horns of the goat, thus answering exactly to
the prophetic description. In the year 161 B. C.,
Rome became connected with the Jews by the
famous Jewish League,  1 Mac. 8; Josephus'
Antiq., b. xii., chap. x., sec. 6; Prideaux, vol. ii.,
p. 166. Nations are noticed in prophecy when
they become connected with God's people. Right
here the conquering legions of the Roman power
came into the prophet's view. But just seven
years before this, B. C. 168, Rome had conquered
Macedonia (one of the four horns of the goat),
adding it-to its empire. And as if coming from
that horn, the prophet beholds it from that point
pursuing its triumphant career. It is therefore
spoken of as coming forth from that horn.
37 
THE SANCTUARY.
2. Were we to apply the little horn to any one
of these twenty-six Syrian kings, it should be to
the most illustrious and powerful one of them all.
But this was not Antiochus Epiphanes. For
historians inform us that his name, Epiphanes,
the illustrious, was changed to Epimanes, the
fool, on account of his vile and extravagant folly.
The little horn cannot apply to Antiochus, but
must signify the Roman power, because,
3. This little horn, in comparison with the
preceding kingdoms, Media and Persia, waxed
"exceeding great."  There is in the prophecy a
regularly increasing gradation of power: great,
very great, exceeding great. Applying the little
horn to Antiochus, the following result is presented:  1. " Great," Persia.  True.  2. "Very
great," Grecia. True. 3. "Exceeding great,"
Antiochus. Nonsense.
The Persian empire is simply called "great,"
though it ruled " from India even unto Ethiopia,
over an hundred and twenty and seven provinces." Grecia, still more extensive and powerful,
is called "very great."  Then comes the power in
question, which is called "exceeding great." Was
Antiochus great in comparison with Alexander,
who conquered the world? or with the Romans,
who conquered vastly more than all of Alexan
38 
EXPOSITION OF DANIEL EIGHT.
der's dominions? The kingdom of Antiochus was
only a portion of the empire ruled by the goat.
Is a part more than the whole? Of the relation
between Antiochus and the Romans, the Religious Encyclopedia says: "Finding his resources
exhausted, he [Antiochus] resolved to go into
Persia to levy tributes and collect large sums
which he had agreed to pay to the tonans."
Can any king be said to have waxed exceeding great, when he left his kingdom no larger
than he found it? But Sir Isaac Newton testifies that Antiochus did not enlarge his dominions.
He made some temporary conquests in Egypt,
but immediately relinquished them when the
Romans took the part of Ptolemy and commanded him to give them up.
It - surely cannot take any one long- to decide
which was the greater power, the one which
evacuated Egypt or the one which commanded
that evacuation; the one compelled to pay tribute, or the one to whom he was compelled to
pay it. One was Antiochus; the other was
Rome.  With Rome as the third member of the
series, we have this result: 1. "Great," Persia.
True. 2. "Very great," Grecia. True. 3. "Exceeding great," Rome. More emphatically true
than either or both the others.
39 
THE SANCTUARY.
4. The little horn was to stand up against the
Prince of princes, by which title, without doubt,
our Lord is meant. But Antiochus died 164 years
before Christ was born. There was a power,
however, which did stand up against the Saviour.
Rome was then in the zenith of its glory. And
Rome, in the person of Herod, endeavored to
destroy the infant Jesus. Subsequently, when
Pilate was its mouth-piece in Judea, it nailed
him to the cross.
The same work is attributed to the great red
dragon of Rev. 12, a symbol referring so evidently to Rome that none care to dispute the application.
Antiochus answers not one specification of the
prophecy; and here we may therefore dismiss
him. But, for a more full elucidation of the
prophecy, we may further say of Rome:  5. This horn was "little" at first. So was
Rome, but it "waxed," or grew, "exceeding great"
in three several directions. What better terms
could be used to describe the course of that
power which from a small'beginning rose to be
the mistress of the world?
6. It gathered dominion toward the south.
Egypt was made a province of the Roman empire B. C. 30, and continued such for over six
centuries.
40 
EXPOSITION OF DANIEL EIGHT.
7. It marched its conquering legions toward
the east. Rome subjugated Syria B. c. 63, and
made it a province of the empire.
8. It set its face toward the pleasant land.
Judea is so called in many scriptures. Ps. 106:
24; Zech. 7:14; etc. First by a league of assistance and friendship the Romans took under
their influence the holy land and people. They
subsequently made Judea a Roman province,
and finally destroyed the city of Jerusalem,
burned their beautiful temple with fire, and
scattered the Jews over the face of the whole
earth to be gathered no more till time shall end.
9. It waxed great even to the host of heaven.
These terms, used in a symbolic sense in reference to earthly scenes, must denote persons of
illustrious character or exalted position. The
great red dragon, Rev. 12: 4, Pagan Rome, is said
to have cast down a third part of the stars of
heaven to the ground. This is the same power,
and we think the same work, referring to its
acts of oppressing the Jews and deposing their
rulers.
10. By him the daily (not daily sacrifice, as
our translators have supplied, but daily desolation,
which is paganism) was talken away, and the
transgression of desolation, the papacy, was set
Sanctuary.            4
41
Is 
THE SANCTUARY.
up. Chap. 11: 31. Rome, and Rome alone, did
this. While Rome was ruler, the religion of the
empire was changed from paganism to that corrupted form of Clristianity known as the papacy. And the place where paganism had long
had its sanctuary, Rome with its Pantheon, or
temple of all the gods, was cast down, or degraded to the second rank, by the removal of the
seat of government to Constantinople, in A. D.
330. So in Rev. 13:2, the dragon, Pagan Rome,
gave to the beast, Papal Rome, his seat, the city
of Rome, and great authority.
11. An host was given him against the daily.
The barbarians that subverted the Roman empire became converts to that nominal Christianity before which they were thus brought face to
face, and were soon transformed into willing instruments whereby their former religion, paganism, was dethroned. No other power has in any
respect fulfilled this prophecy.
12. In the interpretation, verse 23, it is called
a king of fierce countenance and understanding
dark sentences. Such was emphatically Rome,
with its warlike paraphernalia, and its strange
language which the Jews did not understand.
Moses uses similar language, referring, as all
agree, to the Romans. Deut. 28: 49, 50.
42 
EXPOSITION OF DANIEL EIGHT.
13. It was to stand up in the latter time of
their kingdom, when the dominion of the four
horns of the goat was drawing to an end. There
Rome appeared.
14. It was to destroy wonderfully. Hear all
opposing powers, which it so rudely overthrew,
testifv, Thus did Rome.
15. Rome has destroyed the mighty and holy
people, the people of God, more than all other
powers combined. A many-tongued voice from
the blood of more than fifty millions of martyrs,
goes up to testify against it.
16. And it has "practiced,"-practiced its deceptions upon the people, and its schemes of cunning among the nations, to gain its own ends,
and aggrandize its power.
17. And it has "prospered."  It has made war
with the saints, and worn them out and prevailed against them.
18. It has run its allotted career, and is to be
"broken without hand." Verse 25. How clear
a reference to the stone cut out without hand
which is to smite the image upon its feet and
dash it to pieces. So the papacy is soon to perish in the consuming glories of the second coming of our Lord.
Thus Rome fulfills all the specifications of
43 
THE SANCTUARY.
the prophecy. No other kingdom meets even
one. Rome is the power in question. No other
can be.
In view of all these facts, if any one still affirms that Antiochus was the little horn, or if he
even hesitates to admit its application to Rome,
all we can do is to take such person by the hand,
and exclaim, with the deepest commiseration for
his unfortunate condition, "N on combos mentis.
Farewell."
44 
THE YEAR-DAY PRINCIPLE.
THE YEAR-DAY PRINCIPLE.
F  ROM the exposition of the symbols thus far
given we have the field of vision laid clearly
out before us. The first symbol, Persia, covers a
period of 207 years; the second, Grecia, 170 years;
the third, which we have seen to be Rome in both
its phases, pagan and papal, from B. C. 161 to its
division into ten parts, in 483, A. D., continued
644 years; and if we come down to the close of
papal supremacy in 1798, we have the long period of 1959 years; and if we come still forward to
our own time, for this power is not yet broken
without hand, we have the surprising period of
2033 years covered by this symbol.
Putting these periods together, we have from
the commencement of Persian supremacy, B. C.
538, to the division of Rome, 483 A.D., 1021 years;
to the temporary overthrow of Papal Rome, 1798
A. D., 2336 years; to our own time, 2410. So vast
is the sweep of this vision, which was given to
the beloved Daniel.
This fact has an important bearing upon the
subject of time, which we are now prepared to
45
vv-tapttr sour. 
THE SANCTUARY.
consider. One point alone remains unexplained
in Daniel 8, and that is the sanctuary and 2300
days of verse 14.  On this we now inquire:
1. Does the word "days," which in the margin is rendered "evening morning," mean days
as commonly understood by that term?
2. Have we the correct reading, 2300?
3. Are the days literal or symbolic? and can
we tell how long a period they denote?
On the first of these inquiries, we present the
following testimony from Dr. Hales:  "The earliest measure of time on record is the
Day.  In that most ancient and venerable account of the creation, by Moses, the process is
marked by the operations of each day. The evenin,g and the norning were the first day, etc.
Gen. 1: 5, etc.  Here the word'day' denotes the
civil or calendar day of 24 hours, including' the
evening,' or natural night, and'the morning,' or
natural day; while the sun is either below or
above the horizon of any place, in the course of
the earth's diurnal rotation between two successive appulses of the same meridian to the sun;
corresponding, therefore, to a solar day in astronomy. It is remarkable that the'evening,' or natural night, precedes the'morning,' or natural day,
in the Mlosaic account.  Hence the Hebrew com
46 
THE YEAR-DAY PRINCIPLE.
pound, -pD nyr,'evening morning,' is used by
the prophet Daniel to denote a civil day, in his
famous chronological prophecy of the 2300 days,
Dan. 8:14."-Sacred Chronology, vol. i. p. 10.
Again he says, when speaking on this text in
vol. ii. p. 512, note, "The evening morning was
a civil or calendar day."
The first question then is sufficiently answered,
the word days (evening morning) in Dan. 8:14,
is such as is used to designate days as commonly
understood, and hence is correctly translated.
On the second inquiry, Is 2300 the correct
reading? we quote again from the same author:
"There is no number in the Bible whose genuineness is better ascertained than that of the 2300
days.  It is found in all the printed Hebrew editions, in all the MSS. of Kenneicott and De Rossi's
collations, and in all the ancient versions, except
the Vatican copy of the Septuagint, which reads
2400, followed by Symmnachus; and some copies
noticed by Jerome, 2200; both evidently literal
errors, in excess and defect, which compensate
each other and confirm the mean, 2300." Id.,
vol. ii. p. 512.
These points being thus established, that the
expression is the-proper one to denote a civil day,
47 
THE SANCTUARY.
and that the reading, 2300, is correct, we next
inquire, Are these days literal, or symbolic? If
they are literal, they give us (dividing by 365)
six and one-third years, as the extent of the whole
period. If they are symbolic, each day signifying a year, they bring to view a period 2300
years in length. Which of these two views is
the more consistent with the rest of the prophecy?
The question was, "How long the vision."
The question, certainly, covers almost the whole,
if not the whole, duration of the vision; and that,
as we have seen, extends over a period of over
2400 years. Now if, in reply, the angel singled
out a period only six years and one-third in
length, there is no correspondence either between this answer and the vision in connection
with which it was given, or between the answer
and the question which directly called it forth.
These days, if taken literally, would be far from
covering the duration of any one of the kingdoms of the prophecy taken singly, how much
less of them all taken together.
This is symbolic prophecy; it would be natural therefore to conclude that the time introduced would be of a like nature. Twentythree hundred literal days would not be out of
48 
THE YEAR-DAY PRINCIPLE.
proportion to the lives of the beasts shown in the
vision; and as these short-lived beasts are symbols, representing long-lived kingdoms; so the
days are symbols representing the years of their
continuance.
The Bible observes this rule of chronological
proportion in a general way. In Eze. 16, the
Jewish nation is symbolized under the figure of
a youthful woman, the youthful age of the
woman, and the comparatively short period of
growth to womanhood, representing the youthful period of the nation, and the years during
which it was coming to maturity. See Elliott's
Horse Apocalypticre," vol. iii. p. 241.
But more than this, the Bible gives the exact
proportion between literal and symbolic time.
Ezekiel, during the self-same Babylonish captivity in which Daniel's prophecies were delivered,
symbolizes years by days. He was commanded
to make known to his fellow-exiles by the river
Chebar, near the Euphrates, the fate of Jerusalem, with her last king Zedekiah, and also God's
reason for it. For this purpose he was to lie
prostrate with his face toward the city, on his left
side three hundred and ninety days for Israel, and
on his right side forty days for Judah, restricted
all the while to a famine diet, like the Jews he
49 
THE SANCTUARY.
represented shut up in the siege. And God said,
"I have appointed thee each day for a year."
Eze. 4: 6.
In this representation Ezekiel himself became
a symbol.  He was acting a symbolic part, an
individual representing a nation, the days in
which he was acting his part symbolizing the
actual years of the punishment of those whom
he represented.
Another instance, not so evidently symbolic in
its nature, but equally definite in showing how
God uses short periods of time to represent longer ones, and the proportion to be observed between them, is found in Num. 14: 34: "Forty
days, each day for a year."
It.is objected against this principle of interpretation that it is novel, not having been known
in the church from the days of Daniel to those
of Wyckliffe, and, secondly, that those who adopt
the year-day principle are in confusion among
themselves respecting their interpretations of
prophecy.
The first of these objections is shown by Mr.
Elliott not to be well founded; as this principle
of interpretation, though not the exact application of this prophecy, was adopted by Augustine,
Tichonius, Primasius, Andreas, the venerable
50 
THE YEAR-DAY PRINCIPLE.            51
Bede, Ambrosius, Ansbertus, Berengaud, Bruno
Astensis, etc.
As to the second objection, there certainly is
no more confusion among year-day interpreters
than among those who take the day-day view;
and it is not strange that there should have been
discordant views in days past, since the prophecy
was closed up and sealed till the time of the end;
but the intimation is given that then the seal
would be broken, the wise understand, and
knowledge be increased on these things. And
right here the year-day principle has been
brought out and especially defended as a key to
the interpretation of the prophecies.
But that which demonstrates beyond question
the correetness of the year-day principle, is the
fact that we, living down in the last years of
prophetic fulfillment, are now able to trace out
in history the accomplishment of these predictions; and we find that the seventy weeks of
Dan. 9, the 1260, 1290, and 1335 days of Dan.
7 and 12, and Rev. 12 and 13, and the five
months, and hour, day, month, a;nd year of Rev.
9, have all been exactly fulfilled a day for a year.
The 2300 days of Dan. 8:14, are therefore
2300 literal years. Where do they begin? and
where do they end? 
THE SANCTUARY.
DAN. 8 EXPLAINED BY DAN. 9.
AVING now seen that the 2300 days of Dan.
8 are symbolic, and denote 2300 literal
years, the inquiry is resumed, When do they
commence, and when terminate? The symbols
of the ram, goat, and little horn, were clearly explained in chapter 8. Gabriel was commanded
to make him understand the entire vision. But
at the conclusion of the chapter, Daniel says, "I
was astonished at the vision, but none understood it."
So far therefore as the record of the 8th chapter is concerned, Gabriel had not then fulfilled
his mission.  The point left unexplained was the
2300 days. Why did not Gabriel continue his
instructions till this point also was made clear?
Because Daniel had heard all he could endure,
and fainted and was sick certain days. But Gabriel must somewhere explain this matter of the
time, or prove disobedient to his instructions,
and thus become a fallen angel. But he did not
thus become apostate; for more than five hundred years after this, we find him still in divine
52
(t~arttr Ibtt. 
KEY TO DANIEL EIGHT.
employ, sent on a sacred mission to Zacharias
and to Mary. Gabriel has therefore somewhere
given Daniel further instruction on that part of
the vision which remained unexplained, name]y,
the 2300 days.  We are to look for this, of course,
in the subsequent records of Daniel's prophecy.
Fifteen years elapse, and the record of chapter
9 opens. We have now reached the year 538
B.C. A mighty revolution has just taken place.
The empire of the world has changed hands.
Babylon lies prostrate and bleeding in the dust.
The proud oppressor of God's people is brought
low. Medo-Persia now wields the scepter. Daniel beholds in all this the hand of God, and the
fulfillment of prophecy.  He understood by the
writings of Jeremiah that Jerusalem should lie
desolate for seventy years, and that the termination of that period would be marked by the
punishment of the king of Babylon. Jer. 25: 12.
He has seen the punishment of Babylon, and concludes that the day of deliverance for his people
is at hand.  The seventy years did actually terminate two years later, in the first year of Cyrus,
B. C. 536, and their expiration was marked by
the decree of Cyrus for the rebuilding of the
temple.
Daniel therefore sets his heart to seek the
53 
THE SANCTUARY.
Lord, and to pray to him for the fulfillment of
his word. Then follows the wonderful prayer of
Dan. 9:4-19. In the course of his prayer he
said, "O our God, hear the prayer of thy servant, and his supplications, and cause thy face to
shine upon thy sanctuary that is desolate."
We remember, as Daniel doubtless did, that
the 2300 days ended with a promise respecting
the sanctuary. And it is evident from this expression that Daniel had in some way connected
the end of the 2300 days with the end of the
seventy years of Jewish captivity. In this it
was necessary that he now be set right.
Again the prophet is rapt in vision; and a
heavenly messenger appears upon the scene. We
ask the reader to consider carefully who this is.
We last beheld Daniel in converse with Gabriel.
The angel was explaining to him the things he
had seen, in compliance with the mandate of One
qualified to command even so high an angel as
Gabriel, "Make this man to understand the vision." Hie had explained all but the time, when
Daniel's powers gave way, the prophet fainted,
and he was obliged to desist. Thus the 8th
chapter leaves us, Gabriel departing Heavenward, his work unfinished, and Daniel, though
sufficiently recovered to attend to the king's
54 
KEY TO DANIEL EIGHT.
business, wondering at the vision but not understanding it. This vision of the 9th chapter is
the very next vision, so far as we have any account, which the prophet had. Again he is honored with the presence of-a heavenly guest. And
who is it? " Gabriel," exclaims the prophet; and
that there may be no doubt as to his identity,
Daniel adds, "whom I had seen in the vision at
the beginning." Thus our minds are carried directly back to the vision of chapter 8, and the
prophet declares that the very same angel he
had seen at that time was with himn again.
The vision of chapter 9 therefore opens as the
vision of chapter 8 closed, Daniel and Gabriel in
communication with each other. And there is
no intervening vision to cut off the connection
between these two scenes. And here we behold
two of the manifold links that bind these chapters together: the same vision called up, and the
sarae angel introduced whom we there beheld.
Gabriel speaks; and his first words confirm
this view: "0O Daniel, I am now come forth to
give thee skill and understanding." As if he had
said, O Daniel, when last I was with you, explaining the vision you had seen, I was obliged
to leave my explanation midway, because you
could endure no more; hence you did not under
55 
THE SANCTUARY.
stand it; but I was commissioned to make you
understand it; and therefore I am now come
forth to give you the understanding which I
could not then impart.
Gabriel continues; and every word he utters
strengthens this conclusion: "At the beginning
of thy supplications the commandment came
forth; and I am come to show thee; for thou art
greatly beloved; therefore understand the matter, and consider the vision."
It would be useless for any one to deny that
a previous vision is here referred to; and it would
be equally useless for him to deny that that is
the vision of chapter 8.
Now we will introduce a test to settle beyond
a peradventure the truthfulness or falsity of the
position here taken. If chapter 9 is connected
with chapter 8; if the vision of chapter 9 is the
sequel of that of chapter 8; if the expression
used by Gabriel in chapter 9, "consider the vision," refers to the vision of chapter 8; and if he
has now come to complete the instruction which
he there omitted,-it is certain that he will commence with the very subject which he was obliged
to leave unexplained in that vision, namely, the
subject of the time. If he does this, the connection between these two chapters, for which we
56
I 
KEY TO DANIEL EIGHT.
here contend, is established. If he does not, it is
perhaps still an open question.
And what does he say?  "Seventy weeks are
determnned upon thy people and upon thy holy
city." He does therefore commence with the
subject of time. But how do we know that this
time has any connection with the time of chapter 8? Because he says of it that it is "determined;" and the word determined here signifies
" cut off." But there is no period of time from
which they could be said to be cut off, except the
2300 days of chapter 8. Thus are the expressions relating to the time connected together;
and Gabriel undertakes an explanation of the
2300 days by dividing it into two periods, the
first of seventy weeks or 490 days, and the remainder of 1810 days, and then explaining the
shorter, which is a key to the whole.
Proof that the word  "determined" signifies
"cut off," and testimony from eminent writers
who have acknowledged the connection between
Dan. 8 and 9, we consider of sufficient importance to be set apart in a chapter by themselves.
Sanctuary.
57
5 
THE SANCTUARY.
(tarttr   (ix.
"DETERMINED," DAN. 9: 24, MEANS "CUT OFF."
IRST WITNESS.   " Seventy weeks are de    termined,' literally,'cut off.'  Hebraists all
admit that the word determined, in our English
version, does signify'cut off.' Not one has disputed it."-Josiah Litch, Midnight Cry, vol. iv.
No. 25.
Second witness. "Seventy weeks have been
cut off upon thy people and upon thy holy city,
to finish the transgression, and to make an end
of sin-offerings, and to make atonement for iniquity; and to bring in everlasting righteousness,
and to seal the vision and prophecy, and to
anoint the Most Holy."  Dan. 9:24. —Whiting's
Translation.
Third witness.  Gesenius, the standard Hebrew lexicographer, thus defines this word in
his Hebrew lexicon: " Nechtak: Properly, to cut
off; tropically, to divide; and so to determine,
to decree."
Fourth witness.  The Chaldeo-Rabbinic Dictionary of Stockius, defines the word nechtak as
follows: "Scidit, abscidit, conscidit, incidit, ex
58 
"DETERMINED" MEANS "CUT OFF."
cidit-to cut, to cut away, to cut in pieces, to
cut or engrave, to cut off."
Fifth witness.  Mercerus, in his "Thesaurus,"
furnishes a specimen of Rabbinical usage in the
phrase, chatikah shel ba,sar, "a piece of flesh," or
"a cut of flesh."  He translates the word as it
occurs in Dan. 9: 24, by  "prcisa est," was
cut off.
Sixth witness.  Arias Montanus in a literal
version of the text translates it "decisa est," was
cut off; in the marginal reading, which is grammatically correct, the rendering is in the plural,
"decisce sunt," were cut off.
Seventh witness. In the Latin version of Junius and Tremellius, nechtak (the passive of chathak) is rendered "decise sunt," were cut off.
Eiyhth witness.  Theodotion's Greek version of
Daniel (which is the version used in the Vatican
copy of the Septuagint, as being the most faithfu]), renders it by avvEr/,7~cav, sunetmethesan,
were cut off; and the Venetian copy by rr/u7vrat,
tetmeentai, have been cut.
NTinth witness. In the Vulgate the phrase is,
"abbreviatee sunt," have been shortened.
"Thus Chaldaic and Rabbinical authority, and
that of the earliest versions, the Septuagint and
Vulgate, give the single signification of cutting
off to this verb."
59 
THE SANCTUARY.
Tenth witness.  Hengstenberg, who enters into a critical examination of the text, says: "But
the very use of the word, which does not elsewhere occur, while others, much more frequently
used, were at hand if Daniel had wished to express the idea of determination, and of which he
has elsewhere, and even in this portion, availed
himself, seems to argue that the word stands
from regard to its original meaning, and represents the seventy weeks in contrast with a determination of time (en platei) as a period cut off
from subsequent duration, and accurately limited." —Christology of the Old Testamnent, vol. ii.
p. 301. Washington, 1839.
This translation is further vindicated by Prof.
N. N. Whiting, from whom a quotation has already been given, in the following language:
"As the period of 2300 days is first given, and
verses 21 and 23, compared with Dan. 8: 16,
show that the ninth chapter furnishes an explanation of the vision in which Gabriel appeared
to Daniel, and of the'matter'-(the commencement of the 2300 days)-the literal (or rather, to
speak properly, the only) signification demanded
by the subject matter, is that of'cut of.'"Midnight Cry, vol. iv. No. 17.
No further nor better evidence could be re
60 
"DETERMINED" MEANS "CUT OFF."
quired on this point. Beyond question the seventy weeks are cut off from some other period; and
just as evidently that other period is the 2300
days of chapter 8. Should it be asked why our
translators rendered the word " determined"
when it so obviously signifies "cut off," a sufficient answer would be that they doubtless
overlooked the connection between the 8th and
9th chapters; and considering it improper to
speak of a period of time as cut off, when nothing was given from which it could be cut off,
they gave the word its tropical instead of its literal meaning.
In connection with this point, we promised
testimony from prominent writers on the prophecies who have acknowledged the connection between Dan. 8 and 9.  In perusing them  the
reader will be able to decide which class have
proved recreant to the original Advent faith, we
who adhere still more tenaciously than ever to
these views, or those who, without any assignable reason, repudiate and reject them.  We commence with an extract from'an article in the
Advent Sheld, which reads:   "We call attention to one fact which shows
that there is a necessary'connection' between
the seventy weeks of the ninth chapter, and
61 
THE SANCTUARY.
something else which precedes or follows it,
called'the vision.'  It is found in the 24th
verse:'Seventy weeks are determined [or cut
off] upon thy people... to seal up the vision,'
etc. Now there are but two significations to
the phrase'seal up.' They are, first,'to make
secret,' and, secondly,'to make sure.' We care
not now in which of these significations the
phrase is supposed to be used. That is not the
point now before us. Let the signification be
what it may, it shows that the prediction of the
seventy weeks necessarily relates to something
else beyond itself, called'the vision,' in reference to which it performs this work,'to seal
up.' To talk of its sealing up itself is as much
of an absurdity as to suppose that Josephus was
so much afraid of the Romans that he refrained
from telling the world that he thought the fourth
kingdom of Daniel was'the kingdom of the
Greeks.' It is no more proper to say that the
ninth chapter of Daniel'is complete in itself,'
than it would be to say that a map which was
designed to show the relation of Massachusetts
to the United States, referred to nothing but
Massachusetts. It is no more complete in itself
than a bond given in security for a note, or some
other document to which it refers, is complete in
62 
"DETER.NINED" MEANS "CUT OFF."
itself; and we doubt if there is a school-boy of
fourteen in the land, of ordinary capacity, who
would not on reading the ninth chapter, with an
understanding of the clause before us, decide that
it referred to something distinct from itself, called
the vision. What vision it is, there is no difficulty in determining. It naturally and obviously
refers to the vision which was not fully explained
to Daniel, and to which Gabriel calls his attention in the preceding verse-the vision of the
eighth chapter. Daniel tells us that Gabriel was
commanded to make him understand that vision
(8:16). This was not fully done at that interview connected with the vision; he is therefore
sent to give Daniel the needed'skill and understanding,' to explain its'meaning' by communicating to him the prediction of the seventy
weeks."-Advent Shield, 1844.
"We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks
and the 2300 days or years commence together.
Our opponents deny this."-Signs of the Times,
1843.
"The grand principle involved in the interpretation of the 2300 days of Dan. 8:14, is that
the seventy weeks of Dan. 9: 24, are the first
490 days of the 2300 of the eighth chapter."Advent Shield, p. 49.
63 
THE SANCTUARY.
"If the connection between the seventy weeks
of Dan. 9, and the 2300 days of Dan. 8, does not
exist, the whole system is shaken to its foundation; if it does exist, as we suppose, the systen must stand."-Harnmony of Prophetic Chro,nology, p. 33.
Says the learned Dr. Hales, in commenting
upon the seventy weeks, "This chronological
prophecy was evidently designed to explain the
foregoing vision, especially in its chronological
part of the 2300 days."
What more need be said? The arguments
which show the seventy weeks to be a part of
the 2300 days, are all invulnerable. We may
consider this question decided, and hereafter appeal to this decision as authoritative.
64 
THE SEVENTY WEEKS.
c        a tvtlN.
THE SEVENTY WEEKS.
T has now been proved, 1. That there is the
clearest connection between the 8th and 9th
chapters of Daniel. 2. That the seventy weeks
are consequently a part of the 2300 days. 3.
That these weeks are cut off from those days.
4. That the seventy weeks are the first 490 days
of the 2300 days.  5. That, consequently, where
the seventy weeks begin, there the 2300 days
begin.
Respecting the time, therefore, we have now
only to inquire further, From what point are
the seventy weeks to be reckoned? The data
which the Bible furnishes on this point are
found in the further instruction which the angel
gave to Daniel in chapter 9. After informing
him that seventy weeks were cut off from the
2300 days, and allotted to his people and the
city of Jerusalem, he proceeds immediately to
tell him in the following language where they
begin, and what events would mark their termination:  "Know therefore and understand, that from
65 
THE SANCTUARY.
the going forth of the commandment to restore
and to build Jerusalem unto the Messiah the
Prince shall be seven weeks, and threescore and
two weeks; the street shall be built again, and
the wall, even in troublous times. And after
threescore and two weeks shall Messiah be cut
off, but not for himself; and the people of the
prince that shall come shall destroy the city and
the sanctuary; and the end thereof shall be with
a flood, and unto the end of the war desolations
are determined. And he shall confirm the covy
enant with many for one week; and in the
midst of the week he shall cause the sacrifice
and the oblation to cease, and for the overspreading of abominations he shall make it desolate,
even- until the consummation, and that determined shall be poured upon the desolate." Dan.
9:25-27.
From this testimony respecting the seventy
weeks we learn, 1. That a commandment to restore and build Jerusalem marks their beginning. 2. That seven weeks, or forty-nine years,
were allotted to the work of'restoration.  3. That
sixty-nine weeks, or 483 years, would span the
interval to the time when the Messiah the Prince
should appear upon the earth, or when our Lord
should commence his public ministry here among
66 
THE SEVENTY WEEKS.
men. 4. That during the last or seventieth
week, the Messiah should confirm the covenant
(the new covenant) with many. 5. That in the
midst or middle of that last week, he should be
cut off, and cause the sacrifice and oblation to
cease; expressions which must be considered as
referring to his crucifixion, and the effect which
his thus offering himself upon the cross would
have upon the Jewish sacrifices and ceremonies,
in causing them virtually to cease. When the
seventy weeks, therefore, are correctly located,
we shall find the seventieth week falling at
such a time that the commencement of Christ's
ministry will stand at the beginning, and his
crucifixion, three and a half years later, in the
middle, of-that last week. The whole question
might therefore be left to an argument on the
date of the crucifixion of Christ, since this has as
much bearing upon the point at issue as even
the commandment to restore and build Jerusalem, from which this period is to be dated.
But it is not difficult to find the commandment to restore Jerusalem, and to ascertain that
it went forth at the precise time to render the
prophecy harmonious in all its parts.
There are four events which have by different
ones at different times been regarded as the
67 
THE SANCTUARY.
commandment to restore and build Jerusalem.
These are, 1. The decree of Cyrus for the rebuilding of the house of God, B. C. 536. Ez. 1:
1-4. 2. The decree of Darius for the prosecution of that work, which had been hindered, B.C.
519. Ez. 6: 6-12. 3. The decree of Artaxerxes
Longimanus to Ezra, B. C. 457. Ez. 7. And 4.
The commission to Nehemiah, from the same
king in his twentieth year, B. C. 444. Neh. 2.
1. Respecting this last, we find no feature
about it necessary to constitute it a Persian decree. It was essential that such decree should
be put in writing, and signed by the king. Nehemiah had nothing of the kind.  His commission was only verbal. If it be said that the
letters granted him constituted a decree, then
the decree was issued not to Nehemiah, but to
the governors beyond the river; and moreover
these would constitute a plurality of decrees, not
one decree, as the prophecy contemplates.
2. The occasion of Nehemiah's petition to the
king for permission to go up to Jerusalem was
the report which certain ones, returning, had
brought from thence, that those in the province
were in great affliction and reproach, that the
wall of Jerusalem also was broken down, and
the gates thereof burned with fire. Neh. 1.
68 
THE SEVENTY WEEKS.
What wall and gates were those that were
broken down and burned with fire? Evidently
some which had been built by the Jews who
had returned to Jerusalem under one, or all, of
the preceding decrees, of Cyrus, Darius, and
Artaxerxes; for it cannot for a moment be supposed that the utter destruction of the city by
Nebuchadnezzar, one hundred and forty-four
years previous to that time, would have been
reported to Nehemiah as a matter of news, or
that he would have considered it, as he evidently
did, a fresh misfortune, calling for a fresh expression of his grief A decree, therefore, authorizing the building of these, had gone forth previous to the grant to Nehemiah.
3. Should any contend that the commission to
Nehemiah must be the decree in question, because the object of his request was that he might
build the city, it is sufficient to reply as above,
that gates and walls had been built previous to
his going up; besides, the work of building
which he went to perform was accomplished in
fifty-two days; whereas the prophecy allows for
the building of the city, seven weeks, or forty nine years.
4. There was nothing granted to Nehemiah
not embraced in preceding decrees, while those
69 
THE SANCTUARY.
decrees had already granted vastly more privileges than his commission.
5. Reckoning from the commission to Nehemiah, B. C. 444, the dates throughout are entirely
disarranged; for from that point the troublous
times which were to attend the building of the
street and wall did not last seven weeks, or
forty-nine years. Reckoning from that date, the
sixty-nine weeks, or 483 years, which were to
extend only to the Messiah the Prince, bring us
to A. D. 39-40; but Jesus was baptized of John
in Jordan, and the voice of his Father was heard
from Heaven declaring him his Son, in A. D. 27,
thirteen years before.  According to this calculation, the midst of the last, or seventieth,
week, which was to be marked by the crucifixion, is placed in A. D. 44; but the crucifixion
took place in A. D. 31, thirteen years previous.
And lastly, the seventy weeks, or 490 years,
dating from the 20th of Artaxerxes, extend to
A. D. 47, with absolutely nothing to mark their
termination.  Rence, if that be the year, and
the grant to 1ehemiah the event, from which to
reckon, the prophecy has proved a failure. But
such a conclusion is simply an overwhelming
proof that that theory which dates the seventy
weeks fiom the commission to Nehemiah in the
20th of Artaxerxes, is an utter failure.
70 
TITE SEVENTY WEEKS.
We may therefore dismiss this commission,
and this date, from consideration. The question
now lies between the decrees of Cyrus, Darius,
and Artaxerxes.  Which one, if only one, and
how many, if more than one, of these did it take
to make that decree to which the prophecy refers as the starting-point of the seventy weeks?
As already noticed, we must look to one, or
all, of the decrees issued by Cyrus, Darius, and
Artaxerxes, for the commandment to restore and
build Jerusalem. And the selection must be determined largely by a consideration of how much
is embraced in the prophecy respecting the restoration of this city.
The promise embraced the restoration as well
as the rebuilding of Jerusalem. To restore and
build, is more than simply to build. The rebuilding of its demolished palaces, the re-opening of its deserted streets, the re-erection of its
leveled walls, and the setting up again of its
broken gates, would not alone meet the provisions of the prophecy. There must be the forms
and privileges of religious worship, the regulations of society, judges to interpret, and officers
to execute, the laws, and the re-establishment of
that civil polity which made Jerusalem what she
was before her fall.
71 
THE SANCTUARY.
The Decree of Cyrus. The decree of Cyrus,
standing nearest to the prophecy respecting the
commandment to restore and build Jerusalem,
naturally first engages our attention.
Some have claimed that this decree of Cyrus
must be the commandment in question, because
God by the prophet Isaiah speaks of Cyrus as
the one who should say to Jerusalem, "Thou
shalt be built." Isa. 44: 28. But there are
three conclusive objections to this view: 1. It is
not Cyrus who, in the prophecy of Isaiah, says
to Jerusalem, "Thou shalt be built;" but the Lord
is the one who says this. See verses 26 and 27.
2. The decree of Cyrus pertained simply to the
temple at Jerusalem. See Ez. 1I: 2. It did not
even make provision for the building of the
city, much less those other provisions, which, as
we have seen, must have been included in the
prophecy. 3. From the date of this decree, B.C.
536, the sixty-nine weeks, or 483 years which
were to extend to the Messiah the Prince, fall
fifty-three years short of reaching even to the
birth of Christ. An effort has consequently been
made by those who take the decree of Cyrus to
be the commandment in question, to change the
data of that decree, placing it at a point late
enough to harmonize with the prophecy respect
72 
THE SEVENTY WEEKS.
ing the Messiah. But this cannot be done, as
we shall hereafter see.
By these remarks we do not design in the
least to rob the decree of Cyrus of any measure
of its importance. It occupies a prominent place
in connection with the history of Jerusalem's
restoration.   The work which Cyrus did was
given him of the Lord to do. He was called by
name over a hundred years before his birth, and
his work, in a measure at least, pointed out. And
that which his decree granted was one of the
first steps, and a very necessary step, in the work
of restoration; but its provisions were too limited to meet the specifications of the prophecy.
Some things, to be sure, would follow as a necessary consequence, such as the building of houses
for the workmen, the opening of worship, and
the carrying on of some necessary traffic. But
the decree did not provide for them.
The Decree of Darius.  The decree of Darius
stands next in order. It was occasioned by the
following circumstances: The next year after the
Jews had commenced the work under the decree
of Cyrus, the enemies of the Jews made request
that they be permitted to join them in the work.
This the Jews refused, whereupon their enemies
set themselves to work to trouble them in their
Sanctuary.            6
73 
THE SANCTUARY.
building and to frustrate them in their purpose,
"all the days of Cyrus,... even until the
reign of Darius, king of Persia." Ez. 4.
Seven years after issuing his decree, Cyrus
died, and was succeeded by Cambyses, called in
Ez. 4: 6, Ahasuerus, who reigned seven years
and five months, and who was in turn succeeded
by Smerdis the Magian, called in Ez. 4: 7, Artaxerxes, from whom the enemies of the Jews
obtained an edict prohibiting the further prosecution of the work at Jerusalem. Ez. 4: 21-24.
But the land being smitten with barrenness, the
prophets Haggai and Zechariah, having made
known to the Jews the cause of this calamity,
exhorted them to resume the work of building
the house of God, which they accordingly com
menced again B.C. 520.
Again their enemies endeavored to hinder and
stop them, and appealing to Darius who had now
come to the Persian throne, he caused search to
be made among the chronicles of the kingdom,
and finding the decree of Cyrus, re-affirmed it,
with some provisions of his own; and thus the
work went forward prosperously again.
Here was a second decree.  It was, however,
only seventeen years from the decree of Cyrus,
and therefore does not meet the prophecy any
74 
THE SEVENTY WEEKS.
better than the former, in the matter of dates.
And further, it was but a re-affirmation of the
decree of Cyrus, and was therefore too limited in
its provisions to constitute the commandment to
restore and build Jerusalem. But it was a second step in the work, and, adding somewhat to
the decree of Cyrus, was some advancement toward the end in view.
The Decree of Artaxerxes Longimanus.  Third
and last stands the decree of Artaxerxes Longimanus, as recorded in Ez. 7. This Artaxerxes
was the Ahasuerus of the book of Esther, which
will account for the remarkable favor he showed
to the Jewish people. The decree which he issued was given to Ezra at the earnest solicitation of that man of God; for it is said that the
king granted Ezra "all his request."
A mere perusal of this decree shows its full
and ample provisions. It is drawn up in a formal manner. It is expressly called "a decree."
It is written, not in Hebrew, but in Chaldaic or
Eastern Aramaic. "Thus," says Prof. Whiting,
"we are furnished with the original document,
by virtue of which Ezra was authorized to'restore and build Jerusalem;' or, in other words,
by which he was clothed with power, not merely to erect walls or houses, but to regulate the
75 
THE SANCTUARY.
affairs of his countrymen in general, to'set magistrates and judges which may judge all the people beyond the river.' He was commissioned to
enforce the observance of the laws of his God,
and to punish those who transgressed with death,
banishment, confiscation, or imprisonment. See
verses 23-27."
No such ample powers as this decree conferred
upon Ezra can be found in any previous or subsequent act of this kind. This, in connection
with those which had been given before, contained all the provision that could possibly be
made for any people who were still to be held
tributary to the Persian throne. And we have
in Ez. 6: 14, a remarkable declaration showing
that all three of these decrees are taken as the
commandment to restore and build Jerusalem:
"And they builded, and finished it, according to
the commandment of the God of Israel, and according to THE COMMANDMENT of Cyrus, and Darius, and Artaxerxes king of Persia." Here the
decrees of these three several kings, are called
"the commandment," singular number, according
to which the work in Jerusalem was finished.
When therefore this last decree went forth from
Artaxerxes, enlarging and completing all the
provisions that had been made before, then the
. 76 
THE SEVENTY WEEKS.
work was finished; and with the provisions of
that decree carried out, the commandment " weat
forth" in the sense of the prophecy.
We have now to determine when this decree
went forth, and then test its agreement with the
remainder of the prophecy.
Having ascertained that the decree for the restoration and building of Jerusalem was the authority granted to the Jews to restore their temple, their worship, their city, and their civil state,
by the three-fold decree of the Persian kings,
Cyrus, Darius, and Artaxerxes, and that it was
completed, and went forth, when the last touch
of authority granted to Ezra by Artaxerxes Longimanus was put into operation by Ezra, in carrying out the work which it gave him liberty to
perform, the question next arises,
In what year was this?
Ezra says that it was in the seventh year of
that king. Ez. 7: 7, 8.
What year before Christ was the seventh year
of Artaxerxes Longimanus?
The following testimony is a concise and con clusive answer to this important question:    The Bible gives the data for a complete sys tem of chronology, extending from the creation
to the birth of Cyrus, a clearly ascertained date.
77 
THE SANCTUARY.
From this period downward we have the undisputed Canon of Ptolemy, and the undoubted era
of Nabonassar, extending below our vulgar era.
At the point where inspired chronology leaves
us, this Canon of undoubted accuracy commences. And thus the whole arch is spanned. It is
by the Canon of Ptolemy that the great prophetical period of seventy weeks is fixed. This Canon places the seventh year of Artaxerxes in the
year B. C. 457; and the accuracy of the Canon is
demonstrated by the concurrent agreement of
more than twenty eclipses.  The seventy weeks
date from the going forth of a decree respecting
the restoration of Jerusalem. There were no decrees between the seventh and twentieth years of
Artaxerxes. Four hundred and ninety years,
beginning with the seventh, must commence in
B. c. 457, and end in A. D. 34. Commencing in
the twentieth, they must commence in B.c. 444,
and end in A. D. 47. As no event occurred in A.
D. 47 to mark their termination, we cannot reckon from the twentieth; we must, therefore, look
to the seventh of Artaxerxes. This date we cannot change from B. C. 457 without first demonstrating the inaccuracy of Ptolemy's Canon. To
do this, it would be necessary to show that the
large number of eclipses by which its accuracy
78 
THE SEVENTY WEEKS.
has been repeatedly demonstrated, have not been
correctly computed; and such a result would unsettle every chronological date, and leave the
settlement of epochs and the adjustment of eras
entirely at the mercy of every dreamer, so that
chronology would be of no more value than mere
guess-work. As the seventy weeks must terminate in A. D. 34, unless the seventh of Artaxerxes is wrongly fixed, and as that cannot be
changed without some evidence to that effect,
we inquire, What evidence marked that termination? The time when the apostles turned to
the Gentiles harmonizes with that date better
than any other which has been named. And the
crucifixion, in A. D. 31, in the midst of the last
week, is-sustained by a mass of testimony which
cannot be easily invalidated."-Advent Herald,
March 2, 1850.
Again the Herald says
"There are certain chronological points which
have been settled as fixed; and before the seventy weeks can be made to terminate at a later
period, those must be unsettled, by being shown
to have been fixed on wrong principles; and a
new date must be assigned for their commence ment based on better principles. Now, that the
commencement of the reign of Artaxerxes Lon
79 
TIlE SANCTUARY.
gimanus was B. C. 464-3, is demonstrated by the
agreement of above twenty eclipses, which have
been repeatedly calculated, and have invariably
been found to fall in the times specified. Before
it can be shown that the commencement of his
reign is wrongly fixed, it must first be shown
that those eclipses have been wrongly calculated.
This no one has done, or will ever venture to do.
Consequently, the commencement of his reign
cannot be removed from that point."-Advent
Herald, Feb. 15, 1857.
It will thus be seen that the date of the seventh year of Artaxerxes rests very largely upon
the records of history respecting eclipses, and the
testimony of astronomy as to the time when
those eclipses occurred. Of the accuracy with
which the dates of eclipses may be settled, Prof.
Mitchell eloquently says:  "Go back three thousand years-stand upon
that mighty watch-tower, the temple of Belus,
in old Babylon-and look out. The sun is sinking in eclipse, and great is the dismay of the terror-stricken inhabitants. We have the fact and
circumstances recorded. But how shall we prove
that record correct? The astronomer unravels
the devious movements of the sun, the earth,
and the moon, through the whole period of three
80 
THE SEVENTY WEEKS.
thousand years; with the power of intellect, he
goes backward through the cycles of thirty long
centuries, and announces that at such an hour
and such a day-as the Chaldean has writtenthat eclipse did take place."
Respecting the authority of the Canon of
Ptolemy, Prideaux, vol. i. p. 242, thus speaks:  "But Ptolemy's Canon being fixed by the eclipses, the truth of it may at any time be demonstrated by astronomical calculations, and no one
hath ever calculated those eclipses but hath found
them fall right in the times where placed; and
therefore this being the surest guide which we
have in the chronology, and it being also verified
by its agreement everywhere with the Holy
Scriptures, it is not, for the authority of any
other human writing whatsoever, to be receded
from."
Thus positively do we find the date for which
we seek. The seventh of Artaxerxes was B. C.
457, and there the seventy weeks commenced.
81 
THE SANCTUARY.
INTERMEDIATE AND CLOSING DATES OF THE
SEVENTY WEEKS.
ROM the seventh of Artaxerxes Longimanus,
B. C. 457, the point from which we have found
that the seventy weeks are to be dated, we drop
the plummet down through following years to
ascertain whether, measuring our lines according
to the prophecy, we strike the other events
which the prediction brings to our view.
The first line is forty-nine years in length; for,
says the prophecy, there shall be seven weeks
(49 -symbolic days, or 49 literal years), during
which the street and wall shall be built in troublous times. Dan. 9: 25. This brings us to the
time when the work of building was completed;
and this was finished in the last act of reformation under Nehemiah, in the fifteenth year of
Darius Nothus.
Forty-nine years from B. c 457 bring us to
B. C. 408.
The fifteenth year of Darius Nothus was B. c.
408.-Prideaux, Bliss, Hales.
Thus at our first testing-point, the event an
82
e,tarter (figtt. 
IMPORTANT DATES.
swers to the prophecy, as the shadow answers to
the face in the mirror..
Three other events remain by which to test
the application of this prophecy: 1. Sixty-nine
weeks, or 483 years, were to extend to the Messiah the Prince; 2. Sixty-nine and one-half
weeks, or 486~ years, were to extend to the cutting off of the Messiah; and 3. The seventy
weeks, 490 years, were to extend to that point
when the Jews should no longer be the peculiar
people of God. If, reckoning from B. C. 457, we
find the measurements to reach the events specified, the correctness of the application will be
assured beyond the least shadow of uncertainty.
The word Messiah means "the anointed;" and
the expression "to the Messiah the Prince," must
point to the time when Christ was manifested to
the world as the anointed of God. This was not
at his birth, as some have imagined, but at his
baptism, as is proved by Acts 10:38; 4:27;
Luke 4:18, etc.
We have therefore to inquire (1) at what point,
according to the foregoing dates, the baptism of
Christ should have occurred; (2) at what point
it did occur; (3) to ascertain the length of
Christ's ministry; (4) the date of the crucifixion;
and (5) the time when the blessings of the gospel
ceased to be especially offered to the Jews.
83 
THE SANCTUARY.
1. From some point in the year B.C. 457, the
period of sixty-nine weeks or 483 years to the
Messiah the Prince would carry us to a corresponding point in the year A. D. 27.  This is the
answer to the first point of inquiry; and if the
first date is correct, here we should find the baptism of the Saviour.
2. When Christ entered upon his mission, immediately after his baptism, he came into Galilee
preaching the gospel of the kingdom of God, and
saying, "The timTe is fulfilled."  Mark I: 14, 15.
This must mark the fulfillment of some definite
period, or it would not be asserted that "the time
is fulfilled." The time here fulfilled can be none
other than that given in Dan. 9: 25: "Unto the
Messiah the Prince shall be seven weeks, and
threescore and two weeks," 483 years. We are
therefore correct in saying that this is the period
that reaches to his baptism. Can we now ascertain in what year his baptism occurred?
Christ was six months younger than John the
Baptist, and is generally considered to have entered upon his ministry six months later; both
of them commencing their work, according to the
law of the priesthood, when they were thirty
years of age. Of Christ, Luke says expressly
that at the time of his baptism he began to be
84 
IMPORTANT DATES.
about thirty years of age. Lure 3:23. Now
John entered upon his ministry, as Luke informs
us (3: 1), in the fifteenth year of Tiberius Caesar.
Tiberius was the successor of Augustus, who
reigned to A. D. 14. The date of Augustus' death
is indisputably fixed by means of the great lunar
eclipse soon after, Sept. 27, which served to quell
the mutiny of the Pannonian legions, and to induce them to swear fidelity to Tiberius, as recorded by Tacitus, Anal. 1: 28, and Dio. lib. 57,
p. 604. But the reign of Tiberius is to be reckoned, according to Prideaux, Dr. Hales, Lardner,
and others, from his elevation to the throne to
reign jointly with Augustus his step-father, in
August, A. D. 12, two years before the death of
the latter.- The fifteenth year of Tiberius would
therefore be from August, A. D. 26, to August, A. D.
27. If John commenced in the spring in the
latter portion of the fifteenth year of Tiberius, it
would bring the commencement of Christ's ministry min the autumn of A. D. 27, the very point
where the 483 years of Dan. 9 expire.
3. The length of Christ's ministry.  This may
be quite accurately determined by enumerating
the passovers which he attended. There were
but four of these as recorded in John 2:13; 5:
1; 6: 4; and 13: 1.  At the last of these he was
85 
86             THE SANCTUARY.
crucified. This.would make the duration of his
ministry three years and a half. Thus, if he
commenced in the autumn of A. D. 27, he would
preach six months before his first passover in
the spring of 28. His second passover would be
in the spring of 29, his third in the spring of 30,
and his fourth in the spring of 31, when he was
crucified.
This would correspond exactly to the prophecy; for he was to confirm the covenant with
many for one week, seven years, and in the midst,
or middle, of the week, he was to be cut off, and
cause the sacrifice and oblation to cease. This
he did when he expired upon the cross, three
and one-half years from the commencement of
his ministry; and during the remainder of the
week he confirmed the covenant through his
apostles. Heb. 2: 3. Dr. Hales, vol. i. p. 94,
quotes Eusebius, A. D. 300, as saying: "It is recorded in history, that the whole time of our
Saviour's teaching and working miracles was
three years and a half, which is the half of a
week [of years]. This John the evangelist will
represent to those who critically attend to his
gospel."
4. The date which this gives us for the crucifixion, A. D). 31, is confirmed by abundance of tes 
IMPORTANT DATES.
timony. The crucifixion was attended by a preternatural darkening of the sun, for the space of
three hours. Matt. 27: 45. "A total eclipse of
the moon may occasion a privation of her light
for an hour and a half, during her total immersion
in the shadow; whereas a total eclipse of the
sun can never last in any particular place above
four minnutes, when the moon is nearest to the
earth and her shadow thickest."-Hales, vol. i.
p. 69.
This darkness was observed at Heliopolis in
Egypt, by Dionysius the Areopagite, afterward
the illustrious convert of Paul at Athens, Acts
17: 34, who in a letter to the martyr Polycarp
describes his own astonishment at the phenomenon, and' that of his companion, the sophist
Apollophanes. "These, O good Dionysius," exclaimed Apollophanes, "are the vicissitudes of
divine events." To which Dionysius answered,
"Either the Deity suffers or he sympathizes with
the sufferer." And that sufferer, according to
tradition, recorded by Michael Syncellus of Jerusalem, he declared to be, "the unknown God,
for whose sufferings all nature was darkened and
convulsed."-Id., vol. iii. p. 230.
"Hence it appears that the darkness which
'overspread the whole land of Judea' at the time
87 
THE SANCTUARY.
of our Lord's crucifixion was preternatural,'from
the sixth until the ninth hour,' or from noon till
three in the afternoon, in its duration, as also in
its time, about full moon, when the moon could
not possibly eclipse the sun. The time it happemed, and the fact itself, are recorded in a curious and valuable passage of a Roman Consul,
Aurelius Cassiodorius Senator, about A. D. 514.
'In the consulate of Tiberius Cesar Aug. v. and
A/lius Sejanus (u. c. 784, A. D. 31), our Lord Jesus Christ suffered, on the 8th of the Calends of
April (25th of March): when there happened
such an eclipse of the sun as was never before
nor since.' In this year and in this day agree
also the Council Of Cesarea, A. D. 196 or 198;
the Alexandrian Chronicle, Maximus Monachus,
Nicephorus Constantinus, Cedrenus; and in this
year, but on different days, concur Eusebius,
Epiphanius, followed by Kepler, Bucher, Patinus,
and Petavius, some reckoning it the 10th of the
Calends of April, others the 13th."-Id., vol. i.
pp. 69, 70.
The common Bible chronology placing the
crucifixion in A. D. 33, was, according to Dr.
Hales, assumed on no earlier authority than that
of Roger Bacon, in the 13th century, who, finding by computation that the paschal full moon
88 
IMPORTANT DATES.
fell on Friday in the year 33, was led by that
circumstance to suppose that that must have
been the year of the crucifixion. But this very
circumstance Dr. H. claims as proof that that
was not the year; for the true paschal full moon
should come not on the day of the crucifixion,
but the day before, when Christ ate the passover
with his disciples.-Id., p. 10()0.
We have thus thirteen creditable authorities
locating the crucifixion in the spring of A. D. 31.
And all the evidence on this point tends also to
establish the date of Christ's baptism in the autumn of A. D. 27; for, according to the prophecy,
the Messiah was to be cut off after three years
and a half from the time of his manifestation;
and, according to the evangelists, his ministry
continued just that length of time, three years
and a half. If, therefore, he was crucified in the
spring of A. D. 31, he was baptized and commenced to preach three and a half years before,
in the autumn of A. D. 27.
And right at that point the sixty-nine weeks
ended, reckoned from B. C. 457, and in A. D. 31
we reached the middle of the last or seventieth
week, where the Messiah was to be cut off, and
cause the sacrifice and oblation (the Jewish sacrifices and offerings) to cease by the offering of
Sanctuary.            7
89 
THE SANCTUARY.
himself, as the great antitype of them all, upon
the cross.
So far, we find the most striking and indisputable harmony. We now go forward three and a
half years to the terminal point of this grand
prophetic period of seventy weeks, and inquire
what then occurred. On this point we quote
again from the learned Dr. Hales:  "Eusebius dates the first half of the passion
week of years as beginning with our Lord's bap.
tism, and ending with his crucifixion. The same
period precisely is recorded by Peter, as including the duration of our Lord's personal ministry:
'All the time that the Lord Jesus went in and
out among us, beginning from the baptism of
[or by] John, until the day that he was taken
up from us,' at his ascension, which was only 43
days after the crucifixion. Acts 1: 21, 22. And
the remaining half of the passion week ended
with the martyrdom of Stephen, in the seventh
or last year of the week. For it is remarkable
that the year after, A. D. 35, began a new era in
the church, namely, the conversion of Saul, or
Paul, the apostle, by the personal appearance of
Christ to him on the road to Damascus, when he
received his mission to the Gentiles, after the
Jewish Sanhedrim had formally rejected Christ
90 
IMPORTANT DATES.
by persecuting his disciples. Acts 9: 1-18."
-Vol. i. p. 100.
Thus at precisely the right point we find
events which fitly mark the termination of that
period which was allotted to Jerusalem and the
Jews: Stephen is martyred, Paul is raised up
an apostle to the Gentiles, the Jews formally reject Christ and the gospel in the persons of the
first disciples, and the apostles turn from the
Jews to other nations. Surely a fulfillment of
prophecy so plain cannot be questioned.
And with these facts all established by the
clearest evidence, and the dates of the prophecy
all thus harmonized, we have in our hands the
key which will draw every bolt, and give us free
entrance into all departments of the larger prophecy and longer perio- of the 2300 days.
From this point, the way is short and clear to
the end of the argument respecting the time.
If we have a period of ten years, in reference
to the location of which we wish to inform our
friends, we need not tell them where the whole
period terminates to convey to them the desired
information. It would be sufficient to say, We
will tell you all about the first five years of that
period, where they begin and end, with intermediate dates and events. Then they could easily
91 
THE SANCTUARY.
ascertain the termination of the whole period.
After the first five years, five more would remain, and adding them to the date where the
five terminated, they would have the true date
of the termination of the ten.
Just this course inspiration has followed with
the 2300 days. It is as if the angel had said to
Daniel, I have not come to give you the year in
which the 2300 days will end; but a portion of
this period belongs to your people and your holy
city Jerusalem; and this period, comprising seventy weeks which are the first 490 years of the
2300, I will tell you all about, giving you the
time when they will commence, and the chief
events which will mark intermediate dates, and
finally their termination. And the angel well
knew that he who had interest enough to inquire,
could then easily find the termination of the
whole period.
Thus four hundred and ninety years taken from
twenty-three hundred, leave eighteen hundred
and ten. Briefly expressed in figures it stands
thus:  2300-490-1810.   And  this number,
eighteen hundred and ten, added to the date
where the four hundred and ninety terminated,
will give us the termination of the period of
twenty-three hundred. But we have found that
92 
IMPORTANT DATES.
the four hundred and ninety ended in the autumn of A. D. 34. This gives us the following
numerical statement: A.D. 34, autumn,+ 1810=
A. D. 1844, autumn. In the autumn of A. D. 1844,
we thus have the termination of the longest and
most important prophetic period revealed in the
Bible.
But some may fall into perplexity over the
calculation of this period from another standpoint, and query how, if the 2300 days commenced B. C. 457, they can extend to A. D. 1844,
since if we take 457 from 2300 we have only
1843 remaining. Did they not therefore terminate in 1843? So Adventists reasoned previous to that year; and this is the reason why
that year was first set for the coming of the
Lord. But further thought showed that they
must extend into the following year.  For it
would take 457 full years before Christ, and
1843 full years after Christ, to make 2300.
Therefore if the days commenced with the very
first day of 457 B. C. they would not terminate
till the very' last day of 1843. But we have evidence to show that they did not commence with
the first day of 457 B. C., but that some portion
of that year had elapsed before we are to begin
to reckon.
93 
THE SANCTUARY.
It is evident from the wording of the prophecy that the actual commencement of the work
at Jerusalem marks the commencement of the
seventy weeks, inasmuch as the first seven weeks
are allotted to the building of the city, which we
could hardly begin to reckon, consistently, before the work of building was actually begun.
But Ezra did not arrive at Jerusalem till the
fifth month of the seventh year of Artaxerxes (B. C.
457). Ez. 7: 8. And after he had reached the
city the large company that went up with him
were to be provided with homes, and arrangements made for their living, etc., before they
would be ready to take hold of the work of rebuilding the wall and the city proper. Two
months would certainly be short enough time to
allow for this work, which would bring us to the
seventh month, or the autumn of the year. Now
whatever portion of the year B.C. 457 had elapsed
before the 2300 years began, just that portion
of a year we must add to 1843 A. D. to make out
the 2300 full years; for if only 456 years and a
fraction are to be reckoned before Christ, we
must have 1843 and a fraction after Christ to
make out the number. For taking 456 years
and five months from 2300 years, we have remaining 1843 years and seven months, which
94 
IMPORTANT DATES.
seven months carry us so far into the year 1844.
Thus are we  brought again to the autumn of
1844, as the point where the 2300 days terminated.
The same argument will apply to the date of
Christ's baptism. How do we make that date
to be A. D. 27, when 457 years before Christ and
only 26 after Christ make out the 483 years
which were to reach to Messiah the Prince? In
the same way as above presented. For if any
portion of B. c. 457 had elapsed before we should
begin to reckon, a corresponding portion of A. D.
27 must be taken to fill out the specified number
of full years.  And the events associated with
this, in the prophecy of the seventy weeks, are
such as t6 show conclusively that the days terminated in the autumn of the year. At the beginning of the seventieth week the Messiah was
to be manifested, that is, commence his ministry
as the Anointed One. In the midst, or middle, of
that week, which would be three years and six
months from its commencement, he was to be
cut off. This cutting off can refer to nothing
else but his crucifixion. But his crucifixion, in
whatever year it may have occurred, was in the
spring; for it was at the passover. Then, as we
go back from the crucifixion of Christ three
95 
THE SANCTUARY.
years and six months to find the commencement
of his ministry, we are brought to the autumn;
and as we go forward from the crucifixion three
years and six months, to the end of the seventieth week, we are again brought to the autumn.
But, as has already been shown, A. D. 31 has
been established beyond dispute as the year of
the crucifixion; and as this was the middle of
the seventieth week, the last half of the week,
three and a half years more, brings us to the
autumn of A. D. 34. But if the first 490 years
ended in the autumn of A. D. 34, the remaining
1810 years just as conclusively ended in the autumn of A.D. 1844.
We are thus particular upon this point, because this is the important one of all the prophetic periods; and it is desirable that all points
in the argument should be clearly understood.
And what were some of the circumstances
which rendered 1,q44 a memorable date in the
history of the church and the world?  We then
reached, if we may so speak, the climax of the
world's great prophetic era. Within the forty-six
years preceding, five of the seven prominent prophetic periods of the Bible had terminated.
1. The 1290 years had ended in 1798.
2. The 1260 years had ended in the same
96 
IMPORTANT DATES.
year, and marked the commencement of the
"time of the end."
3. The 391 years and 15 days of Rev. 9, had
ended Aug. 11, 1840, and marked the fall of
the Ottoman empire as an independent government; for since that time it has existed only by
the sufferance of the so-called Christian powers
of Europe.
4. The 1335 years had expired in 1843, and
marked the manifestation of such a "blessing"
as the disciples at Christ's first advent were
themselves permitted to enjoy. Dan. 12: 12;
Matt. 13: 16, 17.
5. And now in 1844, the great period of 2300
years was finished, which marked the commencemnent of the work of the cleansing of the sanctuary.
God has never left his church without faithful watchmen, and in such an important epoch
as the one we are considering, we cannot suppose
that they would be asleep. And they were not
asleep.  A warning message to the world, which
commenced some years before, had now swelled
into a mighty cry. A movement such as the
world had never before witnessed, now reached
the height of its power. The impending second
advent of the Son of God was the burden of the
97 
THE SANCTUARY.
proclamation. Sublimeri theme never engaged
the attention of man. In different parts of the
world, men simultaneously called of God to this
work were heralding it abroad. It went to
every missionary station on the globe. Treasure
was poured out like water in its promulgation.
An army of able and devoted men appeared, who
freely gave their time, talent, and strength to its
vindication. The spirit of revival everywhere
followed the proclamation of the message. God
was in the movement; and Christendom was
shaken from center to circumference.
What did all this mean?  It meant that the
first division of this three-fold warning which
was to precede the coming of Christ was going
forth. Rev. 14: 6-12.  It meant that the mighty
angel standing on the sea and on the land had
uttered his solemn oath that time (prophetic)
should be no more; Rev. 10:6; for the time had
come for the longest and latest prophetic period
to meet its termination.
A grievous disappointment was experienced in
that movement, and a mistake had somewhere
been made, yet it becomes us not hastily nor
rashly to decide in regard to the nature of that
work. As was asked respecting the baptism of
John, we ask respecting this movement: Was it
98 
IMPORTANT DATES.
of Heaven or of men? And the same difficulties
are involved in the answer: If it was of Heaven,
we cannot give it up; but how then can we account for the mistake connected with it, without
compromising its heavenly origin? But if it
was of men, how shall we solve the still harder
problem of accounting for the presence and power of God that so manifestly attended it?
Now if in 1840, 1843, and 1844, the last prophetic periods did end, that fact would be a sufficient reason why God's hand should be in the
movement based upon that fuilfillmnent of his
word, even though we might have adopted wrong
views in reference to the event to occur, as did
the disciples of our Lord, when in fulfillment of
his word; they escorted him into Jerusalem, as
their immediately expected King, shouting, "Hosanna to the Son of David.  Blessed is he that
cometh in the name of the Lord." Matt. 21
4-9.
With this view, therefore, that the prophetic periods did expire, but the mistake was in relation
to the event, we are not obliged to repudiate and
throw away that great work.  We can give it its
place in prophecy, and gratefully acknowledge
the wonderful work of God connected with it.
But if we take the ground that the trophetic
*:.: * e
99 
THE SANCTUARY.
periods did not then expire, the whole work falls
to the ground as wholly false and unscriptural.
For if the termination of the prophetic periods is
yet future, another like movement is to transpire, and the one we have had was a counterfeit
and a fraud. Then we must attribute to fanaticism that work which gave every evidence of
being wrought by the Spirit of God, and admit
that in this important age, marked as the time
of the end, when the world is to be warned of
coming Judgment, the most devoted and intelligent students of prophecy, and the most consecrated servants of Christ, were left to enter upon
a false movement, and make an unpardonable
mistake, which was calculated to destroy the
confidence of the world in all prpphetic investigation. But such a conclusion cannot for a moment be entertained by any candid and consistent mind. Hence we must look for the mistake,
not in the prophetic periods, the evidence for
which, as we have seen, remains unshaken, but
in the views then entertained of the event to
take place at their termination.
We need not pursue this line of thought to
any greater length. The evidence is now before
the reader that the calculation of the time was
correct; that Dan. 9 is an explanation of Dan. 8;
~'e ee..e *
100 
IMPORTANT DATES.
that the seventy weeks are a part of the 2300
days; that they are correctly dated from B. C.
457, and that, consequently, the 2300 days terminated in 1844. With the utmost assurance,
we therefore say that those who endeavor to account for the disappointment of 1844 on the
supposition that the mistake was made in the
time, and not in the sanctuary question, are entirely wrong.
101 
THE SANCTUARY.
THE ORIGINAL ADVENT FAITH.
EVENTH-DAY ADVENTISTS are some    times charged with being a mere offshoot
from the Advent body, followers of side issues
and newly created hobbies. We claim, and shall
show, that we are the only ones who adhere to
the original principles of interpretation on which
the whole Advent movement was founded, and
that we are the only ones who are following out
that movement to its logical results and conclusions.
The reader has seen something of the strength
of the argument by which the original application of the prophetic periods is sustained. Those
who have attempted to re-adjust those periods,
in order to extend them to some future point of
time when Palestine or the earth should be purified by fire, have found themselves in an extremely embarrassing position. Their own confessions have proved this; and the reader will
be interested to see some of them.
Josiah Litch, a prominent writer and laborer
in the early stage of the Advent movement, spoke
102
X E   artter  Itint R. 
ORIGINAL ADVENT FAITH.
as follows in the Advent Herald of Dec. 28,
1850:  "Chronologically, the period [2300 days] is at
an end, according to the best light to be obtained
on the subject; and where the discrepancy is, I
am unable to decide. But of this we shall know
more in due time.
'God is his own interpreter,
And he will make it plain.'"
The Advent Herald, seeing the utter inconsistency of denying the termination of the 2300
days in the past, while at the same time it was
setting forth unanswerable arguments in vindication of the original date for the commencement of the period, as it long, continued to do, in
connection with the seventy weeks, it at last denied the connection, between the seventy weeks
and the 2300 days, and thus cut this latter period adrift upon the prophetic sea. This appears
from the following queries by a correspondent,
and the answers of the then editor of the Herald,
inclosed in brackets, which appeared in the Herald of lay 22, 1852:  "In your'chronology' the cross is placed in
A. D. 31. What are the principal objections
which bear against its being placed in A. D. 39?
103 
THE SANCTUARY.
[Ans. 1. The absence of any evidence placing it
there. 2. The contradiction of the wonderful
astronomical, chronological, and historical co-incidences, which show beyond the shadow of controversy that the seventh of Artaxerxes was in
B. C. 457-8, that the birth of Christ was B. C. 4-5,
that the thirtieth year of Christ was 483 years
from the seventh of Artaxerxes, that the crucifixion was in A. D. 31, and that that was the
point of time in the last week, when the sacrifice
and oblation should cease.]
"If the seventy weeks of Dan. 9 do not commence in the twentieth of Artaxerxes, how can
the 2300 days begin at the same time with them,
and yet terminate in the future? [Ans. They
cannot.] Must we not henceforth consider that
they have different starting-points? [Ans. Yes.]"
To understand how serious a departure this
was from the "original Advent faith," the reader
should bear in mind the following statements
which under the significant heading of "Points
of Difference between Us and our Opponents,"
once formed a standing notice in the Advent papers:  "We claim that the 9th of Daniel is an appendix to the 8th, and that the seventy weeks and
the 2300 days or years commence together. Our
104 
ORIGINAL ADVENT FAITH.
opponents deny this."  See Signs of the Times,
1843.
Who now deny this? All who call themselves
Adventists, so far as we know, except the Seventh-day Adventists. And in what position do
they place themselves by this denial? In the
position of those who were originally the opponents of the Advent faith. Gone over to the
side of their opponents, and yet claiming to be
the adherents of the original Advent faith!
The declaration above quoted is as good for us
to-day as it was for the Signs of the Times in
1843. It still flies from our mast-head.
"W e claim that the 9th of Daniel is an appen.di,x to the 8th, and that the seventy wveeks and
2300 days or years commence together.  OUR oppo,,ents [apostatized Adventists] DENY THIS."
Who, then, are the original Adventists?
Again, to show the importance which was
formerly attached to this matter, we quote from
the Advent Shield, p. 49, art., "The  Rise and
Progress of Adventism":   The grand principle involved in the interpretation of the 2300 days of Dan. 8: 14, is, that
the seventy weeks of Dan. 9: 24, are the first
490 days of the 2300 of the 8th chapter."
Those who have yielded this point have there   Sanotuary.           8
105 
THE SANCTUARY.
fore given up the "grand principle involved in
the interpretation of the 2.300 days." If to do
this, and go over to the position of "our [their]
opponents," is not a serious defection from the
original Advent faith, we greatly err.
The following well-founded opinion was expressed by Apollos Hale in 1846:  "The second point to be settled, in explaining
the text [Dan. 9: 24], is to show what vision it
is which the seventy weeks are said to seal.
And it should be understood this involves one of
the great questions which constitute the main
pillars of our system of interpretation, so far as
prophetic times are concerned.  If the connection
between the seventy weeks of Dan. 9, and the
2300. days of Dan. 8, does not exist, the whole
system is shaken to its foundation; if it does
exist, as we suppose, the system must stand."Harmony of Prophetic Chronology, p. 33.
Mark this language. The connection between
Daniel 8 and 9 constitutes one of the "main
pillars" of our system of interpretation. If it
does not exist, the whole system is shaken to its
foundation. If it does exist, the system must
stand. We rejoice in the fact to-day that this
connection does exist, and the system stands.
And now, what are the reasons offered for
106 
ORIGINAL ADVENT FAITH.            107
taking a position which denies one of the main
pillars of this system of interpretation, and shakes
it to its very foundation?  Simply this:  "We have no new light respecting the connection between the seventy weeks and 2300 days.
The only argument against their connection is,
the passing of the time. Why that has passed,
is a mystery to us, which we wait to have revealed."-Advent Herald, Sept. 7, 1850.
The same paper, in its issue of Feb. 22, 1851,
further said:  "Before 1843, we became satisfied of the validity of the arguments sustaining their connection and simultaneous commencement. There
has nothing transpired to weaken the force of
those arguments but the passing of the time we
expected for their termination. We now have
no other fact to advance against their connection; and, therefore, can only wait for the mystery of the passing of time to be explained. But
of the commencement and termination of the
seventy weeks, we are satisfied that they cannot
be removed from the position which Protestants
have always assigned them."
Before such a matter-of-course surrender was
made of the strongest evidence and clearest
proofs that can be drawn from the word of God 
1 ()8          THE SANCTUARY.
on any subject, we submit to the reader if it
would not have been more logical to inquire
whether there might not possibly be some mistake in the view that the earth is the sanctuary,
and that the cleansing of the sanctuary is to be
by fire at the second coming of Christ; whether
the days may not have ended, and the work to
which they brought us, whatever it is, be now
in process of fulfillment. S. D. Adventists, before rejecting the past movement, raised this inquiry, and the result has repaid our researches a
thousand-fold, as will hereafter appear.
And how do those who disconnect the seventy
weeks and 2300 days dispose of this latter period? for something  must be  done with it.
They attempt to date it from the point at which
Daniel saw  the  ram  pushing westward and
northward and southward so that no beast might
stand before him; and that pushing they make
to be the decree issued against the Jews, as recorded in the book of Esther. As the result of
the pushing in the prophecy, no beast could
stand before him. This view therefore makes
the Jews to be the beasts. But how did this
matter come out? A counter decree was issued;
fear of the Jews fell upon all the people; many
joined themselves to them; and when the day 
ORIGINAL ADVENT FAITH.
of slaughter came, no man could withstand the
Jews. Esth. 9: 2. They smote all their enemies.  Verse 5.  Seventy and five thousand Persians fell before them; and it was to them a day
of triumph and joy.  This, forsooth, was the ram
pushing and doing according to his will, and becoming "great," so that none could deliver out
of his hand! To such absurdities are men driven in trying to avoid the plain and evident conclusions to be derived from God's word. That
men should seriously argue in this manner is one
of those strange phenomena that sometimes appear in the workings of the human mind.
But even dating from this point, and recklessly changing the date of it as some have done to
as late a year as B. C. 426, the time has now run
out.  Every limit to which the 2300 days can
be extended is passed by. Time has thus demonstrated that these days have ended. All we
now ask of any one is to accede to unquestionable facts, and admit that these days are in the
past.
But if time has demonstrated that these days
are in the past, it has also demonstrated that the
earth is not the sanctuary, the very point claimed
by those who offer this fact as the explanation
of our disappointment in 1844; for no change
109 
110            THE SANCTUARY.
has come over the earth except, physically, increasing signs of infirmity and old age, and,
morally, a deeper plunge into wickedness and
sin, on the part of its fast-degenerating sons and
daughters. The former view, that the earth is
the sanctuary, being thus demonstrated to be incorrect, the inquiry, What is the Sanctuary?
is now fairly in hand, and peremptorily demands an answer. 
WHAT IS THE SANCTUARY?
(tart  Etu.
WHAT IS THE SANCTUARY?
THIS is exclusively a Bible question.  With
the testimony of the Bible only, then, have
we to do. The object of our inquiry can only
be, What does the Bible reveal to us respecting
the sanctuary?  And we shall find its testimony
neither brief nor obscure on this important subject. The word occurs in the inspired Scriptures one hundred and forty-six times; and more
times than this does it offer us instruction by
prediction, definition, or historic record, concerning this Wonderful object.
Perhaps no language can better introduce this
subject than that of the apostle Paul in his letter to the Hebrews. In chapter 8, he speaks of
the two covenants, the first and the second, the
old and the new, under the latter of which we
now live. In chapter 9, he shows that both these
covenants have a sanctuary, as follows:  "Then verily the first covenant had also ordinances of divine service, and a worldly sanotu(ti-y. For there was a tabernacle made; the
first, wherein was the candlestick, and the table,
ill
0. 
112             THE SANCTUARY.
and the show-bread; which is calied the sanct uary. And after the second vail, the tabernacle
which is called the holiest of all; which had the
golden censer, and the ark of the covenant overlaid round about with gold, wherein was the
golden pot that had manna, and Aaron's rod
that budded, and the tables of the covenant;
and over it the cherubims of glory shadowing
the mercy-seat," etc. Verses 1-5.
Let this language of the apostle be carefully
considered. It both introduces and settles one
great division of this question. It tells us definitely what, for a time, constituted the sanctuary of the Lord. During the period covered by
the first covenant, while the tabernacle, ordained
as thus plainly described, was in existence, there
can be, in the face of these words of Paul, no
controversy as to what constituted the sanctuary.
Turning to the records of those times, we find a
more definite mention of this singular structure,
which, from its bearings and relations in the
temple of divine truth, deserves to be examined
with absorbing interest.
Go back to the time when Israel, crowned with
deliverance, stood on the shore of the Red Sea,
while the Egyptians were perishing at their feet
in the returning and angry waters. Listen to 
WHAT IS THE SANCTUARY?
that song of triumph which Moses sings, and
mark this language, "The Lord is my strength
and song, and he is become my salvation; he is
my God, and I will prepare him an habitation."
Ex. 15: 2. In this we receive the first intimation
of that building that was afterward to be erected
by the direction of the Lord, that he might dwell
among his people. In Ex. 15:17, the word sanctuary occurs for the first time in the Bible.
Pursuing the sacred record, we find in the
twenty-fifth chapter of Exodus, and onward,
more definite information respecting the sanctuary.  Here we read the commission which God
gave to Moses for the erection of this building.
In the third month after their departure from
Egypt, the children of Israel came to the wilderness of Sinai. Moses was then summoned
up into the mount, to an audience with his
Maker. Forty days and nights were consumed
in that memorable interview. During this time
Mloses was shown the pattern of the sanctuary,
and all the sacred vessels, and received full instructions in relation thereto.
A particular description of the tabernacle, as
erected by Moses, is minutely set forth in Exodus, chapters 25-31. It was a structure of extraordinary magnificence, and was erected after
113 
THE SANCTUARY.
the following plan: Its walls on the north, west,
and south sides were formed of upright boards
set in sockets of silver. These boards were of
shittim wood, each board being ten cubits in
length and one cubit and a half in breadth. As
there were twenty of these boards on each side,
the tabernacle was thirty cubits in length. The
best critics assure us that the shorter cubit of
eighteen inches was the one now in use by the
Jews, as it was not till after their return from the
captivity that they occasionally used the Babylonian cubit of twenty-one inches. This would
give us forty-five feet in English measurement
as the length of the structure.  Josephus gives
ten cubits, or fifteen feet, as its width. This is
more difficult to determine from the Scripture
record. Six boards are mentioned as provided
for closing the west end. These we are to suppose were of tile same dimensions as the others,
which would give us nine cubits. Then two
more boards are spoken of " for the corners of the
tabernacle in the two sides." Supposing these
to have been each half a cubit in width, this
would give the tenth cubit, and would preserve
uniformity and consistency in the construction.
These boards were joined together in a manner
to be easily taken apart. The two sockets which
114 
WHAT IS THE SANCTUARY?
received the contiguous tenons of two boards as
they stood up side by side may themselves have
been joined together, which would have secured
the lower ends of the boards firmly in place;
while to strengthen the sides, five bars of shit
tim wood were provided to run through rings of
gold secured to the boards. The middle bar was
to reach from end to end. Both bars and boards
were heavily overlaid with purest gold. So far,
therefore, as this part of the structure is concerned, it presented the appearance of solid gold.
The space inclosed by these golden boards,
forty-five feet in length, and fifteen in width,
was divided into two apartments by a magnificent vail of blue and purple and scarlet and finetwined linen, of cunning work, adorned with figures of cherubim, and suspended from four pillars of shittim wood overlaid with gold and set
in sockets of silver. In what proportion the
sanctuary was thus divided we are not informed;
but it was undoubtedly the same as that afterward observed in the temple, 1 Kings 6, in which
two-thirds of the space was allotted to the first
apartment, and the remaining one-third to the
second. On this calculation, the first apartment,
called the holy place, was thirty feet by fifteen,
the length being just twice as much as the width,
115 
THE SANCTUARY.
and fifteen feet high, the length of the boards
being ten cubits; while the second apartment,
called the most holy, was a perfect cube, being
fifteen feet in all its dimensions.
The roof of the tabernacle was formed by four
sets of curtains. The dimensions of two of these
are very fully given in Ex. 26:1, and onward.
The innermost curtains of fine-twined linen were
ten in number, each four cubits wide and twentyeight in length. These were of various colors,
and ornamented with cherubim of cunning work.
Five of these were sewed together so as to form
larger curtains, each twenty cubits by twentyeight; and these two when used were joined together by fifty gold buckles or clasps. This being' the first curtain thrown over, would form a
surpassingly beautiful ceiling for both apartments.
Above this were placed curtains of goats' hair,
each four cubits wide, and thirty cubits long, but
eleven in number. These were also sewed together, six into one curtain, and five into the
other, and when used we.re likewise joined together by fifty gold buckles.
Over these was placed a third covering of
rams' skins with the wool on, dyed red, and a
fourth covering of badgers' skins is also specified.
The number of these coverings, and the material
116 
WHAT IS THE SANCTUARY?             117
of which the two latter were composed, would
suggest thorough protection against either the
sun or rain. It is thought that the design could
not be to provide against rain, as rain but rarely
falls in the wilderness of Sinai, where the children
of Israel now were. But we must remember that
the sanctuary was to retain its present form after
its entrance into the promised land, where provision would have to be made against heavy
dews and abundant rains; and the tabernacle
did remain as now constructed for over five hundred years, till the days of Solomon.
It has been a question how these coverings
were applied to the tabernacle. If they were
thrown straight over there would be a depression
or sagging -in the center, and water would certainly work through, and snow would form such
a weight as to tear the curtains to pieces. Besides, applied in this way, the curtain of goats'
hair, being thirty cubits long, would hang over
the walls of the tabernacle ten cubits, or in other
words, reach the ground on both sides; whereas
it seems to have been designed, according to Ex.
26:13, to hang down only one cubit on each side.
In view of these difficulties and objections,
Smith, in his unabridged Bible Dictionary, art.,
Temple, argues that the sacred tent must have 
THE SANCTUARY.
been raised in the center, or have had a ridge, as
all tents have had from the days of Moses to the
present time; and that only the inner curtain of
fine linen wrought with cherubim was drawn
straight across over the walls of the tabernacle,
while the other coverings were raised in the
form of a tent inclosing and protecting the inner
structure. These views are illustrated with a
diagram and perspective view, which make it
appear extremely probable that the coverings
were arranged in this manner.
Around the tabernacle was a larger space called
the court, Ex. 27:9-18, consisting of a double
square fifty cubits, or seventy-five feet, wide, by
one hundred cubits, or one hundred and fifty feet,
long. This was inclosed by hangings, or canvas
screens of fine-twined linen, suspended from pillars of brass five cubits in height, provided with
sockets of brass and hooks and fillets of silver.
These posts or pillars were set five cubits apart,
and the inclosure was continuous except on the
eastern side where an entrance was provided
twenty cubits in width, closed with curtains of
fine-twined linen, wrought with needle-work, and
of the most gorgeous colors. It will be noticed
that all the important dimensions of the court
and the tabernacle were five cubits or some mul
118 
WHAT IS THE SANCTUARY?
tiple of five cubits. Everything was constructed
with regard to beauty and of such material as
would impress every beholder with a sense of the
importance of these objects, and the purity and
sacredness of the worship connected therewith.
Around the tabernacle and its court, the tribes
of the children of Israel were to pitch their tents
in four great bodies, Zebulon, Judah, and Issachar, under the standard of Judah on the east;
Gad, Reuben, and Simeon, under the standard of
Reuben on the south; Benjamin, Ephraim, and
Manasseh, under the standard of Ephraim on the
west; and Naphtali, Dan, and Asher, under the
standard of Dan on the north. Numbers 2. The
grand encampment thus consisted of 186,400 men
on the east, 151,450 on the south, 108,100 on
the west, and 157,600 on the north. Besides
these, the tribe of Levi was divided into three
parts according to his three sons, Gershon, Kohath, and Merari, who were to locate in more
immediate proximity to the tabernacle, the Kohathites, 2,750 strong, on the south side, the Gershonites, numbering 2,650, on the west, and the
Merarites, 3,200, on the north. But on the east
side of the tabernacle, Moses and Aaron and his
sons were to encamp, and "keep the charge of
the sanctuary," Num. 3: 38.
119 
THE SANCTUARY.
Could we roll the wheels of time backward
thirty-three hundred and twenty-eight years,
and from some commanding height in Horeb look
down upon the broad valley covered with Israel's moving multitudes, and white with their
canvas dwellings, the priests in goodly array
busy with their service, the smoke of sacrifice
and the odor of incense ascending, and over all
the glory of God hovering in a pillar of cloud by
day and of fire by night, we should doubtless
say, as Balaam did when the Spirit of God came
upon him, and he heard the words of God and
saw the vision of the Almighty, "How goodly
are thy tents, 0 Jacob, and thy tabernacles, 0
Israel!"  Here was then the connecting link between earth and Heaven. Here was that people
whom God had chosen to keep alive the knowledge of himself and of his truth in the world,
moving on under his guidance to the promised
land, prefiguring that vaster multitude which
shall one day go up from all lands to the possession of the heavenly Canaan. Here was his
organized worship with its solemn and impressive forms set before the world; and of that
worship, the tabernacle, this new-made sanctuary, was the life and the center.
Let us draw near and look at the furniture of
120 
WHAT IS THE SANCTUARY?
this wonderful building. As we enter the court
we find standing nearest the door the altar of
burnt-offering. This was five cubits square and
three cubits high. As its name implies, it was
used for the many burnt-offerings to be presented by that people. It was overlaid with brass,
and all its instruments were made of brass.
Between this altar and the tabernacle, which
was placed in the western square of the court,
stood the laver, in which the priests were to wash
both their hands and their feet when they went
into the tabernacle of the congregation, or when
they approached the altar to offer a burnt-offering unto the Lord. This also was made of brass.
The entrance to the tabernacle was closed by
a curtain or vail like the one which divided between the holy place and the most holy place.
In material, workmanship, and uses, these two
vails were exactly alike. The curtain at the
door may be called thefirst vail, as the curtain
leading into the most holy is called the second
vail. Heb. 9: 3. These vails are described in
Ex. 26: 31-37, where in verse 36 the word rendered "hanging," which was at the door, is in
the Septuagint the same word which is rendered
"vail" in verse 33, which divided between the
holy and the most holy.
Sanotuary.           9
121 
THE SANCTUARY.
___ —,-         --—:  ----   Second Vail. 
'C~.
I;'llI 
DOOR..
PLAN OF THE SANCTUARY.
122
Jul~mal-,ll,,,li *,,,,,@.
Hll  Hll        i,~l8!L!ls
,{ 0 C 
WHAT IS THE SANCTUARY?
In the holy place were three objects worthy
of notice: a candlestick, a table of show-bread,
and an altar of incense. The candlestick was
made with a standard and seven branches, beaten out of one solid piece of gold about the weight
of a talent. According to the Rabbis, says
Smith's Dictionary, its height was five feet, and
the breadth or distance between the exterior
branches, three and one-half feet. It is estimated to have been worth 5,076 pounds sterling, or
$25,380, exclusive of workmanship. The seven
lamps supported by the seven branches of the
candlestick were obviously for the purpose of
giving light in the holy place; but whether they
were kept burning by day as well as by night
has been a matter of some discussion; and a
difference of opinion is still entertained. As no
light could penetrate through the thick coverings thrown over the sanctuary, there would be
as much need of the light of the lamps by day
as by night, unless the curtain which constituted the door of the tabernacle was drawn one
side, which can hardly be supposed. It seems
most consistent to believe that the lamps, like
the fire on the altar, were to burn without cessation. The replenishing and trimming of the
lamps would necessitate the removal of only one
123 
THE SANCTUARY.
at a time from the candlestick. Thus each in
turn could be trimmed while the others were
burning. The position of the candlestick was
on the south side of the holy place.
On the north side of the holy place, opposite
the candlestick, stood the table of show-bread.
It was about three feet in length, one and a half
in width, and two feet and three inches in height.
Like some of the other furniture, it was made of
the fine shittim wood, or acacia, of that country,
and was overlaid with pure gold, with a crown
of gold running around its upper outer edge.
On it the show-bread was always kept before
the Lord, being changed by the priests every
Sabbath. There were twelve loaves, representing -the twelve tribes of the children of Israel,
and when the fresh loaves were placed upon the
table on the Sabbath, the old were not to be removed from the sanctuary, but were to be eaten
by the priests in the holy place.
The third object in the holy place was the altar of incense, which stood in the center laterally, and nearer to the inner vail. It was a foot
and a half square, and three feet in height, made
like the table of shittim wood, or acacia, and
overlaid with gold. It was for the purpose of
burning incense before the Lord at morning and
124 
WHAT IS THE SANCTUARY?
evening when the high priest dressed and
trimmed the lamps of the sanctuary. Ex. 30:
1-8.
In the most holy place there were likewise
three things worthy of notice: the golden censer,
the ark, and the mercy-seat.
First, the censer. This was an instrument held
in the hand of the priest, and used for burning
incense from place to place. According to various authors there were different kinds, sometimes
suspended by chains, or borne by a handle, some
of silver, some of gold, but particularly one of
fine gold which was used only on the day of
atonement, and was probably always kept, when
not in use, in the most holy place, and hence is
spoken of as pertaining to that apartment.
Second, the ark. This was a coffer or chest of
precious wood overlaid within and without with
the purest gold, two cubits and a half, or three
feet nine inches, in length, and a cubit and a
half, or two feet and three inches, in width and
height. In this ark were sacredly deposited the
two tables of stone containing'God's ten commandments. It was made expressly for this
purpose, and hence was called the ark of the
covenant, and the ark of the testament, the ten
commandments being God's covenant, and the
125 
THE SANCTUARY.
basis of the mutual covenant called in the New
Testament the first or old covenant, which was
made between God and Israel. The ark, with
the mercy-seat, was the most sacred object connected with that system of worship.
Third, the mercy-seat. This was simply the
cover or lid of the ark; but it was a magnificent
and costly piece of workmanship. It was beaten out of one solid piece of gold of the same
length and width as the ark, and two cherubim
were made, one standing on each end, beaten out
of the same piece of gold. These cherubim were
made looking reverently down upon the mercyseat, and covering it with their wings, which
were spread aloft and touched each other midway, above it.
A correct view of the mercy-seat would correct
what seems to be a very common misapprehension in relation to the position and work of the
high priest.  We often hear the expression that
Christ is still upon the mercy-seat.  There is
no mercy-seat but the cover of the ark; and
Christ is our great High Priest; but the high
priest never took his seat upon the ark. The
mercy-seat was not the seat of the high priest.
It would have been entirely out of place for the
high priest to sit down upon the ark. But the
126 
WHAT IS THE SANCTUARY?
cover of that ark was called the mercy-seat because there mercy had its seat. Beneath it was
the law, and upon it was sprinkled the blood of
sacrifice which satisfied the claims of the law,
and let the sinner free. Hence, here was the
focal point  where  mercy appeared.  As  the
psalmist expresses it, here "mercy and truth
met together, and righteousness and peace kissed
each other." Ps. 85:10.
It was in this consecrated spot, between the
cherubim over the mercy-seat, that the holy shekinah of God's presence was manifested, and
from whence he usually communicated with his
people.
For the construction of all this wonderful
work God called certain ones, and qualified them
by putting his Spirit upon them. The sanctuary was not therefore merely the work of men; it
was the inspiration of Heaven manifested in
works of art.
How impressive must have been the scene presented by the interior of this building. There
were its walls, having all the' appearance of
massive and solid gold, and reflecting in a thousand directions the light of the seven lamps of the
golden candlestick; there were the table of showbread and the altar of incense, glittering in its
127 
THE SANCTUARY.
light like burnished gold; and there was the cur tain that formed the gorgeous ceiling, with its
mystic figures of cherubim in blue, and purple,
and scarlet, adding its beauty to the brilliant
scene. While in, beyond the second vail, was
the glorious shekinah, or visible manifestation
of God's glory, into the awful presence of which,
except the high priest's entrance once every year,
no man could venture and live.
In the second year after Israel had departed
from Egypt, in the first month, on the first day
of the month, the tabernacle was reared up.
And Moses spread abroad the tent over the tabernacle, and he put the testimony (the tables of
the ten commandments) into the ark, and the
mercy-seat upon it, and brought it into the tabernacle, and set up the vail; he placed the table
of show-bread and the golden candlestick in the
first apartment, and lighted the lamps before the
Lord; he put the golden altar of incense before
the vail, and burnt sweet incense thereon; and
on the altar, before the door of the tabernacle,
he offered the burnt-offering and the meat-offering as the Lord commanded. Then a cloud covered the tent of the congregation, and the glory
of the Lord filled the tabernacle. Ex. 40. God
128 
WHAT IS THE SANCTUARY?
had now taken possession of his dwelling-place,
in the midst of his people.
We have now before us the sanctuary as Moses erected it in the wilderness of Sinai 1490
years before Christ. With its ark of the covenant, its mercy-seat, and its glorious shekinah,
it constituted the heart and center of Israel's religious worship under that typical system.
The children of Israel being at this time in
the period of their wanderings, the sanctuary as
first given to them was adapted to their condition. It was, as we have seen, so constructed
that it could be easily taken down and borne
with them in their journeys, and immediately
erected wherever the divine presence, which accompanied them in a cloud by day and a pillar
of fire by night, should direct them to pitch their
camp. Num. 9: 15-23.
The Levites were consecrated to the service of
the sanctuary, and were commanded to bear it,
and all its sacred vessels, when the camp set forward. Thus it was with them during the forty
years in which they journeyed in the wilderness.
During this time, this building which God
claimed as his dwelling-place, and where his
service was performed, is fifty-six times called
129 
THE SANCTUARY.
the sanctuary, in the following instances: Ex.
25:8; 30:13, 24;  36:1, 3, 4, 6;  38:24-27;
Lev. 4:6;  5:15;  10:4;  12:4;  16:33;  19:
30; 20: 3; 21: 12 (twice), 23 (plural); 26: 2;
27:3, 25; Num. 3:28, 31, 32, 38, 47, 50; 4:12,
15 (twice), 16; 7:9, 13, 19, 25, 31, 37, 43, 49,
55, 61, 67, 73, 79, 85, 86; 8:19; 10:21; 18:1,
3,5,16; 19:20.
130 
POINTS OF HISTORY.
'WrtartJt Eltbtu.
POINTS OF HISTORY.
THE object we now have before us, the taber  nacle built by Moses, is one of exceeding interest.  Its erection marks one of the most important epochs in the religious history of the
world. Like the full-orbed moon, shining with
a light borrowed from a central sun, a new dispensation was now rising upon the world to reflect the glory of the coming ministration of the
Messiah. A people long schooled in the furnace
of Egyptian servitude, were now brought forth
amid such displays of God's consuming judgment and overwhelming power as were fitting
to his purpose and to that occasion. Such a migration of an entire nation from one land to
another the world had never seen. With that
people God purposed to maintain henceforth a
visible symbol of his presence; and this purpose
called for the erection of a suitable dwellingplace. Of this, he gave to Moses a pattern
throughout, and calling Bezaleel and Aholiab,
endowed them with heavenly wisdom for their
sacred work.
131 
THE SANCTUARY.
This marvelous structure, the tabernacle, was
the result, with its gold-plated walls, its goldcovered furniture, its wonderfully embroidered
curtains, its holy places, and its solemn service.
In the center of that vast camp of more than
three millions of souls, that tabernacle was set
up, and over it stood in towering majesty the
pillar of cloud, a shade and refreshment by day,
but glowing like a blaze of fire, the light and
glory of the camp by night, to govern and guide
and guard that living multitude.
In and around this tabernacle, the Lord met
with his people. There he told Moses he would
commune with him. Ex. 25: 22. There the
Spirit came upon the seventy elders and they
prophesied. Num. 11: 24, 25. Thither Aaron
and Miriam are called out, when they rebel
against the servant of the Lord. Num. 12:4.
There the glory of the Lord appears after the
unfaithfulness of the twelve spies, Num. 14: 10,
and the rebellion of Korah and his company, 16:
19, 42, and the sin of Meribah, 20: 6.  Thither,
when there was no sin to punish, but a difficulty
to be met, the daughters of Zelophehad came to
bring their cause before the Lord. Num. 27: 2.
And there, when the death of Moses drew near,
the solemn charge was given to his successor.
Deut. 31:14.
132 
POINTS OF HISTORY.
For all these reasons, this structure is an object of surpassing interest, and entitled to our
careful consideration; but chiefly for this, because Paul says plainly that this was the sanctuary of that first covenant which immediately
preceded and ushered in the present. It will be
worth our while, therefore, to notice further the
important place it held in that dispensation by
looking at some of the chief features of its history.
According to the commonly received chronology, the sanctuary made its entrance into the
promised land on the 10th day of the first month,
B. C. 1451. Up to this time, neither the children
of Israel nor the sanctuary had had any longcontinued abiding-place. But now, as the former
enter upon their promised inheritance, the latter
begins to be more permanently located.
The first encampment, after the passage of the
Jordan, was in Gilgal. Josh. 4: 19. Here it
abode seven years, and was then removed to
Shiloh, according to God's promise that he would
choose the place of its location.  Josh. 9:27;
18:1. Shiloh was about fifteen miles north
from Jerusalem, and nearly in the center of the
whole land. Here, according to our Bible chronology, it remained from B.C. 1444, to B. C. 1141,
133 
THE SANCTUARY.
a period of 303 years. But Paul makes the time
still longer; for he says that after the dividing
of the land by lot, God gave them judges about
the space of four hundred and fifty years until
Samuel the prophet.  And it was not till after
the call of Samuel the prophet that the ark was
removed from its place by the infatuated and
backslidden Israelites, and in the disastrous campaign which it was meant to redeem, fell into
the hands of the Philistines.
This instructive episode in the history of the
sanctuary demands a passing notice. In the
long period of the continuance of the sanctuary
at Shiloh, Israel had greatly apostatized from
God. In the yearly feast and solemn dances,
Judges 21:19, 21, the religion of Israel had
sunk far toward the orgies of heathenism.
Troops of women, shameless as those of Midian,
assembling at the tabernacle as the worshipers
of Jehovah, became the concubines of his priests.
1 Sam. 2: 22, margin. "A state of things which
was rapidly assimilating the worship of Jehovah
to that of Ashtaroth, or Mylitta, needed to be
broken up." So God forsook his habitation, and
raised up the Philistines to chastise his rebellious
subjects into the right way again.
Israel, unmindful  of their only source of
134 
POINTS OF HISTORY.
strength, went boldly out to meet the enemy,
but, as any one might have foreseen, were routed
before them. And now they were left to pursue
a course which would show both to themselves
and others how low  they had fallen.  They
doubtless had learned how in former times their
fathers had been beaten by their enemies when
they took not the ark with them to battle, as in
the case with the Canaanites, Num. 14: 44, 45,
and how they had succeeded with it around the
walls of Jericho, and resolved that the ark should
be brought forth, vainly supposing that that
alone would preserve them, when the God of the
ark had departed from them. Therefore in an
evil hour the ark of the covenant of the Lord of
hosts was carried forth by its adulterous priests
into the midst of a sinful and  God-forsaken
army. But God was not long in teaching them
by sad experience that the ark was no safeguard
against their enemies when their transgressions
had cut them off from his strength. Smitten
again before their enemies with great slaughter,
they fled every man to his tent, the ark was
taken, and the two sons of Eli, Hophni and
Phinehas, were slain.
Eli, the aged high priest, well-meaning but
weak, so weak that he would suffer his sons to
135 
THE SANCTUARY.
make themselves vile and restrain them not, so
weak that he had permitted the ark to go forth
under all these forbidding circumstances to battle, sat upon a seat by the wayside, anxiously
waiting the result of the engagement; for "his
heart trembled for the ark of God." A messenger soon returned in hot haste from the army,
and in four brief sentences made known to him
the sum of their misfortunes: 1. "Israel is fled before the Philistines." 2. "There hath been also a
great slaughter among the people."  3. "Thy two
sons also, Hophni and Phinehas, are dead."  Did
not this bring the climax of his grief? No. All
this, sad as it was, he bore with comparative
composure; for there was another object which
held-a higher place in his heart, and for which
he was more solicitous even than for these; and
that was the precious ark of God; was the ark
safe? The dregs of this tale of bitterness were
yet to come: 4. "AND THE ARK OF GOD IS
TAKEN." And when this terrible report from
the ark broke upon his ears, "he fell from off the
seat backward by the side' of the gate, and his
neck brake, and he died." The ark of God was
more deeply enshrined in the affections of this
venerable but misguided man, than even the
welfare of Israel or the fate of his two sons. In
136 
POINTS OF HISTORY.
his anxiety for that he had overlooked all other
calamities, but when his hopes in regard to that
were crushed, and his worst fears realized, he
could no longer endure the weight of such accumulated disasters. Nature yielded, and he
found his own grave by the side of his sons
whom he had failed to rule, a failure by which
he himself had helped to precipitate this dire calamity upon all the country.
So dark was the cloud which Israel's wickedness had raised to obscure the sun of their prosperity. They were now dishonored in the sight
of the heathen. The name of the Lord would
be blasphemed.  The loss of the ark showed that
God had departed from them; and the destruction of their nation and the ruin of their religion
must have been to them no distant prospects.
The language in which they embodied the bur-.
den of their woe was this: "The glory is departed from Israel; for the ark of God is taken."
And when, in after years, the Lord would make
the people understand the utter destruction he
threatened against Jerusalem for still unchecked
wickedness, he had only to say, I will do to
this house as I have done to Shiloh, and make
this city a curse to all the nations of the earth.
Jer. 7:14; 26:6.
sanetuary.           10
137 
THE SANCTUARY.
How long the tabernacle remained in Shiloh
after the capture of the ark, we are not informed.
But it does not appear that God's glory or the
ark of his covenant ever returned to that building. The tabernacle next appears in the sacred
record about seventy-nine years later, in the
days of Saul, when we find it at Nob, I Sam.
21; Matt. 12: 3, 4, a place about twelve miles
west by north from Jerusalem. We again find
it, twenty years later still, in the days of David
and Solomon, at Gibeon. 1 Chron. 16:39; 2
Chron. 1: 3. This was about eight miles north
from Jerusalem. Here it remained thirty-eight
years, till the building of the temple.
But where, during all this time, was the ark
of the covenant of the Lord? We left it at the
battle of Ebenezer, where it was captured by
the Philistines, and the lament went up that
the glory had departed from Israel, for the ark
of God was taken. Being essential to the tabernacle, we must follow it until we find them together again.
The ark was retained in the land of the Philistines seven months. At Ashdod their god, Dagon, fell on two successive days before it, the
second time his head and hands being severed,
and nothing being left but the stump or fishy
138 
POINTS OF HISTORY.
part of the old idol. The priests of D)agon hurried it off to Gath; and from thence it was taken
to Ekron; and both these cities were sorely smitten on account of its presence.  "So," says the
record, "they sent and gathered together all the
lords of the Philistines, and said, Send away the
ark of the God of Israel, and let it go again to
his own place, that it slay us not, and our people." 1 Sam. 5.
The providence of God was equally conspicuous in its return to the Israelitish people. To
test the matter whether their calamities had been
inflicted upon them by the hand of the God of
Israel on account of the presence of the ark
among them or not, the Philistines proposed that
the ark with the golden trespass-offerings should
be put on a new cart, and that two cows, their
calves being shut up at home, should be attached
to the cart, and left to take their own course.
If they went up toward the coasts of Israel, to
Beth-shemesh, they would know that God had
inflicted their evils upon them. But if the cows,
according to their nature, should only seek their
own home, they would know that it was only
chance that had happened unto them.
It was done as they proposed; "and the kine
took the straight way to the way of Beth
139 
THE SANCTUARY.
shemesh and went along the highway, lowing as
they went." Then the Philistines knew that
something more than chance was seen in the
events that had befallen them; and, filled with
astonishment, they followed on behind it, even
unto the border of Beth-shemesh.
"And they of Beth-shemesh were reaping
their wheat harvest in the valley; and they
lifted up their eyes and saw the ark, and rejoiced to see it." 1 Sam. 6: 13. But for presuming to look into the ark, without any occasion, and contrary to God's order that not only
was no one to look into it, but only the Levites
were to touch it, the men of Beth-shemesh were
smitten.  How  many?  Our  common  version
reads "fifty thousand and threescore and ten
men." But it is not probable that a small place
like Beth-shemesh would have so many inhabitants, and by no means probable that so many
would be engaged in wheat harvest even if we
take into the account all the region round about.
Josephus omits the fifty thousand altogether,
retaining only the seventy.  He says (Antiq.
Jud., lib. vi. cap. i. sec. 4), "But the displeasure
and wrath of God pursued them so that seventy
men of the village of Beth-shemesh, approaching
the ark, which they were not worthy to touch
140 
POINTS OF HISTORY.
(not being priests), were struck with lightning."
Dr. Clarke argues that the whole difficulty may
be explained by supposing that in transcribing,
a single letter was accidentally omitted, "the
particle of comparison, z ke, like, as, or equal
to, before the word  oo,n chamishshi'n: thus
a,ong kechaishtshtim.  The passage would then
read:'And he smote of the people seventy men,
equal to fifty thousand men;' that is, they were
elders or governors of the people." And this,
Dr. C. argues, would account for the reading of
Josephus, "who in his recital would naturally
leave out such an explanation of the worth of
the seventy men, as his Roman readers could not
easily comprehend such comparisons."
From Beth-shemesh the ark was removed to
Kiljath jearim, to the house of Abinadab, where
it abode twenty years. It was during this period that all Israel lamented after the Lord. 1
Sam. 7: 2. Then David gathered together all
the chosen men of Israel and went to bring up
the ark from Kirjath-jearim to Jerusalem, the
city of David, to the tent which he had there
pitched for it. 2 Sam. 6: 1, 2; 1 Chron., chapter 13.  But on account of Uzzah's putting
forth his hand to steady it, and being slain for
his rashness, lhe not being a priest, and hence
141 
THE SANCTUARY.
having no right to touch it, David was afraid,
and would not remove the ark of the Lord unto
him into the city of David, but carried it aside
into the house of Obed-edom, the Gittite. There
the ark continued three months; and the Lord
blessed Obed-edom and all his household.  "And
it was told King David, saying, The Lord hath
blessed the house of Obed-edom, and all that
pertaineth unto him, because of the ark of God.
So David went and brought up the ark of God
from the house of Obed-edom into the city of
David with gladness." 2 Sam. 6: 9-12; 1 Chron.,
chapters 15 and 16. Here it remained in the
tent which David had pitched for it, till the
erection of the temple, where we are soon to
find the ark and the sanctuary together again,
and the worship of God resumed in greater im
pressiveness and glory.
142 
THE TEMPLE.
THE TEMPLE.
T now pleased God that the sanctuary should
take a more permanent form. All necessity
for a movable structure, to be temporarily located
in different places, had ceased to exist. The
period of Israel's journeyings had long gone by.
The period of the Judges, during which the affairs of Israel were often uncertain and the times
troublous, though exceeding in duration more
than four times the length of the existence of
our own government, was at length ended. The
tribes of Israel were consolidated into a new and
powerful kingdom. Under David, the Hebrew
scepter established its broadest sway.
At length God gave him rest from all his enemies round about. 2 Sam. 7 and 8. Then came
the house of God into his mind, and to the prophet Nathan he thus spoke: " See now, I dwell in
an house of cedar, but the ark of God dwelleth
within curtains." This doubtless refers to the
tent which he had pitched for it in the city ot
David, of which the words of Uriah the Hittite,
2 Sam. 11: 11, may also probably be understood.
143
c tatter EwltbtR. 
THE SANCTUARY.
The prophet approved of what was implied in
the language of David, that he purposed to prepare a suitable structure for the permanent abiding-place of the ark of God, and he said, "Do
all that is in thine heart; for God is with thee."
But the Lord the same night reversed the decision of the prophet, saying to the king that he
could not build a house for him to dwell in; for
he had been a man of war and had shed much
blood. This was an important and a holy work.
In this house the olive branch of peace was to
be held out by Heaven to a rebellious world, and
none but those whose lives had been passed in
peace could be employed in its erection.
THE TEMPLE, LIKE THE TABERNACLE, BUILT
AFTER A PATTERN.
Nevertheless to David was given, by the Spirit of God, an accurate pattern of the temple, and
all things pertaining thereto, just as Moses had
received the pattern of the tabernacle in the wilderness of Sinai. This we find in 1 Chron. 28:
11, and onward; and in verse 19, David says,
"All this the Lord made me understand in writing by his hand upon me, even all the works of
this pattern."
Besides thus receiving the pattern, it was per
144 
THE TEMPLE.
mitted, him to make also abundant preparation
for the coming building. Its erection was committed to his son Solomon, and to him and the
princes, David gave the following solemn charge
concerning this work: "Now set your heart and
your soul to seek the Lord your God; arise
therefore, and build ye the sanctuary of the Lord
God, to bring the ark of the covenant of the
Lord, and the holy vessels of God, into the house
that is to be built to the name of the Lord." 1
Chron. 22: 19.
Again: 1 Chron. 28:  10: "Take heed now;
for the Lord hath chosen thee to build an house
for the sanctuary; be strong, and do it."
Mark, it was the sanctuary for which provision was thus carefully being made, the sanctuary, of which David had seen the pattern, for
which he had made ready his material, and concerning which he gave this solemn charge.
The pattern is now furnished, and the material prepared. Where was the sanctuary located?
The spot chosen was most significant. It was
none other than the threshing-floor of Ornan the
Jebusite, 1 Chron. 21: 14-18, where the angel of
the Lord appeared to David, upon Mount Moriah, 2 Chron. 3: 1, which was near to Mount Zion.
Upon this spot Isaac had been offered eight hun
145 
THE SANCTUARY.
dred and sixty years before, and a lamb had been
provided in his place. Gen. 22: 1-14.
All questions being thus decided and all preparations made, the work commences. The sacred writer thus marks this important event:
"And it came to pass in the four hundred and
eightieth year after the children of Israel were
come out of the land of Egypt, in the fourth year
of Solomon's reign over Israel, in the month Zif,
which is the second month, that he began to
build the house of the Lord." 1 Kings 6:1.
A question of chronology here demands solution. Paul, in Acts 13:18-22, gives a far different reckoning of the time from the exodus to
the building of the temple. He allows to the
wilderness forty years, the time given to the destruction of the seven nations of Canaan, usually
computed as six years (see Bliss' Sacred Chronology), to the Judges 450 years, to the reign of
Saul forty years, to that of David forty years, and
to Solomon's fourth year, three years, making in
all 579 years, and bringing the building of the
temple in the 580th year fromn the exodus, instead
of the 480th as in 1 Kings 6. It is not necessary to give the long and elaborate opinions of
critics upon this matter. There being a difference of just one hundred years goes far to show
146 
THE TEMPLE.
that a mistake of just that measure of time has
somewhere been made. This could not be made
in the text of the Judges, nor in the discourse of
Paul, where the period is drawn out in items, so
easily as in 1 Kings 6, where it is expressed in a
single statement. Hence it is the opinion of chronologers that the reading in Kings is not genuine; that the building of the temple was commenced in the fourth year of Solomon, as here
and elsewhere stated, but that this was the 580th
year from the exode, instead of one hundred
years earlier. See this question discussed at
length in "Barrett's Synopsis of Criticism," vol.
ii. part 2.
The intimate connection of the temple with
its prototype, the tabernacle, is shown in the
general arrangement and furniture of the build ing. Like the tabernacle, it had its holy, and
most holy, place. But these, in all their dimen sions-length, breadth, and height-were exactly
double those of the tabernacle. Thus the most
holy place was twenty cubits each way, instead
of ten, and the holy place twenty by forty cu bits, instead of ten by twenty.
Besides these apartments there was a porch
of ten cubits at the entrance, and surrounding
chambers for the use of the priests, besides vari
147 
THE SANCTUARY.
ous courts and covered porches surrounding the
whole. Altogether it covered a large area, and
presented an imposing and magnificent appearance. Rising firom its commanding height like
a mountain of marble and gold, it stood before
the world a monument of splendor more gorgeous and wonderful than men had ever looked
upon before. The carving of the walls of the
house with figures of cherubim, the overlaying
of it with pure gold within and without, the
doors of olive-trees adorned with carved work
and overlaid with gold fitted to the carvings,
with other innumerable and costly ornaments
and embellishments, were accomplished at an expense, says Dr. Clarke, which it is impossible to
estimate.
Two gigantic cherubim, of olive wood overlaid with gold, each ten cubits high, were prepared for the most holy place, and put in position on either side of the spot upon which the
ark was to rest. "And they stretched forth the
wings of the cherubim, so that the wing of the
one touched the one wall, and the wing of the
other cherub touched the other wall, and their
wings touched one another in the midst of the
house."
Many of the vessels of the sanctuary were also
148 
THE TEMPLE.
enlarged and multiplied for the temple service.
Ten golden candlesticks shed their light in the
holy place, and ten tables held the consecrated
bread which was placed each Sabbath before the
Lord. 2 Chron. 4: 7, 8.
At the expiration of seven years and six
months from the commencement of the work,
the building was completed, though the dedication did not take place till the following year,
the twelfth of' Solomon's reign. Having all
things prepared for this joyful occasion, Solomon
assembled the elders of Israel, and all the heads
of the tribes, the chief of the fathers of the children of Israel, that they might bring up the ark
of the covenant of the Lord out of the city of
David, to its new abode. i Kings 8. And
King Solomon, and all the congregation of Israel that there assembled unto him, were with
him before the ark, sacrificing sheep and oxen,
that could not be told nor numbered for multitude. What a procession was that!
They also brought up the tabernacle; The
original tabernacle was left at Gibeon thirtyeight years before; and it is generally supposed
that David had erected a new one for the ark
when he brought it to his city. Which of these
was brought into the temple? Some think
149 
THE SANCTUARY.
both; but Dr. Clarke suggests what seems the
more probable view, that the original tabernacle
was brought up from Gibeon, to be preserved in
the temple as a relic, and the temporary one
erected by David was destroyed.
What was in the ark? 1 Kings 8: 9, states
explicitly that there was nothing there save the
tables of stone. Paul is supposed to say, in
Heb. 9: 4, that it contained also the golden pot of
manna and Aaron's rod. That these were originally laid up before the testimony is evident from
Ex. 16: 33, 34; Num. 17: 10; but we find no record
that they were put into the ark with the tables
of the law. Paul, in Hleb. 9:3, speaks of the
taberzacle which is called the holiest of all; and
the word wherein, in verse 4, is simply the relative pronoun, "in which," which may refer to the
tabernacle as its antecedent, instead of the ark.
With this view, Paul's language would simply affirm that in the most holy, or second apartment,
were placed the golden censer, the pot of manna,
Aaron's rod, the ark, and the tables of the covenant; the tables, though contained in the ark, being mentioned separately from the ark by way
of emphasis.
But even if Paul means that the pot of manna and Aaron's rod were in the ark with the
150 
THE TEMPLE.
tables of the commandments, it can easily be reconciled with 1 Kings 8:9; for Paul evidently
speaks of the sanctuary as it was in the time
of Moses; whereas the writer in Kings speaks
of it as it was in the time of Solomon, about
five hundred years later; and it would follow
that at some time during this long period of five
hundred years, the manna and rod had been removed from the ark, which might easily have
occurred, so that in the days of Solomon there
was nothing in it save the tables alone.
A passage similar to this in Hebrews is found
in 1 Kings 8: 21, which reads, "And  I have set
there a place for the ark, wherein is the covenantof the Lord, which he made with our fathers,
when he brought them out of the land of Egypt."
In tfhis passage, the word, wherein, refers to the
place, not to the ark, In the ark was God's
covenant which he commanded, the ten commandments.  The covenant which he made with
the children of Israel, which was a mutual agreement between himself and them, was written in
a book, and placed in the side of the ark.
Deut. 31:26.
And this leads us to consider what is meant
by this expression, "In the side of the ark."
Prideaux has explained it so fully in his "Con
151 
152             THE SANCTUARY.
nexion," vol. i. p. 152, that we can do no better
than to give his words:   "As to the book, or volume of the law, it being
commanded to be put  nitssad, i.e., ons the side of
the ark, those who interpret that word of the
inside, place it within the ark, and those who interpret it of the outside, place it on the outside
of it in a case or coffer made on purpose for it,
and laid on the right side; meaning by the right
side, that end of it which was on the right hand.
And the last seem to be in the right as to this
matter; for, first, The same word, mitssad, is
made use of, where it is said that the Philistines
sent back the ark with an offering of jewels, of
gold put in a coffer by the side of it. And there
it is certain that word must be understood of the
outside, and not of the inside. Secondly, The
ark was not of capacity enough to hold the
volume of the whole law of Moses, with the
other things placed therein. Thirdly, The end of
laying up the original volume of the law in the
temple was, that it might be reserved there as
the authentic copy, by which all others were to
be corrected and set right; and, therefore, to
answer this end, it must have been placed so as
that access might be had thereto on all occasions
requiring it; which could not have been done, if 
THE TEMPLE.
it had been put within the ark, and shut up
there by the cover of the mercy-seat over it,
which was not to be removed. And, fourthly,
When Hilkiah the high priest, in the time of
Josiah, found the copy of the law in the temple,
there is nothing said of the ark; neither is it
there spoken of as taken from thence, but as
found elsewhere in the temple. And, therefore,
putting all this together, it seems plain that the
volume of the law was not laid within the ark,
but had a particular coffer or repository of its
own, in which it was placed on the side of it.
And the word mnitssad, which answers to the
Latin a latere, cannot truly bear any other meaning in the Hebrew language. And therefore the
Chaldee paraphrase, which goes under the name
of Jonathan Ben Uzziel, in paraphrasing on
these words of Deuteronomy-' Take this book of
the law, and put it in the side of the ark of the
covenant,' renders it thus,'Take the book of
the law, and place it in a case or coffer, on the
right side of the ark of the covenant of the Lord
your God.'"
The ark was brought into its position in the
most holy place between the wings of the cherubim, and thus again became connected with the
sanctuary after a separation of 136 years. God
Sanctna. ry.         1 1
153 
THE SANCTUARY.
approved of all that had been done to suitably
prepare for his worship as adapted to that time,
and as he had taken possession of the first tabernacle, Ex. 40:34, so now he takes possession of
this: "And it came to pass, when the priests
were come out of the holy place, that the cloud
filled the house of the Lord, so that the I)riests
could not stand to minister because of the cloud;
for the glory of the Lord had filled the house of
the Lord." 1 Kings 8: 10, 11.
That was a day of joy in Israel. The thousands
of offerings consuming upon the altars, the clouds
of incense that rose above the temple, the sounds
of the instruments of music, and the voice of the
singers, the inimitable prayer of Solomon, the
wisest of men, the glory of the new temple, the
vast concourse of people, and above all, the
crowning visitation of the shekinah, or visible
glory of God, as he took possession of his dwelling, all conspired to render this
THE MOST IMPOSING RELIGIOUS SERVICE EVER
PERFORMED IN THIS WORLD, EITHER BEFORE OR
SINCE THAT TIME.*
Twenty-two thousand oxen and one hundred
and twenty thousand sheep constituted Solo
* So Philip Smith calls it in his " History of this World,"
vol. i. p. 173.
154 
THE TEMPLE.
mon's peace-offering. Besides this there were his
meat-offerings, his burnt-offerings, and his drinkofferings, besides the offerings of the assembled
multitudes. Fourteen days the king and all Israel kept a feast unto the Lord, and then the people returned to their homes, blessing the king,
and glad of heart for all the goodness of the Lord.
During Israel's sojourn in the wilderness, the
tabernacle, as we have seen, was fifty-six times
called the sanctuary.   From its entrance into
the holy land, till its incorporation- into the
temple, it is nineteen times more called the sanctuary in the following passages:
Josh. 24:26; 1 Chron. 9:29; 22:19; 24:5;
28:10; 2 Chron. 20:8; Ps. 2():2; 28:2, margin; 29:2) margin; 63:2; 68:24; 73:17; 77:
13; 78:54,69; 96:6, 9, margin; 134:2; 150: 1.
155 
THE SANCTUARY.
DESTRUCTION OF THE TEMPLE.
ITH the dedication of Solomnon's temple, the
earthly sanctuary reached the summit of its
glory. Its sacred vessels were perfect and complete. It contained the very ark which was
made by Moses, under the express direction of
Heaven; and that ark contained the very tables
of stone which had been written by Jehovah
himself. The temple building was a structure
of unsurpassed magnificence and glory, and there
was nothing to hinder the Levitical worship
from going forward in all its perfection.
It would be pleasant long to contemplate both
the temple and the sanctuary in this prosperous
condition; but the dark specter of sin, with its
inevitable train of judgments and  calamities,
soon appears upon the scene.
The temple was dedicated B. C. 1005. Thirtyfour years after this, B. C. 971, Shishak, king of
Egypt, having declared war with Rehoboam,
took Jerusalem and carried away the treasures
of the temple. 1 Kings 14: 25, 26; 2 Chron. 12:
9. But when the king humbled himself, thus
156
Cwhapter gtirtttit 
DESTRUCTION OF THE TEMPLE.
turning from the sins which had brought down
the judgments of God upon him, God turned
from his wrath against him. Verse 12.
Jehoash commenced the work of repairs B. C.
856. 2 Kings 12: 4, 5. Ahaz, king of Judah,
becoming involved in war with the kings of Israel and Damascus, robbed the temple to pay
Tiglath-pileser, king of Assyria, whom he had
summoned to his aid; 2 Chron. 28:21, 22; B. C.
740. Hezekiah, his son, in a measure repaired
this loss, but was himself finally compelled to
take all the riches of the temple to purchase
peace friom Sennacherib, who had come against
him. 2 Kings 18: 14-16.
Manasseh, son and successor of Hezekialh,
profaned the temple of the Lord by setting up
altars to all the host of heaven, even in the
courts of the Lord, 2 Kings 21:4-7, for which
God delivered him into the hands of the king
of Babylon. He was loaded with chains and
carried beyond the Euphrates, 2 Chron. 33: 11,
B. C. 677. But, humbling himself and repenting of his sins, he was sent back to his own
dominions, and labored to repair the profanations he had committed upon the house of the
Lord. Verses 14-16.
Josiah, king of Judah, labored zealously to
157 
THE SANCTUARY.
repair the edifices of the temple. 2 Kings 22:
4-6. He commanded the Levites to put the ark
of the Lord, in the sanctuary, in its proper place,
and that they should no more bear it about, as
they probably had done during the administrations of the wicked kings who had reigned before him. 2 Chron. 35: 3.
But these were only slight profanations and
calamities, compared with the storm of destruction, the projected shadow of which was now
beginning to darken that devoted land. The
nation had sunk to so low a depth of sin that
God could no longer dwell among them. Zephaniah complains that her prophets were light and
treacherous persons, that her priests had polluted
the - sanctuary and done violence to the law.
Zeph. 3: 4.  By the prophet Ezekiel, 23: 38, 39,
the Lord lay the same things to their charge,
and adds (24:21), "Behold, I will profane my
sanctuary." Therefore,
GOD AGAIN FORSAKES HIS SANCTUARY.
It is never without warning that God visits
his people in judgment. The long record of his
dealings with them presents no exception to this
rule. In this case the warning had been given
in these words:
158 
DESTRUCTION OF THE TEMPLE.      159
"But go ye now unto my place which was in
Shiloh, where I set my name at the first, and
see what I did to it for the wickedness of my people Israel. And now, because ye have done all
these works, saith the Lord, and I spake unto
you rising up early and speaking, but ye heard
not; and I called you, but ye answered not; therefore will I do unto this house, which is called bymy
name, wherein ye trust, and unto the place which
I gave to you and to your fathers, as I have done
to Shiloh."  Jer. 7:12-14; 26:1-7.
What had God done to Shiloh? David answers: "When God heard this, he was wroth,
and greatly abhorred Israel, so that he forsook
the tabernacle of Shiloh, the tent which he
placed among men, and delivered his strength
into captivity, and his glory into the enemy's
hand."  Ps. 78:59-61.  To do the same to the
temple would be to forsake it, and give it into the
hands of the enemy.
The manner in which the people received this
warning set the seal to God('s purpose in this re spect. "They mocked the messengers of God,
and diespised his words, and misused his prophets,
until the wrath of the Lord arose against his peo ple, till there was no remedy." 2 Chron. 36:16.
Nebuchadnezzar king of Babylon, the first 
THE SANCTUARY.
universal empire, the head of gold of the great
symbolic image of Dan. 2, was the instrunment
God selected to carry out his purpose. In the
year B. C. 606, Jerusalem was taken, the temple
plundered, a part of the sacred vessels removed
and placed in the temple of Belus in Babylon;
multitudes of the people were transported into
the land of their captors, the sons of the royal
family, and the nobility of the nation were made
eunuchs and slaves in the palace of the king of
Babylon; the whole land was made tributary,
the king Jehoiakim became a vassal to the king
of Babylon, and the predicted seventy years'
captivity commenced. 2 Chron. 36:6, 7.
The evil behaviour of Jehoiachin, son of Jehoiakim, brought Nebuchadnezzar against Jerusalem the second time, B.C. 599, when he made
still further ravages on the house of the Lord,
and its sacred vessels. Verse 10.
And lastly, the wicked course of Zedekiah, Jehoiachin's successor on the throne of Judah, drew
upon Jerusalem that terrible destruction which
for a while blotted it from the face of the earth.
Zedekiah foolishly defied the power of the king
who had already twice taken Jerusalem. Nebuchadnezzar was thus brought a third time
against the doomed city, determined this time to
160 
DESTRUCTION OF THE TEMPLE.
quell forever its rebellious spirit. After a siege
of about one year the city fell. All the vessels
that could be found in the house of the Lord,
were taken out, and all the riches were secured
that could be found in every house in the city.
The temple and the whole city were then set on
fire. The walls, fortress, and towers were overthrown, and every building in the city was
leveled to the ground, till, excepting only the
piles of unconsumable rubbish, the site of Jerusalem was as bare as if no human foot had
ever trod thereon.
As God had done to the sanctuary at Shiloh,
he had now done to the sanctuary at Jerusalem,
but with tenfold heavier judgment. In the light
of these facts the following references to the
sanctuary are easily understood: Ps. 74: 3, 7;
79: 1; Isa. 63: 18; 64: 10, 11; Eze. 24: 21; Jeir.
51:51; Lam. l:10; 2:7, 20; 4:1.
While Israel were thus dispersed among the
nations, and their beautiful sanctuary at Jerusalem lay in ruins, God promised to be unto
them as a little sanctuary, in the' countries where
they should come.  Eze. 11:16.  Toward the
close of the seventy years' captivity, Daniel
prayed thus to God, "Cause thy face to shine
upon  thy sanctuary that is -desolate."   Dan.
9:2, 17.
161. 
THE SANCTUARY.
THE SANCTUARY OFFERED BY EZEKIEL.
ERUSALEM, the temple, and the sanctuary,
were destroyed in the eleventh year of the
reign of Zedekiah, B. C. 588. Fourteen years after this, B. C. 574, Ezekiel, himself among the
captives of Israel, was moved to describe a very
remarkable sanctuary, into possession of which
they were to come, if on their part they would
comply with certain conditions. This is recorded in chapters 40 to 48, of his prophecy.
It is certain that this sanctuary has never
been'built.  It becomes therefore a matter of
interest to inquire why. Is it because the conditions were not complied with on the part of
the people? or is it because, as some of late
years have claimed, this prophecy pertains to
the future, and the time has not yet come for its
fulfillment?
Let us then see if we can ascertain from the
specifications of the prophecy itself, in what dispensation it was to be fulfilled. The conclusion
is very easily reached, that it was designed to
be fulfilled, not in the future dispensation, which
162
(L[agttr Saurtttu.: 
SANCTUARY OF EZEKIEL.
is the immortal state; not even in the present
dispensation; but in the past. This will appear
evident from a few of its statements.
1. It was to be fulfilled while circumcision
was in force. Eze. 44: 9. But circumcision
was abolished at the first advent. Gal. 5: 2;
6: 12.
2. It was while divorce was allowed. Eze.
44: 22. But this is now done away. Mlatt. 5:
31,32; 19:8,9.
3. It was to be while the distinction between
meats, clean and unclean, was recognized. Eze.
44: 23, 31. But that does not now hold. Acts
10: 11-16; Rom. 14.
4. Sacrifices, offerings, burnt-offerings, and sinofferings, of bulls and goats, were then in force.
Eze. 46. But they are not now acceptable to
God. Heb. 10.
5. The feasts and the Jubilee were then in
force.  Eze. 45: 21-25; 46: 9, 11, 17.  But they
were nailed to the cross. Col. 2:14-17.
6. The Levitical priesthood was then in force.
Eze. 40: 46; 44: 15. But the priesthood of
Melchisedec, which passeth not to another, has
taken its place.  Heb. 5: 6.
7. It was to be while "the middle wall of par tition" existed, as all these ordinances prove, as
163 
THE SANCTUARY.
well as the acknowledged distinction between
"the seed of the house of Israel" and the stran ger. But this wall of partition is now broken
down, and this distinction no longer exists.
Eph. 2.
These facts point out with sufficient distinct ness the time when this sanctuary was to be
built, if it should be built at all. Why, then,
was it not built? The answer is clear: The peo ple did not comply with the conditions on which
it was offered. It was to be established with
them on the condition that they were ashamed
of their iniquities, and put them away. Eze.
43 11. But Jeremiah, speaking prophetically
of what would be, says, 6: 15, that they were
not ashamed when they had committed abomination. And this the event proved; for when
the offer was made by Cyrus to all in the captivity to return to their own land, only a few
availed themselves of the privilege to go back to
Jerusalem. Thus they slighted the inestimable
blessings offered them; and the sanctuary set
before them in their captivity, which they might
have had, was never erected.
What then shall we say of those who make
this a prophecy to be fulfilled in the future age?
A few considerations will show the folly of such
an application.
164 
SANCTUARY OF EZEKIEL.
1. In the future state, Christ is to be the
Prince over Israel; and there is to be but one.
Luke 1: 32, 33. But the prince brought to view
by Ezekiel is a poor, frail mortal, as is shown by
the following representations made concerning
him.
2. He is commanded to offer a bullock, as a
sin-offering for himself. Eze. 45: 22. But
Christ, the Prince of the future state, is himself
the great sin-offering for the world. 1 John 2:
1, 2.
3. He was to offer all manner of offerings for
himself. Eze. 46: 1-8. But Christ caused all
this to cease at his death. Dan. 9: 27.
4. God says to the princes mentioned by Ezekiel, Take away your exactions from my people.
Eze. 45: 9. But when Christ reigns there will
be nothing oppressive; for the officers will be
peace, and the exactors, righteousness. Isa. 60:
17-19.
5. Ezekiel's prince was to have sons and servants to whom he might, if he chose, give an inheritance; but it was to return to him in the
year of Jubilee; and he was forbidden to oppress
the people. Eze. 46: 16-18. Surely it would
be blasphemous to apply this to Christ, to whom
it must apply if this prophecy has reference to
the future state.
165 
166            THE SANCTUARY.
6. And finally, in the state of things Ezekiel
brings to view, there are marriages, divorces, and
deaths.  Eze. 44: 22, 24-27.  But in the future
state they neither marry nor are given in marriage, but are equal unto the angels, and can die
no more. Luke 20: 35, 36.
Thus it is demonstrated, first, That Ezekiel
has no reference to the world or age to come;
secondly, That he has no reference to the present dispensation; thirdly, That his prophecy
refers wholly to the past or Mosaic dispensation;
fourthly, That the prophecy was conditional,
and the time having passed and the conditions
never having been complied with, it never has
been, and never is to be, fulfilled.
To the building offered by Ezekiel, the word
sanctuary is eighteen times applied in the following instances: Eze. 41:21, 23; 42: 20; 43:
21; 44: 1, 5 (verses 7, 8, refer to Solomon's temple), 9, 11,15, 16, 27; 45:2, 3, 4, 18;.47:12;
48:8, 10, 21. 
THE SANCTUARY REBUILT.
THE SANCTUARY REBUILT.
W HEN the seventy years of Israel's captivity
were expired, and the land of Judea had
lain desolate and thus enjoyed her sabbaths, of
which the wickedness of the people had deprived
it, the Lord, in fulfillment of his word, stirred
up the spirit of Cyrus, king of Persia, to make a
proclamation throughout all the kingdom, that
of all the people of the God of Heaven dwelling
therein, whosoever would might return to Jerusalem. Two tribes only, as tribes, Judah and
Benjamin; acknowledged the heavenly token,
and availed themselves of the opportunity offered. The majority of the other tribes chose
to remain in their iniquity, and to abide still in
the land of the heathen. But some of all the
tribes joined themselves to the returning company, so that all Israel was represented, and all
the tribes were perpetuated in'Judea after the
captivity. Hence the idea sometimes advanced
that there are ten lost. tribes which are to be restored at some time in the future, is a figment
of the imagination.
167
,Cfapter Sifteen. 
THE SANCTUARY.
Forty-two thousand three hundred and sixty
persons, enough to people quite a respectable
city, returned, under the proclamation of Cyrus,
to the site of Jerusalem, to rebuild the house of
the Lord. And the sacred vessels which had
been taken away were also restored. Fifty-two
years after the complete destruction of the first
temple, the foundation of the second was laid by
Zerubbabel. The prophets, Haggai and Zechariah, encouraged the builders.  Ez. 5:1; 6:14.
Hindered fifteen years through the influence of
the Samaritans and others, it was at length finished and dedicated in the sixth year of Darius
Hystaspes, B. C. 515, twenty-one years after its
commencement.
Though this temple was not, in some respects,
equal to the first, yet the Lord promised that
the glory should be greater, because to it, in the
fullness of time, should come the Desire of all
nations. Hag. 2.
What was wanting in the second temple?  It
was not with respect to size that the first house
surpassed the latter; for tliis was of the same
dimensions as the former, being built upon the
same foundations. But those marks of the divine favor which were the main glory of the
first temple, were wholly wanting in this. These
168 
THE SANCTUARY REBUILT.
the Jews reckon up in five particulars; namely,
1. The ark, and the mercy-seat which was upon
it. 2. The shekinah, or divine presence. 3. The
Urim and Thummim.  4. The holy fire upon the
altar. 5. The spirit of prophecy.
What had become of the ark? Upon this question there has been expended much conjecture.
That it was not carried to Babylon is generally
admitted; as, if it had been, it would have been
brought back with the other sacred treasures
which had been carried thither. Ez. 1:8-11.
It is supposed by some that it was hid away and
preserved by Jeremiah. To sustain this view,
reference is made to the book of Maccabees,
which contains the following account of the
matter:- -
Jeremy the prophet, "being warned of God,
commanded the tabernacle and the ark to go
with him, as he went forth into the mountain
where Moses climbed up, and saw the heritage of
God. And when Jeremy came thither he found
an hollow cave, wherein he laid the tabernacle
and the ark, and the altar of incense, and so
stopped the door. And some of those that followed him came to mark the way, but they could
not find it. Which when Jeremy perceived, he
blamed them, saying, As for this place it shall
Sanctuary.           12
169 
THE SANCTUARY.
be unknown until the time that God gather his
people again together, and receive them unto
mercy." 2 Mac. 2:4-7. And from this latter
expression some have inferred that it is to be
discovered and brought forth again before the
end.
"Most of the Jews will have it," says Prideaux, "that King Josiah, being foretold by
Huldah the prophetess that the temple, speedily
after his death, would be destroyed, caused the
ark to be put in a vault underground, which
Solomon, foreseeing this destruction, had caused
of purpose to be built for the preserving of it."
For proof, they produce 2 Chron. 35:3.  But
Prideaux argues that "these words import no
more than that Manasseh or Ammon having removed the ark from where it ought to have stood,
Josiah commanded it again to be restored to its
proper place."
These are, perhaps, but little more than conjectures. And while there seems to be inmprobability that God would permit any work of
his own hands, like the writing on the tables of
the decalogue, to be destroyed by the hands of
wicked men, there does not appear any positive
proof that the ark and its contents were not destroyed with the temple, as were, probably, the
show-bread table and the golden candlestick,
170, 
THE SANCTUARY REBUILT.
The want of the ark was, however, supplied
as to the outward form; for an ark was made of
the same shape and dimensions as the first, and
placed in its appropriate position in the second
temple (" Lightfoot on the Temple," c. 15, s. 4);
but it contained no tables of the law, there was
no appearance of the divine glory over it, and
no oracular answers were given firom it.
The Urim and  Thunmim.  These were the
third object specified as wanting in the second
temple. What were they? Prideaux concludes
that the words meant "only the divine virtue
and power given to the breastplate in its consecration of obtaining an oracular answer from
God, whenever counsel was asked of him by the
high priest with it on, in such manner as his
word did direct; and that the names Urim and
Thummimn were given hereto, only to denote
the clearness and perfection which these oracular answers always carried with them; for these
answers were not, like the heathen oracles, enigmatical and ambiguous, but always clear and
manifest; not such as did ever fall short of perfectionl, either of fullness ill the answer, or certainty in thle truth of it. And hence it is that
the Septuagint translate Urim and Thummim by
the words delosiU kai alethejan, i. e., manifesta
171 
THE SANCTUARY.
tion and truth, because all these oracular answers given by Urim and Thummim were always
clear and manifest, and their truth ever certain
and infallible.  As to the use which was made
of the Urimr and Thummim, it was to ask counsel of God in difficult and momentous cases relating to the whole state of Israel."-Con?nexion,
vol. i. p. 156.
Five hundred years elapse. The temple, as
might well be supposed, became, during this
time, in many respects sadly in need of repairs.
Whereupon Herod the Great, to ingratiate himself with the Jews, conceived the idea of rebuilding it throughout.   The old temple was
pulled down to its foundation, and the building
of the new  one  commenced B. C. 19.  It was
this tem)ple to which the Jews referred when
they said to the Saviour at his first passover, in
the spring of A. D. 28, "Forty and six years was
this temple in building." John 2:20. It had
been completed the year before, A. D. 27, the
very year ill which Christ commenced his public
ministry. To this temple, according to the prophecy of Haggai, tlhe Desire of all nations had now
come. Happy would it have been for the Jews, if,
knowing the time of their visitation, they had
1eceived him as their Lord, and owned his mission.
172 
THE SANCTUARY REBUILT.
Externally, this building was at once the admiration and envy of the world. "Its appearance," says Josephus, "had everything that
could strike the mind and astonish the sight;
for it was on every side covered with solid plates
of gold, so that when the sun rose upon it, it reflected such a dazzling effulgence that the eye
of the beholder was obliged to turn away from
it; being no more able to sustain its radiance
than the splendor of the sun." "It appeared
at a distance like a huge mountain covered with
snow; for where it was not decorated with plates
of gold, it was extremely white and glistening."
Thus we are brought to the time of our Saviour. That covenant which had its ordinances
of divine service in connection with "a worldly
sanctuary," was drawing to a close. The great
Sacrifice, to which the offerings of the sanctuary
pointed, was about to be offered. The Lord was
engaged in his solemn mission of love to man.
Often would he have gathered them, to enlighten their blindness, heal their backslidings, and
save from destruction. But they would not.
Their incorrigible resistance at length wrung
from him the mournful lamentation, "Behold,
your house is left unto you desolate." Matt.
23: 37, 38. Yes, their beautiful house, the
173 
THE SANCTUARY.
Spirit and presence of God driven therefrom,
had become only a tomb of darkness and death.
And as Christ departed with sad and lingering
footsteps from the temple, the  fearful  doom
which he saw awaiting that people obliged him
to declare, not in anger, but in sorrow, that the
temple should be thrown down, so that not one
stone should be left upon another.
In the purpose of God, the services of this
worldly sanctuary were now at an end. And
when, amid the startling scenes, the darkness
and the earthquake, that attended the crucifixion of the Son of God, unseen hands violently
rent in twain the magnificent vail that hung before the holy of holies, its services came really
to an end; for they were no longer of any virtue.
A few short years sufficed to bring the literal
fulfillment of our Lord's prediction. The armies
of Rome environed Jerusalem. The city fell.
Titus desired to spare so gorgeous a trophy as
the temple, but a Roman soldier, impelled by a
blind spirit of infatuation, or perhaps by a divine impulse, climbing upon the shoulders of
his comrade, thrust a blazing firebrand into the
gilded lattice of the porch.  The flames at once
sprang up. No power could then save it. This
scene has been so well described by Smith in his
174 
THE SANCTUARY REBUILT.
" History of the World," vol. iii. p. 578, that we
cannot forbear introducing a paragraph from his
graphic picture:  "The battering-rams began their work upon
the defenses of the second court; but the massive stones withstood their shock; the scaling
parties were dashed down upon the pavement,
and their standards taken; and on the 8th of
Ab (August), Titus gave orders to set fire to the
great gates which he had attempted in vain to
undermine.  The flames spread to the cloisters,
and blazed during all that day and night. On
the second day the defenders burst out of the
fiery circle and were hardly forced back by a
cavalry charge led by Titus himself   The Roman
now called a council of war to decide whether
the temple should be saved. Though opinions
were divided, he ordered the flames to be extinguished, and, having fixed the assault for the
morrow, retired to rest. But another decree had
long been registered by the Supreme Ruler; and
the infuriated combatants were the instruments
of his will. The indefatigable' defenders, who
had renewed their attacks on the soldiers en gaged in putting out the fire, were driven back
into the inner court, and pursued to the very
gates of the temple. By one of those impulses
175 
THE SANCTUARY.
which defy all discipline, a soldier, mounting on
the shoulders of a comrade, threw a blazing torch
into the gilded lattice of the porch.'The flames
sprang up at once.  The Jews uttered one siInultaneous shriek, and grasped their swords, with a
furious determination of revenging and perishing
in the ruins of the temple. Titus rushed down
with the utmost speed; he shouted; he made
signs to his soldiers to quench the fire: his voice
was drowned, and his signs unnoticed in the
blind confusion.  The  legionaries either could
not or would not hear.  They rushed on, trampling each other down in their furious haste, or,
stumbling over the crumbling ruins, perished
with the enemy.  Each exhorted the other, and
each hurled his blazing brand into the inner edifice, and then hurried to the work of carnage.
The unarmed and defenseless people were slain
in thousands; they lay heaped like sacrifices
round the altar; the steps of the temple ran
with streams of blood, which washed down the
bodies which lay upon-it.'
"The flames had not reached the sanctuary
itself, when Titus entered the holy of holies.
Admiration of its riches and splendor impelled
him to a last effort for its preservation; but in
his very presence, and in the midst of his ear
176 
THE SANCTUARY REBUILT.
nest exhortations, a soldier thrust a lighted torch
between the hinges of the door, and the building
was presently in flames. This defiance of the
sacred laws of Roman discipline is a most emphatic sign of the presence of a higher power
than even the Coesar.... Such was the resistance opposed by the immense and well-fitted
stones to the work of destruction, that'Titus is
reported to have exclaimed,'God has been my
helper! God it was that pulled down the Jews
from those formidable walls; for what could the
hands of men or their engines have availed
against them?"'
The date of this destruction, in A. D. 70, falls
upon the same month, and the same day of the
month, as the destruction of Solomon's temple
by Nebuchadnezzar, six hundred and fifty-eight
years before.
Standing here at the conclusion of its earthly
history, it remains to inquire why this arrangement was ever instituted. What was the object
of this earthly sanctuary and the services connected therewith?
177 
THE SANCTUARY.
(4r  ttr  ~itt~ti.
THE NEW-COVENANT SANCTUARY.
HE reader will now understand why we have
dwelt so lengthiily upon the history of the
worldly sanctuary. It is because Paul, in plain
and explicit language, declares that that building
erected by Moses at the command of God, and
which was perpetuated in the temples built by
Solomon, Zerubbabel, and Herod, was the sanctuary of the first covenant; and it was important
to see how prominent a place that held in the
former dispensation. The word sanctuary occl's -in - the Old Testament one hundred and
forty-two times, and in almost every instance
refers to this building. It was no insignificant
object, it was no trifle in the divine economy of
that age. It is everywhere held before us as
the sanctuary, the holy place, the sacred place,
the dwelling-place of the Most High among the
children of men. And Paul presents the complement to all these declarations when he declares so clearly that this was the sanctuary of
the first covenant.
We desire the reader to appreciate the full
178 
NEW-COVENANT SANCTUARY.
value which this statement possesses in this
investigation.   From this there is no appeal.
Here all believers in the Bible must occupy common ground. Here, for the space of fifteen hundred years, we are all brought together on this
subject.  From Moses to Christ, this object, and
no other, was the sanctuary of the Bible.
We have followed this to the close of its history. In A. D. 70 it disappeared forever from
the face of the earth. Has there been no sanctuary since that time? Or has something else
taken the place of that sanctuary? If this latter be the fact, we ask what that something else
may be.
We have seen that only 490 years of the 2300
belonged -to the Jews and Jerusalem.  When
that period ended, the services of the sanctuary
of that people had come to an end.  But yet
1810 years remained, bringing us down even to
1844. And it had been announced through the
prophet that then the sanctuary should be
cleansed. What sanctuary? and where? No
sanctuary on the earth; for since A. D. 70 there
has been none here. But a sanctuary cannot be
cleansed that does not exist. There must there fore be a sanctuary somewhere, and that date
must bring us to its cleansing, or the word of
God prove incorrect.
179 
THE SANCTUARY.
Paul says that the sanctuary of Moses was the
sanctuary of the first covenant. It was, as we
have seen, one of the chief features of that cove nant. But that covenant has given place to the
new.  Jer. 31:31; Heb. 8: 10-12.  Under this
new covenant we are now living; for it was con firmed by the Messiah, the Prince, during the
last week of the seventy, or the last seven years
of the 490, by himself in person for the first half
of the week, three years and a half to A. D. 31,
and through his apostles during the remainder
of that period, to A. D. 34. Heb. 2:3. The
great features of that first covenant find their
counterpart in the present. The sanctuary of
that covenant must find its counterpart here.
And the Bible nowhere recognizes anything as
the sanctuary of God, except the sanctuary, or
sanctuaries,,connected with these two covenants.
The new covenant therefore has a sanctuary, as
well as the old.
This is proved directly by the words of Paul
in the text in question, Heb. 9: 1: "Then verily the first covenant had al,so ordinances of divine service, and a worldly sanctuary." Paul is
showing the relation which the two covenants
sustain to each other; and the word, also,
shows that those  things which he mentions
180 
NEW-COVENANT SANCTUARY.
pertained to both. One had ordinances of divine service; the other also has them. One had
a sanctuary; the other also has a sanctuary.
The great question to which we have now
come, and in which all the controversy is involved, is then simply this:  What is the sanctuary of the  evew covenat?
The sanctuary of the old covenant must bear
the same relation to the sanctuary of the new
covenant, which the old covenant itself bears to
the new. And on this point we suppose there
is no controversy. All agree that they stand as
type and antitype. The first was the type and
shadow; this is the antitype and substance.
The sanctuary of that dispensation was the type;
the sanctuary of this is the antitype. But the
sanctuary of that dispensation was the tabernacle of Moses. Of what, then, was the tabernacle of Moses a type, figure, or shadow?
The answer to this question is intimated in
various scriptures to which we now call the attention of the reader. To Moses the Lord said:
"Let them make me a sanctuary; that I may
dwell among them. According to all that I show
thee, after the pattern of the tabernacle, and the
pattern of all the instruments thereof, even so
shall ye make it." Ex. 25: 8, 9. "And look
181 
THE SANCTUARY.
that thou make them after their pattern, which
was showed thee in the mount." Verse 40.
"And thou shalt rear up the tabernacle according to the fashion thereof which was showed
thee in the mount."  Ex. 26:30.  "As it was
showed thee in the mount, so shall they make
it." Ex. 27: 8. "Our fathers had the tabernacle
of witness in thle wilderness, as He had appointed,
speaking unto Moses, that he should make it according to the fashion that he had seen." Acts
7:44.  "While as the first tabernacle was yet
standing, which was a figure for the time then
present, in which were offered both gifts and sacrifices."  Hieb. 9:8, 9.  "For Christ is not entered into the holy places made with hands,
which are thie figures of the true." Verse 24.
These texts afford no material for all argument and conclusion.  They make a plain, I)ositive assertion, which, if we believe their testimony, we must admit.  They declare that the
tabernacle built by Moses, the sanctuary of the
first covenant, was not an original structure; it
was made after a pattern; it was simply a model
or figure of something else, given for the time
being to his peop)le; and that from which it was
modeled or fashioned, is declared to be the true
sanctuary; and this true sanctuary must be the
182 
NEW-COVENANT SANCTUARY.
sanctuary of the new covenant; for God recognizes in connection with his work only these
two: the true, and the figure or model which
was made from it.  The figure was the tabernacle of Moses.  What is the true?
THE  EAIRTH NOT TilE SANCTUARY.-Having
seen that the new covenant must have a sanctuary corresponding to that of the old, and that
there must be something now recognized by the
Bible as the sanctuary, the next step in the inquiry is to try to ascertain what this is.  And
here we are met by a variety of conflicting views
which demand examination.
It is claimed by some that this earth is now
the sanctuary.
By others, that it takes earth and Heaven together to constitute the sanctuary; the earth
being the first apartment, and all Heaven the
second.
By a third class it is claimed that the land of
Canaan is now the sanctuary.
And a fourth class take the word  in a more
figurative sense, and apply it to the church.
Is the earth the sanctuary? We reply, No;
and the reasons for this answer are at hand.
1. Definition of the word.   According  to
Webster, Walk. er, Cruden, and the Bible, the
183 
THI SANCTUARY.
term sanctuary is defined to mean, "A holy
place, a sacred place, a dwelling-place for the
Most High." Is the earth such a place? or has
it been such since sin entered therein to mar and
defile it? We know it has not; and this fact
alone is sufficient to strangle forever the idea
that this earth is the sanctuary.
2. The antitypical nature of the new-covenant
sanctuary. As we have seen, the sanctuary of
the former dispensation was a type of the sanctuary of the present, whatever it may be. Is it
now  the earth?   Then  the former sanctuary
prefigured it. But in what respect did it represent this earth? Can it for a moment be supposed that Moses when in the mount was shown
this earth as a pattern from which he was to
erect the sanctuary, and that the nearest resemblance he could make of it was an oblong building ten cubits in width, and three times that
number in length? And we might extend the
same inquiry to the furniture of the sanctuary.
What is there on this earth that answers as the
antitype of the ark, the altar of incense, the
golden candlestick, and the table of show-bread?
But this line of thought need not be pursued
further to show the utter absurdity of such a
view.
184 
NEW-COVENANT SANCTUARY.
3. The use of the term.  The word sanctuary
occurs one hundred and forty-six times in the Bible, but is not in a single instance applied to the
earth. The only texts which any one could imagine to have even a shadow of an application
to this earth, are Isa. 60:13; Eze. 37: 26-28;
Rev. 21:1-3. But these refer, not to the present,
but to the future, and show simply that this
earth renewed is the place where the tabernacle
of God will be located hereafter.
4. But finally, if the earth is the sanctuary
now, it was just as much the sanctuary in the
former dispensation. No change has taken place
by which it has become the sanctuary now any
more than it must have been then. But Paul
says that the tabernacle built by Moses was the
sanctuary then; hence the earth was not then
the sanctuary, and therefore is not the sanctuary
now.
This view being such apparent folly, what
shall we say of that view which makes this earth
only a part of the sanctuary, and looks to Hleaven
for the rest? It is strange that any person of
common intelligence should conceive such an
idea, or for a moment endeavor seriously to defend it. The only apology we can make for it is,
that its advocates, misled by our common trans  Sanctuary.           13
185 
THE SANCTUARY.
lation, suppose that the Bible calls Hleaven the
most holy place. But this is no apology; for no
one has a right to set himself forth as a religious
teacher, who on a point so plain is not acquainted with the correct reading.
THIE LAND OF CANAAN NOT THE SANCTUARY.The principles already presented on this subject
go far toward proving the incorrectness of those
views which apply the sanctuary to the land
of Canaan or the church. See reasons 1, 2, 3,
and 4 above stated   To prove the  land of
Canaan the sanctuary, appeal is made to Ex. 15:
17. But if this text proves that Canaan was
ever the sanctuary, it was the sanctuary then,
and of that covenant.   But here come these
good words of Paul again, which declare that
the land of Canaan was not the sanctuary then,
but that the tabernacle built by Moses was.
This is sufficient to settle this point. But some
will not be satisfied without a further notice of
a few texts.  Let Ex. 15: 17, then, be explained
by Ps. 78: 53, 54, 69.  David here speaks of the
same events to which Moses referred. Moses
gave them as matters of prediction; David, living after their accomplishment, spoke of them as
matters of history. What Moses, in the poetical
license of his fervent song of triumph, speaks of
186 
NEW-COVENANT SANCTUARY.
as the inheritance and sanctuary, David says in
more explicit terms was the border of the sanctuary, and adds that the sanctuary was something
which was built therein.
Good King Jehoshaphat makes the same distinction. 2 Chron. 20: 7-9. Hle speaks of the
lan,d which had been given them, and the sanctuary which they had built therein, and then
says that that sanctuary was the house (Solomon's temple) before which they stood.  There
is no mistaking such language, and any confusion in regard to the relation of the sanctuary
to the land of Canaan is utterly inexcusable.
Isa. 63: 18, refers to the overthrow and treading down of the house of God, the sanctuary of
that time; stated in 2 Chron. 36:17-20; and
Isa. 60: 13, simply speaks of the new earth as
the future glorious place of the sanctuary.
The land of Canaan was not, and is not, the
sanctuary, but simply the place where the typical sanctuary was located.
THE CHURCH NOT THE  SANCTUARY.-As regards the church,, it is never once called the
sanctuary. Ps. 114: 2, speaks of Judah as God's
sanctuary. But this at most would only prove
that a portion of the church constitutes the sanctuary, not the whole, as Judah was only one of
187 
THE SANCTUARY.
the twelve tribes. But again, when was Judah
thus called the sanctuary? When Israel went
out of Egypt. And what does Paul tell us was
then the sanctuary? The tabernacle built by
Moses. This settles the question again. Why,
then, is Judah called the sanctuary? Simply
because Mount Zion was located in Judah, and
on Mount Zion the sanctuary was built.
But if Judah or the whole church was the
sanctuary then, it would not be the sanctuary
now; for the sanctuary of that dispensation has
given place to the sanctuary of the new.
But if the church could be shown to be the
sanctuary at any time, it could not even then be
the sanctuary of Dan. 8:13, 14, the only one
under discussion, for the church is expressly
spoken of in connection with that as the host,
or worshipers, related thereto. Hlere the church
and the sanctuary are certainly separate and distinct objects.
188 
A SANCTUARY IN HEAVEN.
A SANCTUARY IN HEAVEN.
S we have found that the earth is not the
A   sanctuary, that the land of Canaan is not
the sanctuary, and that tile church is not the
sanctuary, but little more remains upon this
branch of the subject; for but one more object
is left to be considered, and but one more class
of texts to be examined.
This object is what is called the sanctuary,
temple, or tabernacle in Heaven  and the texts
that refer to it were spoken by David, Habakkuk, John; arid Paul.
Paul uses language which cannot be mnisunderstood.  Hear him: "Now of the things which
we have spoken, this is the sum: 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."
Heb. 8:1, 2.
In the seven preceding chapters of Hebrews,
Paul has introduced the priesthood of Christ.
He has compared it with that of Aaron in the
189
6tapter, te ntttie. 
THE SANCTUARY.
light of prophecy. He shows the superiority of
Christ's priesthood over that of Aaron. Christ
is a priest forever, after the order of Melchisedec.
After plainly showing that a priest was to be
provided like Melchisedec, he sums up his argument in the 8th chapter, already quoted. We
have such an high priest.  Who is he?  Christ.
Where is he? In Heaven. In what place does
he minister?  In the true sanctuary, not in the
figure or model which existed here upon the
earth. Who pitched this true tabernacle, or
erected this sanctuary?  Not man, as  Moses
erected the earthly sanctuary, but the  Lord.
Where is this true sanctuary? In Heaven, of
course, where the High Priest is. Could not
Christ be a priest upon earth? No; for provision was made in the Aaronic priesthood for
all the work of that kind which was to be performed upon the earth; and they served, says
Paul, "unto the example and shadow of heavenly things." Heb. 8: 4, 5.
We invite the reader to dwell a moment upon
this picture. The two dispensations are here set
in juxtaposition before us; the relation they
sustain to each other is clearly shown, together
with the work that pertains to each, the place
whecre it is carried forward and the agents by
190 
A SANCTUARY IN HEAVEN.
whom it is performed. In the following epitome, let No. 1 represent the former dispensation,
and No. 2, the present.
No. 1. Priesthood performed by Aaron and
his sons.
No. 2. Priesthood performed by Christ, a priest
forever, after the order of Melchisedec.
No. 1. Priesthood performed here upon the
earth.
No. 2. Priesthood performed in Heaven.
No. 1. Performed in an earthly sanctuary,
pitched by man.
No. 2. Performed in a heavenly sanctuary,
which the Lord pitched, and not man.
No. 1. The type.
No. 2. The antitype.
Where  is now  our  Priest?   In  Heaven.
Where is now our sanctuary? In Heaven. Is
the sanctuary in Heaven a literal sanctuary?
Just as literal as the Priest, our Lord Jesus
Christ, who ministers therein.
We have now found the great original from
which Moses copied when he made the sanctuary for his dispensation. The sanctuary of Moses was simply copied from the sanctuary of
this dispensation. The priesthood of that dispensation was copied from the priesthood of this
191
v, 
192             THE SANCTUARY.
dispensation. That owed its existence entirely
to this. It was given in reference to this. It
was designed simply to introduce this. This is
the all-important object in the whole arrange ment. That in due time came to an end; and
this took its place. The work on earth ceased;
and the work in Heaven commenced. We have
now neither priest nor sanctuary on the earth;
but we have both a Priest and a sanctuary in
Heaven. Thank God that so momentous a truth,
freighted with consequences of such infinite in terest to us all, is so clearly revealed.
All these particulars are clearly and explicitly
stated by Paul, and no believer in his inspiration
can for a moment question his testimony. This
should be an end of all controversy on this point.
This sanctuary in Heaven is called by David,
Habakkuk, and John, "the temple of God in
Heaven;" Ps. 11: 4; Hab. 2:20; Rev. 11: 19;
16: 17; by Zechariah and Jeremiah, God's "holy
habitation;" Zech. 2:13; Jer. 25: 30; by Paul,
a "greater and more perfect tabernacle, not made
with hands," Heb. 9: 11, "the true," verse 24,
"things in the Heavens," verse 23, and the "holy
places" (Greek), verses 8, 12, and chapter 10: 19.
But some one may say, This sounds very well
as an argument, yet there may possibly be some 
A SANCTUARY IN HEAVEN.
error in the premises or conclusions.  But if any
one had only been to H-eaven and seen this
sanctuary there, we could then believe. Will
you take the testimony of such a one? You
shall have it. John was taken to Heaven in
vision, and shown things therein; and he has
plainly told us of some of the things which he
there saw. Rev. 4: 5: "Seven lamps of fire
burning before the throne," antitype of the
golden candlestick of the earthly sanctuary with
its seven branches.  Rev. 8:     Altar of incense, golden censer, and "much incense," all of
which pertained exclusively to the sanctuary.
Rev. 11: 19:  "And  the temple of God  was
opened in Heaven, and there was seen in his
temple the ark of his testament." What was
the ark?  An instrument of the sanctuary, and
nothing else; to be seen in the most holy place,
and nowhere else.  Thus John beheld the sanctuary in Heaven, and has given us a description
of its furniture.  And what more need we? Moses says he made the sanctuary after a pattern
which was shown to him; Patl says plainly
that that pattern was the true sanctuary, and
that it is now in Heaven; and John completes
the evidence by saying that he saw it there.
How could testimony be more comprehensive or
193 
THE SANCTUARY.
complete? Reader, do you believe these things?
If you believe God's word, you do!
But there is one consideration which in some
minds weighs as an objection to the view here
presented. It is said that if there is a sanctuary
in Heaven, it cannot be the sanctuary of Dan. 8:
14; for that is a sanctuary which is trodden under foot; but a sanctuary in Heaven cannot be
trodden under foot.
This objection is surely uttered without
thought. Where is Christ? In Heaven. Can
he, while there, be trodden under foot? If so,
the sanctuary where he ministers can also be
trodden under foot. And Paul says emphatically that Christ is trodden under foot by a certain
class of sinners, crucified afresh, and put to an
open shame.  Heb. 10: 29: "Of how much sorer
punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son
of God?"  How do they do this?  Simply by
becoming apostate and counting his blood an
unholy thing, and doing despite to the Spirit of
grace. And how do they tread under foot the
sanctuary? By erecting rival sanctuaries, and
turning mankind away from the true. While
the sanctuary was upon earth, this sometimes
involved the literal destruction of the taberna
194 
A SANCTUARY IN HEAVEN.
cle; but this was only a subsidiary feature, not
the main circumstance in this work.
The two powers which were to tread down
the host and sanctuary were paganism and the
papacy. How have they done it? In the days
of the Judges and of Samuel, Satan's rival sanctuary was the temple of Dagon, where the Philistitles worshiped. Judges 16: 23, 24. After Solomon had erected a glorious sanctuary upon
Mount Moriah, Jeroboam, who made Israel
to sin, erected a rival sanctuary at Bethel, and
thus drew away ten of the twelve tribes from
the worship of the living God to that of the
golden calves. 1 Kings 12: 26-33; Amos 7: 13,
margin. In the days of Nebuchadnlezzar, the
rival of the sanctuary of God was the temple
of old Belus in Babylon. At a later period, there
was the Pantheon, or temple of "all the gods,"
at Rome, which, after the typical sanctuary had
given place to the true, was baptized, and called
Christian. Thenceforward Satan had at Rome
a "temple of God," in which was a being " exalted above all that is called God, or that is worshiped," the man of sin, the son of perdition.
And of this papal abomination it was expressly
predicted that it should make war upon the
sa.ints, or tread under foot "the host," and make
195 
THE SANCTUARY.
war upon the tabernacle of God in Heaven, or
tread under foot the sanctuary above. Rev. 13:
6. And it has done this by turning away the
worship of them that dwell on the earth from
the temple of God in Heaven to its own sanctuary at Rome. It has trodden under foot the
Son of God, the minister of the heavenly sanctuary, by making the pope the vicegerent of the
Son of God, and the head of the church instead
of Christ, and by leading men to worship this
son of perdition as one not only able like God to
forgive past sins, but to go beyond what God
ever proposed, in forgiving them before their
commission. Surely there is propriety in speaking of this work as treading under foot the host
and the sanctuary, or "blaspheming God's tabernacle and them that dwell in Heaven."  And
thus the only seeming objection that can be
urged to the position here taken is removed out
of the way.
196 
MIINISTRATION OF THE SANCTUARY.   197
# ta~ptti 6igttttR.
MINISTRATION OF THE SANCTUARY.
O far as the object itself is concerned, we have
now before us the sanctuary of the Bible in
its entirety. It consists, first, of the earthly
sanctuary as embodied in the tabernacle of Mloses, and the temples of Solomon, Zerubbabel, and
Hierod, and, secondly, of the more perfect tabernacle, temple, and sanctuary in Heaven,
which the Lord pitched, and not man, and which
took the place of tile former when the typical
dispensation gave place to the true.  The Bible
nowhere recognizes any other objects as the
sanctuary of the Lord, and these cover both dispensations. Whatever, therefore, is said of the
sanctuary which has its application in the former dispensation, refers to the sanctuary of that
dispensation; and whatever has its application
in this dispensation, refers to the sanctuary of
the present dispensation, the sanctuay in Heaven. This is a selifevident conclusion from the
premises already proved.
Another conclusion as speedily follows; namely, that the declaration of Dan. 8: 14, "Unto two 
THiE SANCTUARY.
thousand and three hundred days, then shall the
sanctuary be cleansed," has its application in
this dispensation, and hence refers to the sanctuary in Heaven. For it has been before shown
that only 490 years of the 2300 belonged to the
Jews and the earthly sanctuary. There remain
1810 years, extending far down into this dispensation, even to 1844. There the 2300 days termninated, and there we come to the cleansing of
the sanctuary, the sanctuary, of course, of this
dispensation.
Gabriel himself showed this, before he completed his instructions to the prophet Daniel.
He showed him, first, that the earthly sanctuary
would be destroyed shortly after the rejection of
the -Messiah by his people, and that it would
never be rebuilt, but be desolate until the consummation.   Dan.  9: 26, 27.   Secondly,  he
brought to view the new covenant: "He [the
Messiah] shall confirm the covenant [the new
covenant] with many for one week."  Verse 27.
Thirdly, he brought to view the new-covenant
churcl, or host, namely, the"' many" with whom
the covenant was to be confirmed. Fourthly,
he brought to view the new-covenant sacrifice,
namely, the cutting off of the Messiah, but not
for himself. Fifthly, he brought to view the
198 
MINISTRATION OF TIIE SANCTUARY.   199
Mediator of the new covenant, who should cause
the sacrifices and services of the former to cease.
Verse 27. See also Dan. 11:22; Heb. 12: 24.
And sixthly and lastly, he brought to view the
new-covenant sanctuary when he said that seventy weeks were cut off.... "to anoint the
most holy." Verse 24. This brings to view an
act which was performed preparatory to the
commencement of the ministration of the sanctuary, which was to anoint both the holy places
and all the sacred vessels.  Ex. 40: 9-11.  On
this point the Advent Shield, No. 1, p. 75, contains the following:  "And the last event of the seventy weeks, as
enumerated in verse 24, was the anointing of
the'most- holy,' or the'holy of holies' or the
'sanctum sanctorum.' Not that which was on
earth, made with hands, but the true tabernacle,
into which Christ, our High Priest, is for us entered. Christ was to do in the true tabernacle
in Heaven what Moses and Aaron did in its pattern. See Hebrews, chapters 6, 7, 8, and 9;
Ex. 30: 22-30; Lev. 8: 10-15."'
In this utterance, the Shield was not far from
the kingdom of God; and it seems almost marvelous that any upon whose minds the truth
had begun to dawn so clearly, should not have 
THE SANCTUARY.
followed on to the full light on this glorious subject. No doubt, certainly, can remain concerning the object which the angel had in view when
he said, "Unto two thousand and three hundred
days, then shall the sanctuary be cleansed."
But it is at once objected that this application
cannot be correct, and this cannot refer to any
sanctuary in Heaven; for there is nothing there
that needs cleansing; nothing there impure, to
which such language can apply.  And in some
mind(s this mole-hill becomes magnified into a
mountain, which they forever try in vain to surmount, and which eclipses from their minds all
the strength of proof and array of evidence
which may be brought upon this question fiom
any-other quarter.
It is not strange that upon the first introduction of this subject, this thought should arise as
a seeming objection. But it can, upon a little
thought, be fairly met and fully disposed of. It
would be anticipating to enter at length upon
the question here, inasmuch as it involves an
examination of the ministration and cleansing of
the heavenly sanctuary, where it will receive
due consideration. Suffice it to say at this point
that this cleansing is not a cleansing from any
physical impurities. It is not accomplished
200 
MINISTRATION OF THE SANCTUARY.   201
with water, soap, sand, mops, and brushes. It
is a cleansing accomplished with blood. But
the use of blood is for the sake of remission or
forgiveness of sin, nothing else; hence the cleansing is a cleansing from sin; and Paul testifies
that such a cleansing does pertain to both the
earthly and the heavenly building. He says,
Heb. 9: 23:'" It was therefore necessary that
the patterns of things in the Heavens should be
purified with these; but the heavenly things
themselves with better sacrifices than these."
That is, to paraphrase and express more fully
the meaning of this language, "It was therefore
[because there is no remission or forgiveness of
sin without the shedding of blood, verse 22] necessary that the patterns of things in the Heavens [that is, the earthly sanctuary] should be
purified [or cleansed] with these [the sacrifices
of calves and goats, verse 19, with which the
earthly sanctuary each year was cleansed]; but
[it was necessary for the same reason that] the
heavenly things themselves [the true sanctuary
in Heaven, should be cleansed] With better sacrifices than these [even with the precious blood
of Christ]."
We confidently submit, to every one capable
of understanding the meaning of language, that
sanctuary.           14 
THE SANCTUARY.
this is the exact idea which Paul here expresses;
and this being so, Paul affirms in the clearest
manner that the sanctuary in Heaven must be
cleansed. Consistent or inconsistent, this is
what Paul says. We leave the objector to settle
the matter with the apostle.
We wish to know what this cleansing of the
heavenly sanctuary is, which is predicted in
Dan. 8: 14; for this is the great event to which
the prophecy points us. To learn this, we must
acquire an understanding of the ministration of
that heavenly sanctuary; but we can learn of
this only from the ministration of the earthly
sanctuary; for Paul says that the priests who
here ministered, served "unto the example and
shadow of heavenly things." Hieb. 8: 5. We
therefore go backward in history thirty-three
hundred years, to that law which was given to
lead us to Christ, through which there was
spread out here upbn earth a shadow of heavenly things, and inquire into the services and
ceremonies connected with its sanctuary, how
they were performed, and what they signified.
The ministration of the earthly sanctuary was
accomplished by the Levitical order of priesthood, and consisted of two great divisions: first,
the daily ministration in the first apartment, or
202 
MINISTRATION OF THE SANCTUARY.   203
holy place, which went forward through the entire year, with the exception of, secondly, a special service in the second apartment, or most holy
place, into which, says Paul, the high priest went
once every year, not without blood, which he
offered for himself and the errors of the people.
This yearly day of service in the most holy place
was called the day of atonement, and fell each
year on the tenth day of the seventh month.
Lev. 23:27.
The daily ministration embraced the regular
morning and evening burnt-offering, Ex. 29:
38-43, the burning of sweet incense on the golden altar of incense every morning when the high
priest dressed the lamps, and every evening
when he lighted them, Exodus, chapter 30, the
additional work appointed for the Sabbaths of
the Lord, and the annual sabbaths, new moons,
and feasts, Numbers, chapters 28 and 29, besides the particular work to be accomplished for
individuals as they should present their offerings throughout the year.
This latter was the larger and more important
part of the service. It consisted of several impressive and solemn steps, chief among which
were the following: When a person had sinned,
he procured for himself such a victim as the law 
THE SANCTUARY.
prescribed, which was to be put to death in his
stead.  This victim he brought to the priest, to
the door of the tabernacle. He then laid his
hand upon the head of the victim, and confessed
over him his sin, through which act his sin was
considered as transferred to the victim. With
his own hands he then took the life of his offering, a most striking confession that through his
sin he was worthy of death; and the priest took
of the blood, and dipping his finger therein,
sprinkled it seven times before the Lord, before
the vail of the sanctuary, as near as he could approach to the ark till the great day of atonement.
Thus was the sin transferred, first to the victim,
and then through its blood to the sanctuary itself, -and the transgressor went free.
In this manner went the typical service forward through the year. Day after day, week
after week, month after month, we behold this
round of service performed, the victims coming
in solemn procession to the sanctuary, the work
of confession going on, the crimson tide of expiation flowing, and the solemn-visaged priests in
ceaseless service sprinkling this token of forfeited
life before the broken law. There was thus a
continual transfer of sins from the people to the
sanctuary through the year. What became of
these sins?
204 
CLEANSING OF THE EARTHLY.
vtrpttr   giuttttu.
CLEANSING OF THE EARTHLY SANCTUARY.
UR last chapter closed with the query, What
was further done with the sins which were
borne into the sanctuary?  The Bible fully informs us. Their transfer from the sinner to the
sanctuary was not the final disposition of them.
They were not borne into the sanctuary either
to remain there forever or to be considered as
blotted out and removed. But they were treated as still in existence, and as hateful and evil
things, respecting which a further ministration
must take place, in order that the camp of Israel
might become forever free therefrom.
We have already noticed the service through
which the sins of the people were borne into the
sanctuary. We now come to notice that by
which they were taken out. This work was
performed only once a year, and was fixed invariabiy to the tenth day of the seventh month.
The work itself was called the cleansing of the
sanctuary, or the atonement; and the day upon
which it was performed was called the day of
atonement.
205 
THE SANCTUARY.
To accomplish this, an apartment of the sanctuary, into which no man  through all the year
had been permitted to enter on pain of death,
was solemnly laid open, and the ministry of the
high priest transferred thereto. So Paul says
that into the second apartment of the sanctuary,
or most holy place, "went the high priest alone,
once every year, not without blood, which he offered for himself, and for the errors of the people." Hieb. 9: 7. When this was accomplished,
a complete round of service in the sanctuary had
been completed. Then the most holy place was
closed again to mortal presence for another year,
and the work in the first apartment, or holy
place, went on as before till the next tenth day
of the seventh month.
The description of this special or yearly ministration in the mnost holy place, which constituted the cleansing of the sanctuary, is found in
Leviticus 16. Let us look briefly at some of tlie
principal features of the scene. Through Moses
the Lord gave the following instruction to Aaron
the priest: "Speak unto Aaton thy brother, that
he come not at all times into the holy place
within the vail before the mercy-seat, which is
upon the ark; that he die not; for I will appear
in the cloud upon the mercy-seat." Lev. 16: 2.
206 
CLEANSING OF THE EARTHLY.
The Lord sometimes met with his people in
other places; Ex. 29  42, 43, etc.; but in the
earthly tabernacle, the place over the mercy-seat,
between the cherubim, may be considered as the
place where God generally manifested his presence, and from which he had ordained to commune with them. At all events, he promised to
meet the priest there on the great day of atonement.
To come thus into the immediate presence of
God was an act of fearful solemnity, and was not
to be performed without suitable preparation,
and certainly in no trivial or careless manner.
Therefore the priest was to offer a young bullock for a sin-offering, and a ram for a burntoffering, and make atonement for himself and his
house. Lev. 16: 6, 11-14. Having thus, so far
as that service could go, become free from sin
himself, he was prepared to act in the remaining
solemn services of that day, as mediator between
God and the people.
He was then to take of the congregation of
the children of Israel two kids of the goats, and
present them before the Lord at the door of the
tabernacle of the congregation. Verse 5. One
of these goats was to be slain, and his blood
ministered in the most holy place; the other
207 
THIE SANCTUARY.
was to be the scape-goat. But which of these it
should be was not left to Aaron to decide: the
Lord determined that by the lot which Aar6n
was to cast for this purpose. Verse 8. This be ing decided, he was to slay the goat upon which
the lot fell for the Lord, for a sin-offering
for the people, and bear his blood within the
vail, and sprinkle it with his finger upon the
mercy-seat eastward, and before the mercy-seat
seven times.
Two special purposes are stated for which this
blood was offered: 1. To make an atonement for
the transgression of the children of Israel in all
their sins.  2. To cleanse, or make  atonement
for, the holy sanctuary. These vital facts are
clearly stated in Lev. 16:15-22, a portion of
which, for the benefit of the reader, we here
transcribe:  Verse 15. "Then shall he kill the goat of the
sin-offering, that is for the people, and bring his
blood within the vail, and do with that blood
as he did with the blood of the bullock, and
sprinkle it upon the mercy-seat, and before the
mercy-seat. 16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of
their transgressions in all their sins; and so
208 
CTLEANSING OF THE EARTHLY.
shall he do for the tabernacle of the congregation, that remaineth among them in the midst
of their uncleanness. 17. And there shall be no
man in the tabernacle of the congregation when
he goeth in to make an atonement in the holy
place, until he come out, and have made an
atonement for himself, and for his household, and
for all the congregation of Israel..... 20. And
when he hath made an end of reconciling the
holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat;
21; and Aaron shall lay both his hands upon
the head of the live goat, and confess over him
all the iniquities of the children Of Israel, and
all their transgressions in all their sins, putting
them upon the head of the goat, and shall send
him away by the hand of a fit man into the wilderness; 22; and the goat shall bear upon him
all their iniquities unto a land not inhabited;
and he shall let go the goat in the wilderness."
The margin of this last verse reads, instead of
a land not inhabited, a land of separation. This
goat was separated from the people. HIe came
no more into the camp. And with him, the sins
he bore upon himself were considered as forever
separated from the people, to appear no more
against them. Tradition has it that this goat
209 
TITHE SANCTUARY.
was hurled from a precipice, and so dashed in
pieces. However this may be, beyond question
he in some way miserably perished; and with
him, also, perished the load of guilt he had borne
away from Israel. The man who led away the
scape-goat was obliged to wash both himself and
his clothes with water before returning into the
camp. The whole service was calculated to impress the Israelites with the holiness of God and
his abhorrence of sin, and to show them that they
could have no contact with it without becoming
greatly defiled.
With the sending away of the goat, the people
were free from the effect of those sins to which
the atonement related. Till then, they were
not. - For every man was to afflict his soul while
the work of atonement was going forward; and
whoever refused to do this, was to be cut off
from among the people. Lev. 23: 29, 30.
The work of the priest in the cleansing of the
sanctuary is again summed up in Lev. 16: 29, 30,
33, 34: " And this shall be a statute forever unto
you; that in the seventh month, on the tenth
day of the month, ye shall afflict your souls,
and do no work at all, whether it be one of
your own country, or a stranger that sojourneth
among you; for on that day shall the priest
210 
CLEANSING OF THE EARTHLY.
make an atonement for you, to cleanse you, that
ye may be clean from all your sins before the
Lord." "And he shall make an atonement for
the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation,
and for the altar, and he shall make an atonement for the priests, and for all the people of
the congregation. And this shall be an everlasting statute unto you, to make an atonement
for the children of Israel for all their sins once a
year. And he did as the Lord commanded
Moses."
The view of the subject here presented suggests some pertinent thoughts relative to the
forgiveness and remission of sin. The acceptance of a substitute for the sinner was not for
the purpose of making in the body of that substitute an end of the punishment due to the
transgressor's sin, but simply to remove the
guilt from the sinner. The pouring out of the
blood of that victim was not to cancel the sin,
but to provide a means of its transfer to still
some other object or party.  Through the blood
of the victim, the sin was transferred to the
sanctuary. So far, the sinner's work was an ac knowledgment to the law, through blood, of his
guilt, and a desire for pardon through faith in a
211 
THE SANCTUARY.
substitute. But he was as yet only relatively or
conditionally free. The law still held him, and
unless its claims should be more directly satisfied, the remission of his sins would not be
secured.
On the day of atonement, the priest, taking
an offering from the people, appeared with
the blood of this general offering for the
people, and sprinkled it upon the mercy-seat
directly over the law, to make full satisfaction
for its claims.  Its demands being thus met,
the law released its hold of all the sins in
the sanctuary, and through them of the sinners
from whom  they had  come.  Then  the high
priest, if we may so express it, gathered the sins
all upon himself and bore them from the sanctuary. Placing his hands upon the head of the
scape-goat, he confessed over him all these sins,
thus transferring them from himself to the goat.
The goat then bore them away, and with him
they perished.
Remission means a sending away. Remission
of sins is that absolute disposal of them that removes them forever, so that they can no more
appear against the sinner. Pardon of sin was
secured through the sinner's offering; remission,
only through the atonement. Pardon was conditional; remission, absolute.
212 
CLEANSING OF THE EARTHLY.
We have now before us a general outline of
the ministration and cleansing of the earthly
sanctuary. This was performed, says Paul, unto
the example and shadow of heavenly things.
From this service, we are, therefore, to reason
concerning the ministration and cleansing of the
sanctuary in Heaven.
213 
THE SANCTUARY.
(ttattr Etibtitg.
THE MINISTRATION OF THE HEAVENLY
SANCTUARY.
N  entering upon  this, the most important
branch of the subject before us, we are not
left to explore our way alone. Guides, appointed
of Heaven to lead the inquiring mind into the
right way, are present to direct us. Paul, in his
divine commentary on the typical system, addressed to the Hebrews, draws out in plainest
terms the parallel between the priestly work of
that system and the ministry of our Lord, who
is a priest after the order of Melchisedec. Arm
in arm with the apostle we walk forward to the
following conclusions: —
1. The earthly sanctuary meets its antitype
in the true tabernacle, which the Lord pitched,
and not man, of which, with its two holy places,
it constituted a correct pattern or shadow. Iieb.
8:2,5; 9:8,9,12,23,24.
2. The typical offerings meet their antitype
in the great offering on Calvary.  Heb. 7: 27;
9: 11-14, 26; 10: 10, 12, 14.
3. The typical priesthood meets its antitype
214 
MINISTRATION OF THE HEAVENLY.   215
in the priesthood of our Lord.  Heb. 4:14; 7:
23, 24; 8:1, 2; 9: 11, 24, 25.
4. As the priests on earth had offerings to
make, it is necessary that Christ also have somewhat to offer.  Heb. 8: 3.
5. The work of the priest in the earthly tabernacle meets its antitype in the ministry of our
Lord in the sanctuary above. Heb. 8: 5, 6.
That Christ is our High Priest, and that he
has ascended to Heaven, there to minister for us,
will not be disputed by any of that class of
people with whom we now argue.
When did he commence his ministry in the
sanctuary on high? When he ascended up to
appear in the presence of God for us. Heb. 9:
8, 11, 12, 24; 10: 12. On this there can be no
diversity of opinion.
Where did he commence his ministry? Was
it in a place corresponding to the first apartment or holy place 6f the earthly sanctuary, or
in some place which corresponds to the most
holy place? In other words, does Christ minister in two apartments in the sanctuary above,
so that somewhere in his ministry he changes
his work from one to the other? or, does he
nainister in only one apartment, and that the
most holy place? While we answer unhesi 
THE SANCTUARY.
tatingly that Christ commenced his work in the
first apartment of the heavenly sanctuary, others
take issue, and claim that he ministers only in
the most holy place. Their view in reality is,
that there is in the antitype only a most holy
place, and that is all Heaven; consequently,
Christ has but one place in which to minister,
and his work goes on without change of character or locality from beginning to end. Let us
see what this view involves.
1. The ministration in the most holy place is
the cleansing of the sanctuary, let it take place
when it will, and continue as long as it may.
So, according to this view, the cleansing of the
sanctuary commenced when Christ ascended to
Heaven, and he has been doing no other work
for these 1800 years past, and it is not ended
yet. Why, then, may it not just as appropriately continue 1800 years more, and indefinitely
longer? This reduces the idea of the cleansing
of the sanctuary to an absurdity.
2. The 2300 years reached to the cleansing of
the sanctuary. They must, therefore, have ended at the ascension of Christ, if he then commenced the work in the most holy place, for
that is the cleansing of the sanctuary. But such
a claim is ridiculous, as the prophecy makes only
216 
MINISTRATION OF THE HIEAVENLY.   217
seventy weeks of the 2300 days reach to that
event. The last of the seventy weeks, which
were cut off from the 2300 days, brought us to
the ascension of Christ, and the commencement
of his ministry as priest at the right hand of
God.
3. The earthly sanctuary was the shadow cast
here by the heavenly; and the earthly had two
apartments certainly; but if the heavenly has
but one apartment, the most holy alone, how
could it cast upon earth a shadow with two?
When people will show us a monument with a
single shaft casting in the light of the same sun
a shadow with two shafts, then they may talk
about a heavenly sanctuary with one apartment
casting a shadow here upon the earth with two.
Till then, if they have any regard for their reputation as men of common observation or philosophy, let them never hint such an idea. But if
there are two apartments in the heavenly sanctuary, that settles the question of the ministration; for surely an apartment would not be provided in which no ministration was to be performed.
4. But the service of the priests was a shadow
of heavenly things, just as much as the place in
which they ministered. And by far the greater
Sanctuary.           15 
THIE SANCTUARY.
portion of their ministry was performed in the
first apartment, or holy place. Now, a ministry
performed by the earthly priests in the holy
place could not shadow forth a ministry performed by Christ in the most holy place. Therefore, on the view we are examining, all this
service in the holy place for 364 days out of the
year was performed unto the example and shadow-of nothing! Such a position stands related
to both Scripture and common sense, negatively
as 364 to 1. That is, it has only one claim out
of 365 to either common sense or Scripture.
5. If Heaven is the most holy place simply,
what is the vail dividing between it and the
holy?  Some  quote  Heb.  10: 19, 20, and say
that it is Christ's flesh. Then when Christ
entered within the vail, as they say he did
when he ascended, he entered within his flesh,
which is absurd. These texts assert simply that
his flesh is the new and living way consecrated
for us, not that it is the vail. His flesh, or his
sacrifice, is that with which we by faith enter
into the true holy places,'as these verses assert.
6. The text, "This man, after he had offered
one sacrifice for sins forever, sat down on the
right hand of God" (Heb. 10: 12), has been
urged as forbidding the idea of his ministering
218 
MINISTRATION OF THE HEAVENLY.   219
in two holy places. We answer that, so far as
the idea of sitting is concerned, it would be
equally proper to represent him as standing on
the Father's right hand. Acts 7: 55, 56. And
then we reply further, that even when he is seen
coming in the clouds of heaven, he is said to be
"sitting on the right hand of power."  Matt.
26: 64; Mark 14: 62. Then he can certainly
be at the Father's right hand in both the holy
places. But Paul bears direct testimony on this
point. lHe says that Christ is a minister of the
sanctuary; and the word here rendered sanctuary (Hleb. 8: 2) is in the plural number, and signifies the holy places. This none can deny. It
is by the Douay Bible rendered, " the holies;"
and by Macknight, "holy places."  We therefore justly conclude (1) that our Lord can be
a minister of the two holy places, and yet be at
the Father's right hand; and (2) that he must
minister in both the holy places, or Paul's testimony that he is a minister of the holies (plural)
is not true; for a priest that should minister
simply in the holiest of all, would not be a minister of the holy places.
7. Again: Heb. 9: 8, and also 10: 19, are by
some urged to prove that Christ ministers only
in the most holy place. These texts both speak 
THE SANCTUARY.
of the holiest as though it were in the singular
number; but we have already observed that the
words thus rendered are not in the singular, but
plural; not "hagia hagion," holy of holies, as in
chapter 9: 3, but simply "hagion," holies, plural,
the same as is rendered sanctuary in chapter 8:
2. Also the phrase in chapter 9:12, 25, rendered, "into the holy place," is the same as is in
verse 24 literally rendered, "into the holy places"
(plural). These texts, therefore, instead of sustaining what they are often quoted to prove,
viz., that Christ has but one.apartment in which
to minister, furnish positive testimony to the
reverse, by showing that there are holy places
in the heavenly sanctuary, and that Jesus ministers in them both.
220 
WITHIN THE VAIL.
WITHIN THE VAIL.
E have offered conclusive proof that Christ
commenced his ministry in the first apartment of the heavenly sanctuary, and answered
some objections which are offered against that
view. A few more points remain to be noticed.
Paul's testimony in iHeb. 6:19, 20, is quoted
to prove that when Christ ascended he entered
into the most holy place: "Which hope we have
as an anchor of the soul, both sure and steadfast,
and which entereth into that within the vail;
whither the forerunner is for us entered, even
Jesus; made an high priest forever after the order of Melchisedec."
The claim here instituted is that "the vail,"
within which Christ has entered, signifies the
vail dividing between the holy and most holy
places; and if Christ entered within that vail
when he ascended, or if he was there when Paul
wrote, he was in the most holy place.
If we grant this claim, some conclusions follow
which demand consideration. If there is a vail
dividing between the holy and most holy places,
221
(Ltaptter  bt-@ 
THE SANCTUARY.
which the foregoing claim admits, then there is
somewhere a holy place as well as a most holy.
But if the most holy is all Heaven, where Christ
has entered, then what and where is the holy
place? It must be something outside of Heaven.  Then what is it?  Is it this earth, as some
contend? If it is anything outside of Heaven, it
must be; for this is the only place with which
we have anything to do this side of Heaven.
Then what is the vail dividing between earth
and Heaven? Why are not our opponents
thoughtful enough to give us some light on such
points as these?
But, further, the holy place in the sanctuary
was twice as large as the most holy; and if the
earth is the holy place of the true sanctuary, and
Heaven the most holy, it follows, the proportion
being maintained, that this little diminutive
earth, of which it would take two hundred and
fifty-two thousand to equal the bulk of the sun,
is twice as large as all Heaven!
And, still further, in fulfillment of the type,
Christ must perform a portion of his ministry in
the holy place. If this is the earth, he should
have performed a portion of his ministry here.
But Paul says explicitly that he could not be
a priest upon earth; for there was another order
222 
WITHIN THE VAIL.
of priests appointed to do all the work of this
kind that was to be done on the earth.  Heb.
8: 4. And he says again that while the earthly
tabernacle stood, while any service of that kind
was performed here, the way into the holy places, both the holy and the most holy of the
heavenly sanctuary, was not made manifest or
laid open.  Heb. 9: 8.
-We have already seen how this idea that
Christ entered into the most holy place at his
ascension, and commenced the work of cleansing
the sanctuary, disarranges the period of 2300
days, that great central pillar of the prophecies.
It throws the whole system of prophetic inter pretation into inextricable confusion. It even
destroys the Messiahship of Christ, by throwing
the seventy weeks far back into the former dis pensation. If these two pillars, the seventy
weeks and the 2300 days, can be wrenched from
their foundations in the temple of truth, as Sam son lifted the pillars of the Philistine temple, the
whole structure falls, and biblical interpreters of
every school are involved in the'ruin.
And what is the reason for all this?  Why
call the vail in Heb. 6:19 the second vail?
Simply to avoid the conclusion that the Lord is
doing any special work either in Heaven or on
223 
THE SANCTUARY.
earth at the present time; for if the sanctuary is
not now being cleansed, the position and work
of our Lord differ in no respect from what they
have been the past 1800 years; and the past Ad vent movement is all a failure.  But if there is
nothing to the past movement, there is certainly
nothing to the present. Thus men labor hard
to give the devil the whole field, and exhibit
themselves as the victims of the thinnest of all
delusions.
We inquire, then, Does the word vail in Heb.
6:19, mean the second vail? We answer, No;
and this we will prove to the satisfaction of every candid mind. There are but two words rendered vail in the New Testament. These are
K,dvp,a and carari'ao/.a.  The first occurs four times
only, in verses 13, 14, 15, and 16 of 2 Cor. 3, referring to the vail over Moses' face. The second
is used six times, once each by Matthew, Mark,
and Luke, all in reference to the vail of the temple which was rent in twain when Christ expired
upon the cross, Matt. 27: 51; Mark 15: 38;
Luke 23: 45; and three times by Paul in the
book of Hebrews: 6:19; 9:3; and 10:20.  Is
there anything peculiar in Paul's use of this
word in Hebrews? Yes; when he means the
second vail he specifies it. Heb. 9: 3: "And
224 
WITHIN THE VAIL.
after the second vail, the tabernacle which is
called the holiest of all." Now if the term, "the
vail," was used to signify invariably the second
vail, why did Paul use the term second? Why
did he not say, here, simply, "And after the
vail"?  Because a second must imply a first,
and he well understood that there was at the
entrance to the tabernacle a hanging, which was
just as much a vail as that which divided between the holy and the most holy; and to carry
out his purpose of instruction in reference to the
sanctuary, which is one of Paul's great objects in
the book of Hebrews, he accurately distinguishes
between the two, and when he means the second,
he says the second.
This word, vail, Karalriracua, is defined in Robinson's Gr. Lex. of New Testament as follows:
"A covering, vail, which hangs down. In Sept.
a vail, curtain, of the tabernacle and temple, of
which there were two, viz., one at the entrance of
the outer sanctuary, HIeb.,.~, Sept., icarairraaua,
Ex. 26:36; 40:5; Jos. B. J. 5. 5. 4; and the
other before the holy of holies, separating it from
the outer sanctuary."
Here is good testimony that the same word is
used to designate both hangings, the one at the
door, and the other in the interior, of the sanct
225 
THE SANCTUARY.
uary.  In the Hebrew, in Ex. 35:12; 39:34;
40: 21; and Num. 4: 5, both the terms that are
used for hanging and vail are joined together to
designate the inner vail before the most holy
place, and it is called the vail of the covering.
The Cyclopedia of Biblical Literature by M'Clintock and Strong, under the term "Hanging,"
says:
"The hanging was a curtain or covering (as
the word radically means, and as it is sometimes
rendered) to close an entrance. It was made of
variegated stuff wrought with needle-work (compare Esth. 1: 6), and (in one instance at least)
was hung on five pillars of acacia wood.  The
term is applied to a series of curtains suspended
before the successive openings of entrance into
the tabernacle and its parts.  Of these, the first
hung before the entrance to the court of the tabernacle (Ex. 27:15; 38:18; Num. 4:26) the
second before the door of the tabernacle (Ex. 26:
36, 37; 39: 38); and the third before the entrance to the most holy place, called, more fully,
vail of the covering.  Ex. 35 12; 39:34; 40:21."
We have now before us sufficient evidence that
the covering of the outer entrance to the tabernacle was a vail, as well as that which hung before the most holy place. The same Greek word,
and the same Hebrew word, are applied to both.
226 
WITHIN THE VAIL.
The point now to be ascertained is, In what
sense does Paul use the term, the vail? All
hangs on the answer to this question, as he is
the one who makes use of the language now under examination. As we have seen, with the
single exception of the three references by the
evangelists to the vail on the day of the crucifixion, Paul is the only New Testament writer
who makes use of the term. And in accordance
with the accuracy with which he is writing, he
finds it necessary to discriminate between the
two. And inasmuch as he once specifies the second vail when he refers to that, we must understand him as referring to the first vail when not
thus specified. To understand otherwise, is to
charge Paul with a degree of looseness in his
writings altogether unpardonable in a man of
his ability and education, and altogether unaccountable in one who wrote, moreover, by the inspiration of God.
We therefore assert that it matters not how
other writers use the term. The evangelists by
the vail may mean the second vail, as they doubtless do; and if other writers had used it in the
same sense a thousand times, it would in nowise
affect the case in hand; for Paul has shown us
plainly how he uses the term, and that is all we
227 
THE SANCTUARY.
have to know, to understand his writings in reference to it. And when he means the second, he
says the second; and when he does not specify,
he means the only remaining one, which is the
first.
Now to show finally and conclusively that
this is so, we quote Heb. 10: 19, 20: "Having
therefore, brethren, boldness to enter into the
holiest [Greek, holies, plural,] by the blood of
Jesus, by a new and living way, which he hath
consecrated for us, through the vail, that is to
say, his flesh." Paul here assures us that Christ
by his flesh, his sacrifice, has consecrated a new
and living way for us through the vail. And
into what does that way through the vail lead?
Into the holy places, plural, both of them, the
holy as well as the most holy. Therefore to go
into the holy place, or first apartment, is to go
through or within the vail, as Paul uses the term.
And this passage is exactly parallel with Heb.
6:19, 20. Christ, our forerunner, is entered
within the vail, to make this living way for us
into the holy places. But Christ does not minister, nor open the way for us, in both of the
places at once. This would outrage all order,
and do violence to the type. He ministers in
the first apartment till the prophetic days ex
228 
WITHIN THE VAIL.
pire, then goes within the second vail, to accomplish the last division of his solemn work, which
is to cleanse the sanctuary, and make once for
all a disposition of the sins of those who have
sought pardon through his blood.
Here are harmony, reason, and Scripture, a divine triumvirate, to oppose which looks to us like
willfully shutting our eyes to the light.
229 
THIE SANCTUARY.
BETWEEN THE CHERUBIM.
ND still another attempt is made to find an
objection to the view we advocate, that
Christ commenced his ministry as priest in the
first apartment of the sanctuary in Heaven when
he ascended up on high. It is framed on this
wise: God is spoken of as dwelling between the
cherubim. These cherubim were on the ends of
the mercy-seat, which was the cover of the ark;
and the ark was always in the most holy place,
or second apartment of the sanctuary. This,
therefore, being God's fixed location, when Christ
ascended up to the right hand of the Father on
high, he of necessity entered where God was, into
the most holy place, and hence did not commence
his ministry in the holy place.
The passages which contain the expression,
Between the cherubims," are the following: Ex.
25:22; Num.7:89; lSam'4:4; 2 Sam. 6:2;
2Kingsl9:15;  Ps. 80:1; 99:1; Isa. 37:16;
Eze. 10: 2, 6, 7. It will be noticed that all are
from Old Testament writers. The first four refer
directly to the ark of the tabernacle. Of the re
230
(94agttr   bu -W# 
BETWEEN TiHE CHIERUBIM.
maining passages, two refer to the one expression
made by Hezekiah in his prayer, and two are
used by David, the three being evidently borrowed from the sanctuary service. The passages
from Ezekiel record what he saw when he had
visions of God.
Before these passages can be made available
for our opponents, it must be shown,
First, That God immovably fixed himself to
that position between the cherubim on the ark,
and did not meet nor commune with his people
from any other place. But this is contrary to
the record; for at times he met with both Moses
and the children of Israel at the door of the tabernacle. Ex. 29: 42, 43; 33: 9, 10. And again,
was God-dwelling between the cherubim of the
ark when the sons of Eli rashly took it out to
battle, and it fell into the hands of the Philistines? It must be shown,
Secondly, That even though God did meet and
commune with his servants from between the
cherubim of the ark here below, so much so that
it is spoken of as his dwelling-place, it must also
be so in Heaven. But this would not inevitably
follow; for in his intercourse with men this might
be the best mode of procedure, but not necessarily so in Heaven. It must be shown,
231 
THE SANCTUARY.
Thirdly, That the cherubim between whom
God dwells on high are the cherubim of the ark.
But this cannot be shown; for it appears from
Ezekiel's vision of God and his throne, in Ezekiel,
chaps. 1 and 10, that the throne of God itself
is a living throne, supported by the most exalted
order of cherubim. And the most appropriate
representation of this fact that could be given
here on earth was to designate the locality between the cherubim over the ark, as his dwellingplace in his ordinary intercourse with the human
race. It must be shown,
Fourthly, That God's throne in Heaven is immovably fixed to one place. But this cannot be
shown; for in Ezekiel's vision above referred to
it is-represented as full of awful life and unapproachable majesty, and moving whithersoever
the Spirit was to go. And as in the earthly tabernacle, so here, it sometimes stood at the door of
the Lord's house. Eze. 10:18, 19. It must be
shown,
Fifthly, That the declaration that Christ ascended to the right hand of the throne of the
Majesty in the Heavens, signifies locality, rather
than position in respect to exaltation and power.
But this cannot be shown; for even when Christ
appears coming in the clouds of heaven, he is
232 
BETWEEN THE CHERUBIM.
said to be sitting on the right hand of power.
Matt. 26: 64.
Thus the argument of our opponents fails them
at every step.
We have seen from Ezekiel's sublime description that God's throne is in itself a throne of life
and motion. The Creator of the universe, the
Upholder and Ruler of all this vast realm, is not
immovably confined to any one locality. And
yet hlie dwells between the cherubim, because his
throne itself is upheld by those wonderful beings.
We now have evidence to show that when Christ
commenced his ministry above, on the throne of
his Father, that throne was in the first apartment
of the heavenly sanctuary.
1. John- says, in the 4th chapter of the Revelation, "After this I looked, and, behold, a door
was opened in Heaven."  He thus introduces us,
not merely into Heaven, but into some apartment
in Heaven. Therein he saw the throne of God,
in all its majesty and glory, and before the throne
he beheld seven lamps of fire, which are, beyond
question, the antitype of the candlestick with its
seven lamps, which had its position in the holy
place, or first apartment of the sanctuary. Christ
is then introduced into the scene, described both
as the lion of the tribe of Judah, and as a lamb as
Sanotuary.           16
233 
THE SANCTUARY.
it had been slain, signifying at once his sacrificial
work as priest, and his position of exaltation and
power with God; and he takes the book sealed
with seven seals, and begins to break the seals
and unroll the book for the benefit of his people.
And the first seal opens with the first, or apostolic, church. Thus the scene opens with the
commencement of Christ's ministry, and at that
time the throne of God was in the first apartment of the sanctuary, where the antitype of the
golden candlestick was seen.
2. This view of the matter is rendered sure by
the testimony of Rev. 11: 19, which declares that
the temple of God where the ark is, the most holy
place, was not opened till the sounding of the
seventh trumpet, near the end of all earthly
kingdoms. The scene of Rev. 4, where John first
beheld the throne of God, was therefore certainly
not in the most holy place.
3. The opening of the investigative Judgment
is brought to view in Dan. 7: 9, 10. And it is
said that at that time "the Ancient of days did
sit." The word here rendered "did sit," signifies
both in Hebrew and in the Greek of the Septuagint, according to Gesenius and Liddell and Seott,
"to sit enthroned," or "as judges to sit in court."
Had not the Ancient of days been seated upon
234 
BETWEEN THE CHERUBIM.
his throne before this? Certainly; but the language clearly indicates that he here took a new
position for a new purpose. Some move is therefore made on the part of the Father when the
Judgment scene opens. He then occupies a position which he did not occupy before.
4. The relation of Christ to this move on the
part of the Father, is indicated in verses 13, 14:
I saw in the night visions, and, behold, one like
the Son of man came with the clouds of heaven,
and came to the Ancient of days, and they
brought him neatr before him. And there was
given him dominion, and glory, and a kingdom,"
etc. This is not Christ's second coming to earth,
for the Ancient of days is not here; but he came
to the Ancient of days in Heaven, and came to
receive dominion and a kingdom, which he will
receive at the conclusion of his work as priest,
but will not receive till then. This therefore
brings to view a scene to transpire near, and at,
the conclusion of Christ's work as priest. We
have seen Christ on the throne with the Father
in the holy place.  But we have seen the Father
changing his position and opening a new scene,
a scene of judgment. To do this, he must first
move to the place where this scene is to transpire. Then Christ, as the second essential actor
235 
THE SANCTUARY.
in the scene, is escorted by a multitude of heavenly beings, surrounding him like clouds of glory,
into the presence of the Ancient of days in his
new position, according to Dan. 7:13. On the
supposition of a change of ministration from the
holy to the most holy place of the heavenly
sanctuary near the close of Christ's work therein,
all these statements and movements have their
appropriate place and explanation; but on no
other ground can they be harmonized or explained.
Thus it becomes more and more apparent that
the view that Christ entered the most holy place
when he ascended, is at every step at war with
both reason and Scripture; while every objection
to the view that he commenced his ministry in
the first apartment vanishes at the slightest
touch; for God can dwell between the cherubim,
and Christ be at his right hand, and both be,
nevertheless, in the holy place.
236 
PRIESTHOOD OF CHRIST.
sl  arttr
THE PRIESTHOOD OF CHRIST.
E  rest with all confidence upon the great
fact now fully proved in the course of this
investigation, that there is in Heaven a real,
literal sanctuary, the antitype of the earthly
building, called the temple, the temple of God,
and the temple of Heaven; and that Christ,
when he ascended up on high, opened his grand
work of priestly ministry in the first apartment
of that heavenly tabernacle, in accordance with
the work of the earthly priests, who, ministering
unto  the  example  and  shadow of  heavenly
things, began their round of service in the first
apartment of the earthly building.
And this fact established, is a nail in a sure
place. Other conclusions, of overwhelming importance to the church and the world, follow
inevitably and in quick succession, as we shall
presently see.
We pause a moment, before passing, to notice
one more query, the only remaining one now
coming to mind as pertaining to this subject
previous to the opening of Christ's ministry in
Heaven.
237 
THE SANCTUARY.
The work in the typical sanctuary virtually
came to an end when the real sacrifice was offered upon the cross, and the vail of the temple
was rent in twain from top to bottom. It was
of no account for the sinner to present, any
longer, his victims there. But Christ did not
ascend for forty-three days after this, and of
course could not commence his ministry before
his ascension. And the question is asked, What
was the condition of the world during that time?
With no service of any virtue here upon the
earth, and the work in the heavenly sanctuary
not yet commenced, is there not a perplexing
break of at least forty-three days and probably
of three years and a half to the end of the seventy-weeks, during which the sinner was  left
without a mediator?
In answering this, we might go back to the
time before the earthly tabernacle was erected,
and before a regular order of priesthood was
instituted, even to those offerings in reference to
which Adam and Eve were instructed, when sin
had forced them to turn their backs on holy
Eden in the world's earliest infancy. No priests
were then ordained; the sinner presented his
offering in his own behalf. There were no holy
places laid open, and no priestly work was estab
238 
PRIESTHOOD OF CHRIST.
lished in Heaven. Yet the offerings there made,
if offered in a proper manner, were as efficacious
as any offered at any time previous to Christ.
The great offering was not made, but these all
looked forward in faith to it; and faith in the
Redeemer to come gave them all their virtue.
It may be said that during these antecedent
ages, though there was no ministry in Heaven,
men had effectual sacrifices which they could
offer, which they could not do after the vail of
the temple was rent and its services ceased.
Very true; but that very moment they had a
sacrifice provided for them, the merits of which
they could  present to God  in  their  behalf.
There was really no break in the work. The
two systems, typical and antitypical, touched
each other upon the cross. There the shadow,
all the way from Eden down, met the sub stance, and there was no blank between the two.
As men by their sacrifices could manifest their
faith in a Redeemer to come, though there was
no ministration going on in Heaven, and as
those offerings were efficacious up to the cross,
so from that very moment men could manifest
their faith in a sacrifice which had been offered,
though the actual commencement of Christ's
work as priest might still for some years be de layed.
239 
THE SANCTUARY.
The way thus being all cleared up to this im portant division of the subject, let us consider
a moment the nature of that priesthood upon
which Christ now entered. The work in the
earthly tabernacle was performed by mortal
men, subject to disease and death, and was
hence cumbered with such imperfections as were
inseparable from the defective instruments by
which it was performed. The priesthood of
Christ is a superior priesthood, in which the imperfections of the earthly system find no analogy.  This may be stated in a few particulars:   1. Christ is a priest after the order of Melchisedec, and not after the order of Aaron.
Heb. 5:6.
2. Perfection was not of the Levitical priesthood; for if it had been, says Paul, what further
need was there that another priest should arise
after the order of Melchisedec, and not after the
order of Aaron?  Heb. 7: 11.
3. Those priests were many, because they
were not suffered to continue by reason of
death; but this man continueth ever, and hath
an unchangeable priesthood. Verses 23, 24.
4. It was necessary for the priests of the
house of Levi to offer up sacrifices daily, embracing all the various offerings that were made
by those who had transgressed. But all this
240 
PRIESTHOOD OF CHRIST.
Christ did by one act when he offered up himself. Heb. 9: 25, 26, 28; 10: 10, 12, 14.
5. The round of service in the earthly tabernacle was many times repeated; but the ministry of Christ is accomplished once for all.  Heb.
9: 11, 12, 24, 25; chapter 10.
6. All the blood which was offered in the
former dispensation, was offered for past transgressions only, and made no provision for the
future; while the merits of that blood which
was shed on Calvary applied not to the past
alone, but to the future also. Heb. 9:14, 15.
7. As the blood of Christ is the only blood
ministered in connection with the heavenly
sanctuary (whether by actual presentation or by
virtue of its merits is immaterial), the same blood
must be ministered in both apartments.
8. As long as Christ fills the office of priest,
so long he is mediator between God and man.
The chief difference, then, between the priestly work of Christ and that of the Levitical
order, results from these facts: that Christ has
but one offering to make for his entire ministry
that he ever lives, and hence need not repeat his
work, but perform it once for all; that his offering pertains to the future as well as to the past;
and that it does make perfect, or really and
absolutely take away the sins of, those who
241 
THE SANCTUARY.
avail themselves of its merits. There is nothing
in the fact that Christ is a priest after the order
of Melchisedec and not after the order of Aaron,
to show that he does not perform a work exactly
like that performed by Aaron, as near as the
perfect things of Heaven may resemble the imperfect things of earth. And Paul assures us
that he does perform just such a work; for he
says that the Aaronic priesthood in their work
were simply acting out the shadow of the work
performed by Christ in Heaven.
The conclusion becomes evident, therefore,
that as the sins of the people were borne into
the earthly sanctuary in type through the blood
of beasts, they are now borne into the heavenly
sanctuary in reality through the blood of Christ.
A comparison of Leviticus and Hebrews will
make this plain.
The blood of all the offerings, it appears, was
not borne into the sanctuary by the priest, and
sprinkled before the vail. It was the blood of
some of the offerings called sin-offerings which
was thus treated. Of these offerings, Wm.
Smith, in his Dictionary of the Bible, says:  "The sin-offering represented that covenant as
broken by man, and as knit together again by
God's appointment, through  the'shedding  of
blood.' Its characteristic ceremony was the
242 
PRIESTHOOD OF CHRIST.
sprinkling of the blood before the vail of the
sanctuary, the putting of some of it on the horns
of the altar of incense, and the pouring out of all
the rest at the foot of the altar of burnt-offering.
The flesh was in no case touched by the offerer;
either it was consumed by fire without the camp,
or it was eaten by the priest alone in the holy
place, and everything that touched it was holy.
This latter point marked the distinction from
the peace-offering, and showed that the sacrificer
had been rendered unworthy of communion with
God.  The shedding of the blood, the symbol of
life, signified that the death of the offender was
deserved for sin, but the death of the victim was
accepted for his death by the ordinance of God's
mercy...-. Accordingly we find (see quotation
from the Mishna in Outr. De Sacr. i. c. xv., ~ 10)
that, in all cases, it was the custom for the offerer
to lay his hand on the head of the sin-offering,
to confess generally or specially his sins, and to
say,'Let this be my expiation.' Beyond all
doubt, the sin-offering distinctly witnessed that
sin existed in man, that'the wages of that sin
was death,' and that God had provided an atonement by the vicarious suffering of an appointed
victim."
Provision was made for all to present this kind
of offering, the blood of which was borne into
I
243 
THE SANCTUARY.
the sanctuary, and sprinkled before the vail.
First, for the priest. Lev. 4:3-12. Secondly,
for the whole congregation, collectively. Verses
13-21. Thirdly, for the ruler. Verses 22-26.
And, fourthly, for any one of the common people.
Verses 27-35.
In Lev. 6: 30, we read: "And no sin-offering,
whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal
in the holy place, shall be eaten. It shall be
burnt in the fire." Now, it appears from Paul's
testimony to the Hebrews, that of all the offerings, those sin-offerings, the blood of which was
carried into the  sanctuary, and their  bodies
burned without the camp, especially prefigured
the offering of our Lord. He says, Heb. 13: 11,
12: "For the bodies of those beasts, whose blood
is brought into the sanctuary by the high priest
for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the
gate."  Of these offerings Christ was especially
the antitype. And as by these the sins of the
people were anciently transferred to the sanctuary (for Paul says their blood was borne in there
for sin), so through the blood of Christ, which
is ministered wholly in the sanctuary above, our
sins are transferred to that heavenly temple.
244 
CLEANSING OF THE HEAVENLY.
64arttr   Ewtetg-jor.
CLEANSING OF THE HEAVENLY SANCTUARY.
A PORTION of the evidence was presented
in the preceding chapter to show that our
sins are transferred to the heavenly sanctuary
through the blood of Christ. This is still further confirmed by 1 Pet. 2: 24: "Who  [Christ]
his own self bare our sins in his own body on
the tree." On the cross, Christ bore our sins as
a sacrifice. In this sense he bears them at no
other time or place. Here he was set forth as
"the Lamb of God that taketh [margin, beareth]
away the sin of the world."  John 1:29.  Here
he was offered as the "propitiation for the sins
of the whole world." But how much is implied
in these expression, that he bare our sins on the
tree, and that he is the Lamb that taketh away
the sin of the world?  Simply that here a sacrifice was provided, the merit of which was sufficient to avail with God to cancel the guilt of the
entire world; that here an offering was given,
upon which all who would, might lay their sins.
But if none had come or should come to Christ,
his offering would have been in vain. Whether
245 
246             THE SANCTUARY.
or not his sacrifice shall be of benefit in any individual case, depends on the action of that individual.
Having  provided the sacrifice, Christ commences his work as priest in the sanctuary
above, and the invitation is sent out to all the
world, Come unto me for pardon and everlasting
life. The way of our coming is described in
Acts 20: 21: "Repentance toward God, and faith
toward our Lord Jesus Christ." We confess our
sins to God through Christ as our sacrifice. As
the penitent in the former dispensation laid his
sins upon his victim, by confessing over him his
transgressions, so we lay our sins upon Christ
by confessing them to God through him. Thus
the confession and offering of the sinner of old
finds its antitype in our confession of sin to God
through Christ. By the Mosaic offering, the sin
was borne into the earthly sanctuary; by faith
in Christ as our offering, and by our confessions
through him, we transfer our sins to the sanctuary in Heaven, where he ministers for us.  Thus
the Lord carries forward the great work which
he commenced when he bore the sins of the
world at his death, by pleading the cause of penitent sinners through his blood shed in their behalf. And thus there is in this dispensation, as 
CLEANSING OF THE HEAVENLY.          247
in the former, a transfer of sins; there in figure,
here in fact. There is nothing strange or fanciful in this. Every one can easily understand it.
Such was the service of the type, which was a
shadow of the heavenly things; and such, therefore, is the heavenly ministration itself.
As, in the case of sins transferred to the
earthly tabernacle, the question arose, What became of those sins? we have here the same
question to answer respecting the sins transferred through Christ to the heavenly sanctuary:
What is to become of these sins? Do they remain there forever? No; they will be removed,
just as they were in the type; for the heavenly
sanctuary is to be cleansed even as was the
earthly.  -
That sins are transferred to the sanctuary, is
evident from the fact that there exists a necessity for its cleansing; and there can be nothing
there but the presence of sin to render such a
work necessary. We look to the type. A work
of cleansing was performed every year in the
most solemn manner by divinie appointment.
Why was this? What was there to render the
cleansing of that sanctuary necessary.? Into the
most holy no man entered but the high priest,
and he but once a year. In a place so sacredly 
THE SANCTUARY.
guarded, could there have been anything physically impure? By no means. And yet that
sanctuary, the most holy as well as the holy,
had to be cleansed. Again we ask the reader,
and especially the objector, to ponder well the
question, Why? But one answer can be returned. The sins of the people were represented
there; and from their presence it must be freed.
And this work of cleansing, as we have seen,
was not a purification from material uncleanness,
but simply a ceremony by which imputed sins
were removed and borne away forever.
So in the antitype. There is nothing literally
impure or unclean in the heavenly sanctuary.
But the sins of all those who have sought pardon through the merits of Jesus have been transferred there; and these must be removed.  This
is its cleansing. No other is brought to view.
In reference to no other act or ceremony is the
expression, "cleansing of the sanctuary," ever
used. No mind can fail to understand this, and
none need to revolt at the idea.
We have already referred' to Paul's testimony
in Heb. 9: 22-24, which forever  settles this
point. We scarcely need repeat that the burden
of Paul's argument is remission, which is the removal of sin. He shows in these verses that the
248 
CLEANSING OF THE HEAVENLY.
earthly sanctuary had to be cleansed because sin
was to be remitted, and that it must therefore
be accomplished with blood. He then explicitly
states that it was necessary for the same reason
that the heavenly sanctuary should undergo a
cleansing of the same nature, and by the same
means, only that now the sacrifice was infinitely
better, being the blood of Christ, instead of the
blood of beasts. On this point we need not
longer dwell. No statement is needed to add to
such a plain declaration by the apostle, no additional light is called for to help the rays of the
noon-day sun.
It would seem that no one can now fail to
understand the nature of the cleansing of the
sanctuary; It is accomplished by blood, not by
fire.  It is a part of Christ's work as priest, not
as king. It is the ministration performed in the
most holy place to complete the round of service,
and end the work.
This, then, is what was to take place at the
end of the 2300 days, when the sanctuary was to
be cleansed. But some still cling to the idea
that the sanctuary of which this is said, the
sanctuary of Dan. 8:14, must be the very
sanctuary that Daniel had in view, in the land
of Palestine, not a sanctuary in Heaven.   In
Sauctuary.           17
249 
THE SANCTUARY.
reply we point the objector to the fact that
there is no sanctuary now in Palestine. There
was none there when the 2300 days ended, in
1844. And how can a sanctuary be cleansed
that does not exist? They must first show a
sanctuary there, before they can talk of its
cleansing.
Still they ask, If a man should promise to
cleanse a meeting-house in Battle Creek which
had become defiled, and then should go and
cleanse one in Detroit, would that be fulfilling
the promise?  Such a question betrays at once
their utter misapprehension of the question. In
the first place, the cleansing of the sanctuary is
not made necessary by its being trodden under
foot; It has reference to another feature of the
question entirely. In the answer to the question, enough was given for us to know; namely,
the time when the closing scene in its work
should commence, which after a brief but indefinite space of time would bring us to the end.
Secondly, the sanctuary in Palestine, and the
sanctuary in Heaven, are not like two meetinghouses, one in Battle Creek and the other in Detroit, having no connection with each other.
These are counterparts of each other.   They
stand as type and antitype. When one had ful
250 
CLEANSING OF THE HEAVENLY.
filled its design, it gave place to the other, which
thenceforward became the sanctuary. The first
was given to lead us to the second, and instruct
us in reference thereto. Therefore whatever is
said in reference to the sanctuary which applies
to the former dispensation, has reference to the
sanctuary of that dispensation; and whatever
applies to this dispensation, has reference to
that which is the sanctuary of this dispensation,
namnely, the sanctuary in Heaven.   But as we
have shown, the 2300 days reach far down into
this dispensation; and consequently the sanctuary to be cleansed at the end of those days is
the sanctuary of this dispensation, the tabernacle on high.
This is illustrated by what is said of the host.
The  host was to be trodden under foot the
whole length of time covered by the vision.
Who  were the host, the people of God, when
Daniel wrote? The Jews. But the vision
reaches over into this dispensation, and who are
the host, the people of God, now?  The Jews?
No; but Christians who are called in by the
gospel. When the dispensation changed, the
Jews were no longer recognized as the host, but
Christians are now such, and to them Dan. 8:13
now applies. So, likewise, when the new cove
251 
THE SANCTUARY.
nant was introduced, the sanctuary of the vanished dispensation was no longer recognized as the
sanctuary of the Bible, but the true sanctuary in
Heaven, which then took its place. And to this,
Dan. 8:14 now applies.
To return to the illustration of our opponents:
If it was arranged that a meeting-house in Battle Creek should be the meeting-house of a certain society for ten years, and then it should be
destroyed, and give place to a meeting-house
in Detroit which should thenceforward for ten
years be the meeting-house of that society, and
at the end of twenty years the meeting-house of
that society should be cleansed, to which would
it apply? To the meeting-house in Battle Creek,
which had been destroyed? or to the meetinghouse in Detroit, which was the meeting-house
of the society at that time? To the one in Detroit, of course. This would be an illustration
adapted to the subject of the sanctuary; for this
is just what the Bible asserts in relation to it.
It said that while the former dispensation lasted,
the earthly sanctuary should be the sanctuary
connected with God's worship; that then that
sanctuary should be destroyed and give place to
the true tabernacle and sanctuary in Heaven,
which the Lord pitched, and not man, which
252 
CLEANSING OF THE HEAVENLY.
should thenceforward be the sanctuary of God's
worship and of this dispensation; and finally,
that at the end of 2300 days, 1813 years and six
months down in this dispensation, the sanctuary
should be cleansed. What sanctuary? The
earthly one, which had served its purpose, been
destroyed, vanished away with the system to
which it belonged, and had given place to the
new? No; but the sanctuary of this dispensation, of course. It is only when thus stated
that this is a fair illustration of the subject.
But thus stated it is taken out of the hands of
the objector; for it sets forth just the points
which we maintain.  The sanctuary in Heaven
is therefore the one to be cleansed at the end of
the 2300 days.
Striking about for some other pretext to object to our conclusion, our opponents next assert that the language, "then shall the sanctuary
be cleansed," means that the cleansing should
be finished at the end of the 2300 days, whereas
we assert that then it just begins.  The answer
to this is not long nor difficult: The cleansing
of the sanctuary, as we have seen, occupies a
space of time; and in speaking of such events,
the Bible brings us to the beginning of the work,
not to its close. It does not say, Then shall the
253 
THE SANCTUARY.
sanctuary have been cleansed, but, Then shall it
be cleansed. When the Scriptures speak of accomplished events, they so express it; as of the
two witnesses, Rev. 11: 7: "When they shall
have finished their testimony," or of Christ, 1
Cor. 15: 24: "When he shall have delivered up
the kingdom." But when they say, "Then shall
be great tribulation," Matt. 24: 21, it means that
it shall then begin, and continue; and when they
say, "Then shall that Wicked be revealed," 2
Thess. 2: 8, it means then shall begin the period during which he will stand revealed before
the world.  So, "then shall the sanctuary be
cleansed," simply refers to the time when the
work shall commence.
Therefore are we held inevitably to the conclusion that at the end of the 2300 days, in the
autumn of 1844, the ministration of the sanctuary above was changed from the holy to the
most holy place. Then the temple of God was
opened in Hleaven, and there was seen in his
temple the ark of his testament.  Rev. 11:19.
There the Ancient of days then placed histhrone,
and "did sit," as the prophet Daniel saw.  Dan.
7:9. Then, escorted by the retinue of holy
angels, Christ, our priest and mediator, moved
into the inner temple to receive from his Father
254 
CLEANSING OF THE HEAVENLY.
the result of his long work of mediation for man.
Dan. 7: 13, 14. Then opened the solemn Judgment scene of verses 9 and 10 of Dan. 7. Then
the seventh angel sounded, and the work of finishing the mystery of God began.  Rev. 10:7.
These are the sublime events involved in the
cleansing of the sanctuary which then commenced. In the scene now presented before us,
we behold the climax of the grandeur, glory, and
solemnity that center in this great subject.
255 
THE SANCTUARY.
A WORK OF JUDGMENT.
N examination of the work called the cleans   ing of the sanctuary leads us into a series of
subjects of the most important and timely character, subjects which explain some statements of
the Scriptures which are otherwise obscure, harmonize lines of prophecy otherwise disconnected, and answer some otherwise unanswerable
queries which arise concerning events connected
with that crowning of all events, the second
coming of our Lord Jesus Christ.
For instance, when Christ comes, a change
passes instantaneously upon the people of God,
and all others are passed by. The righteous
who are in their graves are raised in power,
glory, and immortality, and the rest of the dead
are left in their graves for a thousand years, and
the righteous who are living are changed from
mortality to immortality, while the rest of the
living are given over to perish under the judgments of the Almighty. And this change for
God's people is wrought instantaneously at the
last trump. But before this change can be
256
f,tapttr  et-t. 
A WORK OF JUDGMENT.             257
wrought, it must be decided who are the people
of God, and who are the incorrigibly wicked.
This matter must be determined before the Lord
comes; for there is no time then for investigation
and decision of character. But this work of decision is a work of judgment; and such a work of
judgment must transpire before the Lord comes.
We know of no system of belief which has a
place for this preliminary work of judgment,
except that held by S. D. Adventists. It has
been a source of perplexity to many, and to meet
it, they have been obliged to resort to such unscriptural conclusions as these: 1. That all the
race, good and bad, are raised indiscriminately
together; whereas the Bible plainly declares
that there are a thousand years between the resurrection of the righteous and that of the wicked.
Rev. 20: 5. 2. That when the righteous are
raised, they are raised mortal, judged, and then
changed; whereas the Bible assigns no place for
any such work of investigative judgment after
Christ appears, and, moreover, explicitly declares
that the righteous are raised in power, in glory,
with spiritual bodies, and in incorruption. 1
Cor. 15: 42-44. Thus every attempt made by
any other system to explain how it is that immortality can be conferred upon the righteous 
THE SANCTUARY.
when Christ comes, without this preliminary
work of judgment, for which we find an appropriate place in the work of the sanctuary, runs
directly against thee Scriptures at every step.
And no system which  contradicts such plain
statements of the Bible can be worthy of the
least credit.
The subject of the sanctuary, correctly understood, removes all these difficulties. The cleansing of the sanctuary provides the very place for
this preliminary work of judgment, and brings
to view a work of just exactly this nature.
The cleansing of the sanctuary is a work of
judgment. A few considerations will make this
proposition plain. The priesthood of Christ continues up to the time when he takes his own
throne as king. He passes directly from the
first position to the second; and when he takes
his position as king, his work as priest is done.
Now, his work as priest being for the purpose
of gathering out from the human family a people for his name and kingdom, his priestly office
cannot close till this result' is declared. When
his work is finished, it will have been decided
who have availed themselves of his mediation,
and have thus become his people. It is the putting away of sin that determines this; but this
258 
A WORK OF JUDGMENT.
is the very work that Christ performs in the
most holy in the conclusion of his ministry. He
here puts away the sins of his people; and this
is the cleansing of the sanctuary.
This involves an examination of the books;
for the rule that God has laid down in this matter is that all judgment shall be rendered according to each man's works as they stand upon
the record.  "And the dead," says John, "were
judged out of those things which were written
in the books, according to their works." Rev.
20: 12. From the reference in this and numerous
other passages, to the books, the book of life, the
names or the things written therein, and  the
blotting out to take place, but one conclusion
can be drawn; and that is that a faithful record
is kept of each one's actions, the thoughts, words,
and deeds that make up the texture of his character, and the course of his life. If the person
repents, all these recorded sins are to be blotted
out of this book.  So Peter declared, "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." Acts
3:19.  Of the same class Christ speaks in Rev.
3: 5: "He that overcomneth, the same shall be
clothed in white raiment; and I will not blot
~.
.-..::::
259 
THE SANCTUARY.
out his name out of the book of life, but I will
confess his name before my Father, and before
his angels."  Again he says, " Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in Heaven.
But whosoever shall deny me before men, him
will I also deny before my Father which is in
Heaven." Matt. 10: 32, 33; Luke 12:8, 9. And
this is when Christ is about to be sent the second time to earth, Acts 3: 20, and when he is
prepared to come as a thief on all them that do
not watch. Rev. 3: 3.
The two divisions of this great proposition are
thus established: If we secure the pardon of our
sins, the time comes, just before the end, when
these-sins are blotted out of the books, and our
names are retained in the Lamb's book of life,
and the Saviour confesses our names to the Father as those who have accepted of salvation
through him. Our cases are then decided, and
we are sealed for everlasting life. If, on the
other hand, we do not repent, our sins are not
blotted out of the record where they stand, but
our names are blotted out of the book of life, and
Christ denies our names before his Father, as
those who have slighted his mercy, and are not
entitled to everlasting life through him.
'.lis the cleansing of the sanctuary involves
260 
A WORK OF JUDGMENT.
the examination of the records of all the deeds
of our lives. It is an investigative Judgment.
Every individual of every generation from the
beginning of the world thus passes in review before the great tribunal above. So Daniel, describing the opening of this scene, calls it a
work of judgment, and expressly notices the
fact that the books were opened. Dan. 7: 9, 10.
This work has been going forward in the
sanctuary above, since the end of the prophetic
period in 1844. Beginning, according to the
natural order, with the earliest generation, the
work of examination passes on down through
all the records of time, and closes with the living. Then the sealing message, Rev. 7, will
have performed its work, and  all antecedent
questions being determined, all cases decided, everything will be ready for the coming of the Lord.
For nearly thirty-three years already this solemn work has been in progress. How much longer can it continue? Nearly thirty-three years
of this decisive work of investigative Judgment
already past, and yet how few of all the masses
of the earth dream of their position! O church
of Christ, lift up the voice like a trumpet, sound
an alarm which shall cause all the inhabitants
of the land to hear and tremble; for the great
day of the Lord is near, and hasteth greatly.
261 
THE SANCTUARY.
THE OPENING OF THE TEMPLE.
NID the temple of God was opened in HeavA    th
en, and there was seen in his temple the
ark of his testament."  Rev. 11 19.
We have seen that the temple in Heaven is
the sanctuary, the true tabernacle, which the
Lord pitched, and not man. The opening of
this temple, brought to view in this passage, is
that which reveals the ark of God. The ark
had its position invariably in the second apartment of the sanctuary. This, then, is the opening of the most holy place of the heavenly
sanctuary. And when does this take place?
At the sounding of the seventh trumpet.  Rev.
11:15. The events mentioned to take place
under this trumpet are, 1. The anger of the nations, verse 18, commencing especially when so
many European thrones toppled to the dust in
1848, and continuing to the present time. 2.
"And thy wrath is come," referring to the seven
last plagues in the near future. 3. The kingdoms of this world become the kingdom of our
Lord and of his Christ. Verse 15. This will be
262
l t,artltr WsRlvt 
OPENING OF THE TEMPLE.
fulfilled when Christ takes the throne of his
kingdom. 4. "And the time of the dead, that
they should be judged, and that thou shouldest
give reward unto thy servants the prophets, and
to the saints, and them that fear thy name, small
and great; and shouldest destroy them which
destroy the earth." Verse 18. This must reach
over to the final destruction of the wicked at the
end of the one thousand years. 5. "And the
temple of God was opened in Heaven."   We
know, from the argument on the sanctuary and
the 2300 days, that this took place in 1844.
And, conversely, as it does not take place till
the sounding of the seventh trumpet, the last of
that series, we know it must take place somewhere near the end, and could not have taken
place at the opening of this dispensation, as
some vainly imagine. This is the earliest event
mentioned that takes place under the sounding
of the seventh trumpet, and hence the inference
is necessary that the seventh trumpet commnenced to sound at that point. The 2300 days
ended, the seventh trumpet began to sound, the
temple of God was opened in Heaven, and the
work of the cleansing of the sanctuary was entered upon.
And what results from  the opening of this
263 
THE SANCTUARY.
temple?  "There was seen," says John, "in his
temple the ark of his testament." He does not
say simply, I saw it, but it "was seen." John,
standing here as the representative of the church,
clearly teaches that the church would then by
faith behold the ark in the tabernacle above.
The sight of the ark suggests one thing, and one
only, and that is the law of God contained in
the ark. The ark was called the ark of the
testament because it contained the tables of the
testimony which God gave to Moses, the ten
commandments. It owed its name to the fact
that the tables of the law were therein. Had it
not contained the tables it never would have
been called the ark of the testament; and whenever- and wherever it is called the ark of the
testament it is proof that the law of God is
there.
With these remarks, we ask the reader to
mark well the fact that the ark as seen in
Heaven by John, down under the sounding of
the seventh trumpet, is still called "the ark of
his testament." What does this prove? It
proves that that ark in Heaven contains the
law. What law? The same law that gave it
that name in the days of Moses; namely, the
tables of the testimony, the ten commandments.
264 
OPENING OF THE TEMPLE.
And how may we suppose that those commandments read in the ark in Heaven? Just the
same, of course, as they read in the ark on
earth. Of this there can be no question. This
forever precludes the idea of any change in the
law. Talk about changing or abolishing the
law? Not until we can change or abolish those
tables in Heaven. Oh! what a vain and futile
work are they engaged in, who are laboring to
show that the law of God as a whole, or even
the fourth commandment alone, has been in the
least respect altered, much less done away.
The conclusion is therefore not only plain and
scriptural, but beautiful as well, that as the ark
in Heaven is the great original, after which the
ark on earth was formed, so the law in the ark
above is the great original, of which the law
given on earth was but a transcript or copy.
This great truth has been well embalmed by the
poet, in the following language: —
"For God well knew perdition's son
Would ne'er his precepts love;
He gave a duplicate alone,
He kept his own above."
Having now found a sanctuary, an ark, and a
law in Heaven, where Christ is ministering, another thought is at once suggested, in relation
Sanotuary.          18
265 
THE SANCTUARY.
to the object to which the earthly and heavenly
ministrations have reference. We have seen the
relation which these two ministrations sustain
to each other, namely, that of type and antitype.   The first was a figure, the second the
reality; the first a shadow, the second the substance. But everything pertaining to that dispensation was not a figure and a shadow. There
was something there real; and that was sin.
Men  were  actual transgressors.   But  sin, or
transgression, is a violation  of law.   Hence
there was a real law there which they were
guilty of breaking; and that was the law contained in the ark, the ten commandments. All
that was typical was the ministration connected
with that law. There was real law, and actual
sin; and the ministration, the service of the
priesthood, was for the purpose of taking away
that sin. But this could be done only in figure;
for the blood of beasts, the only blood they had
to offer, Paul says, could not in reality take
away sin. But this typical ministration looked
forward to one to come, to be performed by our
Lord, which should in reality take away sin.
The offerings of that time were types of the
offering of our Lord. Those offerings had reference to the law contained in the ark.  The
266 
OPENING OF THE TEMPLE.
offering of our Lord must, therefore, have reference to the law contained in the ark; for what
they were in figure, this must be in fact. The
idea could not for a moment be conceived that
those offerings should have reference to one
law, and yet be types of an offering which
would have reference to another or a different
law. This could not be possible. In this case
the one would not and could not be a type of
the other. The established relation of type and
antitype existing between these offerings shows
that they must have reference to identically one
and the same law. Therefore, the law in the
ark in Heaven, before which Christ ministers,
must be, word for word, letter for letter, jot for
jot, tittle for tittle, the same as the law that was
deposited in the typical ark here upon the earth.
Such is the bearing which the subject of the
sanctuary has upon the law of ten commandments. It is an absolute demonstration of their
perpetuity and entire immutability. And this
is perhaps the reason why those who have set
their hearts against the law shut their eyes to
the plain light on the subject of the sanctuary.
They cannot receive the one without adopting
the other.
The temple has been opened in Heaven, and
267 
THE SANCTUARY.
John says there was seen there the ark of the
testament, seen of course, through faith, by the
church on earth. What further evidence can we
show that this has been fulfilled? We answer,
The great movement in behalf of the law now
going forward in the land through the efforts of
the S. D. Adventists. They have received the
light on the subject of the sanctuary. They see
the temple opened in Heaven. They behold
there the ark, and our Lord making his last
offering on the mercy-seat, the cover of the ark,
in the most holy of the sanctuary on high.
They see that the requirements of the law in
that ark are neither relaxed nor altered. And
they are going forth to vindicate its claims, and
lead men to the reform necessary in its observance. This movement has come up in the right
time and manner to fulfill the prophecy and
confirm the application we make of this important subject.
The temple is opened, and no man can shut it.
The ark is seen, and no man can obscure it.
The corresponding movement on the earth is in
progress, and no man can stop it. Reader, fall
into line, and go with us to the kingdom.
268 
MYSTERY OF GOD.
gagttr 
FINISHING OF THE MYSTERY OF GOD.
T was shown in the preceding chapter that at
the time when the 2300 days ended, and the
cleansing of the sanctuary commenced, then the
temple of God, that apartment where the ark is,
was opened; and that that took place under,
and marked the commencement of, the sounding
of the seventh trumpet. When the seventh
trumpet, the last of the series of trumpets which
covers the gospel dispensation, sounds, the temple
of God is opened in Heaven, and the cleansing
of the sanctuary commences.
There is another remarkable prediction concerning what takes place at the sounding of the
seventh trumpet, which now invites our attention. It was said to John, Rev. 10: 7: "But in
the days of the voice of the seventh angel, when
he shall begin to sound, the mystery of God
should be finished, as he hath declared to his servants the prophets." What is meant by the mystery of God, and its finishing? In a number of
passages Paul speaks very definitely concerning
the mystery of God.  In Eph. 3: 3-6, he says:
269 
270             TEE SANCTUARY.
"How that by revelation he made known unto
me the mystery (as I wrote afore in few words,
whereby, when ye read, ye may understand my
knowledge in the mystery of Christ), which in
other ages was not made known unto the sons
of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same
body, and partakers of his promise in Christ by
the gospel."
Here Paul states explicitly that the mystery
was made known to him by revelation. In his
epistle to the Galatians he tells us what was
made known to him by revelation. Gal. 1:11,
12: "But I certify you, brethren, that the gospel
which was preached of me  is not after man;
for I neither received it of man, neithe(r was I
taught it, but by the revelation of Jesus Christ."
This is what he had written "afore," or a little
before, "in few words."  The epistle to the Galatians was written six years before the letter to
the Ephesians. And what in Ephesians he calls
the mystery made known to him by revelation,
in Galatians he calls plainly the gospel as
preached to the Gentiles.
Again he says, Eph. 1: 9, 10:  "Having made
known unto us the rmy,stery of his will, accord, 
MYSTERY OF GOD.
ing to his good pleasure which' he hath purposed
in himself; that in the dispensation of the fullness of times he mightl,gather,together in one
all things in Christ, both which are in Heaven,
and which are on earth, even in him." Again,
in Col. 1: 25-27, we have this declaration:
"Whereof I am made a minister, according to
the dispensation of God which is given to me
for you, to fulfill the word of God; even the
mystery which hath been hid fiom ages and
from generations, but now is made maniifest to
his saints; to whom God would make known
what is the riches of the glory of this mystery
among the Gentiles; which is Christ in you, the
hope of glory." Eph. 3: 9: "And to make all
men see what is the fellowship of the mystery
which fromul the beginning of the world hath
been hid in God, who created all things by Jesus
Christ."  Rom  16: 25, 26: "Now to him that is
of power to stablish you according to my gospel,
and the preaching of Jesus Christ, according to
the revelation of the mystery which was kept
secret "since the world began, but now is made
manifest, and by the scriptures of the prophets,
according to the commandment of the everlastirg God, made known to all nations for the obedience of faith."
271 
THE SANCTUARY.
All these texts speak to the same point, and
testify unmistakably to the fact that the mystery of God, the mystery of Christ, etc., is no
more nor less than the gospel of Jesus Christ,
through which the Gentiles are brought in to be
members of the commonwealth of Israel and
partakers with the household of faith. This
being the mystery, its finishing would be the
close of the proclamation of the gospel, the completion of the work which it was designed to accomplish. This of necessity closes the period of
man's probation, and finishes the plan of salvation.
But this, as we have seen, is the very result
involved in the cleansing of the sanctuary.
That concludes Christ's work as priest, finishes
his mediation, decides the cases of all mankind,
and concludes the work of the gospel.
The reader will now perceive another beautiful link in the faultless chain of harmony which
the Bible presents to us on this subject.  When
the seventh angel sounds, then commences the
work called the finishing of the mystery of God.
But it will occupy some years; for it is "in the
days," years, "of the seventh angel when he
shall begin to sound" that this mystery is to be
finished. This work will occupy the first years
272 
MYSTERY OF GOD.
of the sounding of this trumpet. But this
trumpet commenced to sound at the end of the
2300 days, in 1844, when the temple of God was
opened in Heaven.  We  are now, therefore, in
the period of the finishing of the mystery of
God; and this finishing work we find to be the
same as the cleansing of the sanctuary there introduced, and the ministration in that apartment of the heavenly temple then opened.
Could facts more completely harmonize than
these?
"The mystery of God shall be finished," proclaimed the angel, "as he hath declared to his
servants the prophets." Where had he declared
this? This is but a part of the declaration of
the angel, which includes the preceding verses;
and in these we find him uttering a solemn oath
that "time shall be no longer." Rev. 10: 6.
This cannot mean literal time; for the angel
immediately speaks of the days of the seventh
angel to succeed. It cannot mean probationary
time; for John, as a representative of the church,
is commissioned to proclaim another message to
the people after that. But one other kind of
time remains, and that is prophetic time; and to
this, therefore, the passage must refer. But the
period of 2300 days is the longest prophetic pe
273 
THE SANCTUARY.
riod given in the Bible, and reaches down to the
latest point.  Therefore this oath of the angel
has its application at the point where the 2300
days terminate; and the expression is equivalent
to a declaration that then prophetic time should
end, or the 2300 days would terminate.  Then
the angel states what shall immediately follow;
namely, the mystery of God should be finished,
as he had declared to his servants the prophets.
What had God declared to the prophets should
take place at the end of the 2300 days? Why,
it had been shown to Daniel that then the sanctuary should be cleansed. Here, then, is-where
he had declared to his servants the prophets
that the mystery of God should be finished;
which is the same thing.  Such is the unquestionable parallel between these prophecies.
274
I 
THE ATONEMENT.
THE ATONEMENT.
TN the long retinue of subjects with which the
question of the sanctuary stands so intimately
connected, and in the understanding of which it
exerts so controlling an influence, the doctrine of
the atonement occupies a prominent place.
We have already seen that the cleansing of the
sanctuary, the investigative Judgment of the
saints, the blotting out, or remission, of sin, and
the finishing of the mystery of God, are all one
and the same thing.  We now make the additional statement that this is also the atonement.
The frequency with which the expression is
made that Christ atoned for our sins upon the
cross, shows how widely the idea is entertained
that the shedding of his blood and the atonement are the same thing.  But this leads to two
ultra and fundamental errors.  Men have been
driven by this idea to the extremes of error in
opposite directions, and have spent their tinie in
an unnecessary and fruitless warfare.
The Scriptiires plainly declare that Christ died
for all. Now, with the view that the death of
275
-v*,tartter Wtt-ft 
THE SANCTUARY.
Christ is the atonement, the conclusion is easily
reached that the sins of all have been atoned for,
and hence that no condemnation can ultimately
remain to any. This branch of the argument
blossoms at once into Universalism.
But the Scriptures just as plainly assure us
that all will not be saved; that some do now,
and will in the end, rest under condemnation.
For these, of course, no atonement is made; and
if the atonement and the death of Christ are the
same thing, it follows that his death reaches no
farther than the atonement, and hence that he
did not die for all, but only for a chosen few.
On this branch of the argument we find the bitter fruit of ultra Calvinism.
The subject of the sanctuary relieves us from
the false claims of both these errors. The trouble
in either case lies in the premise common to
both, which is defective; and with a false premise, however sound the reasoning based upon it,
it is impossible to reach a correct conclusion.
The death of Christ and the atonement are not
the same thing. And this relieves the matter
of all difficulty. Christ did not make the atonement when he shed his blood upon the cross.
Let this fact be fixed forever in the mind.
But does it not say that he bore our sins in his
276 
THE ATONEMENT.
own body on the tree? And as he died for all,
did he not thus bear the sins of all? HIe did,
indeed; but in what sense? What office was
he fulfilling in the shedding of his blood?  For
light on this, we turn again to the types. The
idea and doctrine of the atonement are drawn
from the typical system.
To reach the atonement, several steps were
necessary: 1. The confession of sin upon the
head of the victim. 2. The sacrifice of the offering.  3. The work of the priest.  And this
work was performed three hundred and sixtyfour days in the year before the day of atonement came. The work of atonement was the
last ceremony of the year, and completed the
round of sanctuary service. The offering and
the service of the priest preceded the atonement.
The offering was not the atonement, nor was the
service of the priest, until the day of atonement
arrived, and the work was commenced in the
most holy place of the sanctuary.
The  parallel between  the earthly and the
heavenly sanctuary has been sufficiently drawn
to make at once the application. The antityp ical atonement, which is the real removal of sin,
was not made when the offering for this dispen sation was provided, nor by the service of the
277 
THE SANCTUARY.
priest in the first apartment of the sanctuary,
but is accomplished only by the service of the
priest in the most holy place, which is the closing work of our Loid's ministration, the cleansing of the sanctuary, and did not commence, as
we have seen, till 1844.
In this case, as in the type, the offering and
the usual priestly work precede the atonement.
But when Christ suffered for us, in what capacity was he acting? Not as our priest, but only
as the offering; for he was put to death by wicked hands, even as the victims of old were slain
by the sinner. It was as the sacrifice and offering that he bore our sins in his body on the tree.
Here the blood was provided with which he was
to minister. This was an act preparatory to the
priestly work he was to perform; the atonement
is the last. Those who make the offering to be
the same as the atonement, confound together
events that are more than 1800 years apart.
The offering was general. Christ died for all the
world.  The  sacrifice  was offered to all who
would accept of it. But the atonement at the
close is specific; it is made only for those who
seek the benefits of his redeeming work.
It is not the place here to introduce a dissertation on the subject of the atonement. It is
278 
THE ATONEMENT.
mentioned in this connection simply to show
that the great sanctuary question locates the
atonement, and guards us against the error of
confounding the offering with the atonement,
and placing it at the commencement of Christ's
ministry, instead of at its close. And thus we
are provided with a safeguard against the errors
of Universalism and Calvinism above noticed.
But does not Peter say, Repent and be baptized for the remission of sins? Acts 2: 38; and
if sins are remitted in the act of baptism, how
can we look forward to a future time for the
atonement and remission? So some minds may
query. But the text does not say that sins are
remitted in baptism.  It is only for, or "in order to" remission that this rite is performed. It
looks forward to a future time, when all the requirements of God having been complied with
in faith, sins will be blotted out, and the times
of refreshing come from the presence of the Lord.
It may be asked again if Rom. 5: 11, does not
say that we have already received the atonement.   The  word  katallaye,  there  rendered
atonement, should be rendered reconciliation, as
in the margin. Reconciliation is effected between ourselves and God, but the atonement, or
the removing of sins so that they can be remem
279 
THE SANCTUARY.
bered no more against us, is the last act of priestly service performed by the Lord for us.
But are not our sins forgiven now? and, if
forgiven, are they not put away? We answer,
Forgiving sin and blotting out sin are not the
same. Forgiveness is conditional, the condition
being that we comply with certain requirements
upon which it is suspended, till the end of our
probation. If we fail, we stand at last unforgiven, and no atonement can be made for us.
The doctrine on this point is stated by Ezekiel,
and an illustration is given by the Saviour himself.
The doctrine. Eze. 18: 26: "When a righteous man turneth away from his righteousness
and committeth iniquity, and dieth in them;
for his iniquity that he hath done, shall he die."
In chapter 33: 13, it is added, "All his righteousnesses shall not be remembered." That is, he
shall be treated as though he had never been
righteous. But the righteousness of the righteous is by faith; therefore, if he turn, and commit iniquity, he shall be treated as if he never
had faith; the forgiveness, conditionally extended, is withdrawn.
The illustration. Matt. 18: 21-35. We will
not take space to quote it, but simply epitomize
280 
THE ATONEMENT.
the facts: A king had a servant who owed him
an enormous sum of money; but, having nothing
wherewith to pay, his lord forgave him the debt;
but this same servant had a fellow-servant who
owed him a small sum, and, having nothing with
which to pay, asked to be forgiven the debt.
But his fellow-servant would not, but cast him
into prison till he should pay all.  His  lord,
hearing of it, immediately withdrew  his own
offer, and delivered the unmerciful debtor over
to the officers till he should pay all that was
due. Christ puts the fearful point to this illustration by adding, "So likewise shall my Heavenly Father do also unto you, if ye firom your
hearts foirgive not every one his brother their
trespasses."  This plainly illustrates the conditional nature of forgiveness, and shows how past
forgiveness may be nullified by present or future
sin.
How, then, if the atonement is yet future, do
we receive of its benefits?  How  are we justified?  In reply, we would ask the questioner,
How, if the atonement was made on the cross,
did those who lived before that time secure its
benefits? And just as the people of God who
lived and died before Christ could receive the
benefits of the atonement if it was made on the
Sanctuary.)           19
281 
THE SANCTUARY.
cross, just so both they and we can receive its
benefits, if it is deferred to be the closing work
of this dispensation. It is by faith. The patriarchs were justified by faith, and so died. So
with the righteous ever since that day. All
their life-work, their acts of faith, stand faithfully written out in the heavenly books of record.
The time comes for the investigative Judgment,
for the last division of Christ's work as priest,
for the sanctuary to be cleansed, for sins to be
blotted out, for the atonement to be made. The
books are opened. Every case is examined.
Then the sins of those whose record shows their
last acts to have been acts of repentance, faith,
and obedience, are atoned for, or blotted out.
282 
THE SEVENTH MONTH.
TH.E TENTH )DAY OF THE SEVENTH MONBTH.
E have seen that the closing work in the
sanctuary is the work of atonement. In
the type, one day out of the year, called the day
of atonement, was allotted to this work. This
was the tenth day of the seventh month. Lev.
16: 29, 30.
It will be noticed that in the fulfillment of the
types, scrupulous exactness is observed in reference to the time; that is, the fulfillment occurs
in the same month of the year, and on the same
day of the month, as that on which the type
was set forth.  The fulfillment of the types of
the spring is recorded in the New Testament, so
that we have a divine exposition of this part of
the typical system.
Thus, the passover was killed on the fourteenth day of the first month.  Ex. 12: 6; Lev.
23: 5. Christ is our passover; and he was sacrificed for us in the same month and on the
same day, the fourteenth day of the first month.
I Cor. 5 5: 7; Mark 14: 12; John 18: 39, 40; 19.
The sheaf of first-fruits was waved on the six
283
(Llavttr:b~tgt 
THE SANCTUARY.
teenth day of the first month. This met its
antitype in the resurrection of our Lord, the
first-fruits of them that slept, the sixteenth of
the first month.  1 Cor. 15:20; Luke 24:21.
The feast of weeks, or Pentecost, occurred on the
fiftieth day from the offering of the first-fruits.
The antitype of this feast, the Pentecost of Acts
2, was fulfilled on that very day, fifty days from
the resurrection of Christ, in the outpouring of
the Holy Spirit upon the disciples.
The fulfillment of these types shows us these
facts: That the great events for which the passover, the day of first-fruits, and the Pentecost
were respectively noted, met their antitype on
the very days of the types. Applying the same
principle to the work on the tenth day of the
seventh month, we are led to expect the antitype of the great work which characterized that
day of atonement, namely, the cleansing of the
sanctuary, on the tenth day of the seventh
month of that year in which the 2300 days
ended, as it was at that point that the sanctuary
was to be cleansed.
As those days ended in 1844, an effort was
made to find the tenth day of the seventh
month, Jewish time, of that year; and it was
found to fall on the 22nd of October. The his
284 
THE SEVENTH MONTH.
torical and numerical arguments on the 2300
days have shown that those days terminated in
the autumn of that year; and the argument
from the types would confine us to that month
and that day. This is why that day was set for
the coming of Christ. While it is marvelous
that so critical an examination of the types
should not have revealed to the Adventists of
that time the fact that the cleansing of the
sanctuary was not the coming Of Christ, nevertheless, their eyes being so holden that they did
not perceive this point, and supposing that the
cleansing of the sanctuary was inseparably connected with the coming of Christ, they were
left no alternative but to fix that day for his
appearing.
In the light of the preceding argument, it is
unnecessary to add that all any one had a warrant to conclude was that on that day the great
work in the second apartment of the heavenly
sanctuary would commence.
Another point should be borne in mind relative to typical fulfillment; namnely, that the antitype commences upon the day of the type, but
may extend forward a great distance. We are
still partaking of Christ our passover, as the
church has been for the past eighteen centuries.
285 
THE SANCTUARY.
We are still keeping the feast of unleavened
bread. And the Holy Spirit which came down
on the day of Pentecost, as the antitype of the
feast on that day, still abides with the church
of Christ. Read carefully 1 Cor. 5: 7, 8; John
14:16. So with the work in the holiest on the
day of atonement, the tenth day of the seventh
month. Its antitype must commence at that
time, and, of course, must occupy a space of time
corresponding to its magnitude and importance.
But right here some set up the claim that the
2300 days do not extend to the cleansing of the
sanctuary, but only to the antitypical day of
atonement; and that as there were preliminary
offbrings to be made on that day, before the real
work of cleansing the sanctuary, so now, although the 2300 days have ended, we are yet
only in that preliminary work, and the cleansing of the sanctuary has not yet commenced.
But few words are needed in reply to this
proposition. We do not read anywhere in the
Bible of such a period as the antitypical day of
atonement.  It may be proper enough to apply
this expression to the time actually covered by
the work of the antitypical cleansing of the
sanctuary. We may speak of this as the antitypical day of atonement, confining it to the
286 
THE SEVENTH MONTH.
time while the sanctuary is being cleansed; but
as the Bible nowhere uses the expression, so it
nowhere countenances the idea of any antitypical day of atonement, extending outside of that
work.
To say that the 2300 days do not extend to
the cleansing of the sanctuary, is squarely to
contradict Dan. 8:13, 14, which says that at
that time the sanctuary shall be cleansed. It is
only by corrupting the words of the text and
making it read, Then shall the antitypical day
of atonement commence, instead of, " Then shall
the sanctuary be cleansed," that any one is able
to insert any time between the ending of the
days and the commencement of thie work of
the cleansing of the sanctuary. But who knows
that the extra offerings of the day of atonement,
as mentioned in Num. 29, were to transpire before the high priest entered the most holy place?
Who knows but they were made after the high
priest came out of the holiest, at the time mentioned in Lev. 16: 23, 24? All this has to be
assumed; because the Bible is silent upon it.
But if it could be proved that these offerings
were made prior to the work in the most holy
place, no such conclusion as is set forth could
then be drawn friom it; for in some of the types
287 
THE SANCTUARY.
of the spring, to which reference has already
been made, as, for instance, the day of first fruits and the feast of weeks, or the Pentecost,
there was the same work of burnt-offerings, etc.,
as on the day of atonement. Lev. 23:10-21;
Num. 28:16-31.  Yet, in the fulfillment, no
allowance of time was made for these; but the
antitype commenced on the very day of the
type.
From these considerations, it follows that if
we are to have a long preliminary work preced ing the cleansing of the sanctuary, that work
must transpire before the 2300 days end. If
these days ended in 1844, then this supposed
preliminary work had transpired prior to that
time. But if the preliminary work is now going
on, the 2300 days have not yet ended. But the
evidence that the 2300 days have ended is unanswerable.   Therefore, the  cleansing of  the
sanctuary must now be transpiring.
288 
CLOSE OF PROBATION.
6~apttr   Etitg.
THE CL,OSE OF PROBATION.
HE  idea seems to have taken strong hold of
some minds, that when the work of atonement commences in the most holy place of the
sanctuary above, mercy can no longer be offered
to sinners, but probation must close. And this
is offered as an objection to our view that the
cleansing of the sanctuary commenced in 1844;
for, say they, had that been the case, there could
have been no conversions since that time; but
as sinners have been converted since that point,
they conclude that the cleansing of the sanctuary did not then commence.
But who has said that probation must close
when our Lord commences to minister in the
most holy place? No inspired writer has said
such a thing, and it is not in the type. It is
answered that all offerings for sin were to be
presented at the door of the tabernacle; this is
true; but an assumption must be superadded
to that fact to make it available as an objection;
and that assumption is this: that our prayers,
supplications, and confessions of sin, are our of
289 
THE SANCTUARY.
ferings; that consequently we can present them
nowhere else than at the door of the tabernacle,
and can present them there only while the High
Priest ministers in the first apartment; for after
he has changed his position to the second apartment, no such offerings can longer be accepted, no
more mercy be offered, nor probation continued.
Such betray an utter misapprehension of the
whole question; for they make our prayers and
confessions the antitype of those ancient offerings.  What. can any one for a moment suppose that when a person offered up his victim
at the earthly tabernacle, it signified that people under the gospel dispensation would pray,
and confess their sins! This we are indeed to
do; -but the ancient offerings had no connection with this; for they all pointed forward to
Christ; and when our friends will take the right
antitype, they may lay as much stress as they
please upon the locality where it is to be offered; for Christ also "suffered without the
gate."  Heb. 13: 12.
But if Lev. 17, which is supposed to prove
that forgiveness of sin can be found only in the
first apartment, be examined as far as verse 7,
it will be seen that the great object of the special charge to bring their offerings to the door of
290 
CLOSE OF PROBATION.
the tabernacle, was to prevent the people from
sacrificing in the fields to devils. This therefore
in no way contradicts the testimony of Lev. 16,
that the high priest with the blood of sin-offering did make atonement in the holiest because
of the transgression of the people in all their sins.
Reference was made in the preceding chapter to
those offerings which are supposed to be preliminary to the work of atonement or the cleansing
of the sanctuary. As already stated, the position
is taken by some that we are now in this preliminary work, and the matter of continued probation is got along with on the supposition that
these preliminary offerings might have reference
to individual cases, and have reference to particular sins.
We inquire for the foundation upon which this
supposition rests. It is said that the work in
the holiest was not the offering of blood for par ticular individuals, but for all the people. Then
we answer that these preliminary offerings, to
which reference has already been made, were of
precisely the same nature. They were not of fered by individuals, but, like the daily morning
and evening sacrifices, were offered in behalf of
the whole people. So there is just as much mer cy implied in the sin-offering in the holiest, as
291 
292             THE SANCTUARY.
in the other offerings presented on that day.
We do not deny, but on the other hand fully
maintain, that these offerings did imply mercy
and the forgiveness of sin for the people. But
if so, there was forgiveness of sin to be found
while the high priest was presenting his offering
in the most holy place.
If it be said that the work in the holiest was
to cleanse the sanctuary, we reply that it cannot
be said that it was only to cleanse the sanctuary, which would make quite a different statenent of it.  It is true it was to cleanse the sanctuary, but this is not the whole truth on this
point. It was also for the people, availing for
sins committed up to the moment of its offering.
The. high priest made atonement for the sins of
the people on that day just as much as he did
for his own sins. Read carefully Lev. 16 and
IHeb. 9:7.
Now, we affirm that what was done in the
type for the people as a body, is done in the antitype for the people as individuals; and the
blood of sin-offering ministered in the most holy
place, avails for their sins, even as it did in the
outer apartment, till it comes to an application
in their individual cases. The twofold work of
the high priest in the earthly sanctuary seenms 
CLOSE OF PROBATION.
fitly to typify this twofold work of our High
Priest above.  For the sins of the whole church
for six thousand years may be disposed of as individual cases, and all the while that this great
work is being accomplished, the blood of Jesus
may avail for us in the presence of God. 
There seems, therefore, to be no difficulty involved in the idea that the offering of the High
Priest in the holiest, can avail for sins committed
while he is there before God. Some additional
considerations go to sustain this idea. In the
type, so far as we know, during the whole work
of the year, the transgression preceded the offering. The sin was committed before the victim
was brought. And no offering was brought to
the priest for sins that would be committed in
the future. This was at least as much so in the
holy place as in the most holy.
But how wag it with our Lord?  He shed his
blood before entering the tabernacle in Heaven
at all. And that blood, once shed, avails for sins
committed after his death just as effectually as
for those which, as in the type, were committed
before his offering was made.  And, as we have
seen, this blood is ministered by our Lord in
both apartments of the heavenly sanctuary.
Now, if its ofering in the most holy place can
293 
THE SANCTUARY.
not avail for any sins only those committed before it began to be offered there, by parity of
reasoning it would follow that it could not avail
in the holy place, or first apartment, for any sins
only those which had been committed before it
began to be offered there. And then we should
have no forgiveness anywhere in all this spiritual, life-giving dispensation. But this would be
proving too much; and any position which involves such an issue, or any line of argument
which leads to such a result, must be abandoned.
And finally, the testimony of the New Testament is conclusive on the point that the blood
of Jesus avails for us in both the holy places of
the heavenly tabernacle: Heb. 10: 19: "Having - therefore, brethren, boldness to enter into
the holiest by the blood of Jesus." The word
here rendered holiest is plural in the original,
signifying holy places; and so Macknight renders it: "Well, then, brethren, having boldness
in the entrance of the holy places by the blood
of Jesus."
These words are a complete refutation of the
doctrine that probation closes with our Lord's
entrance within the second vail. We enter into
the most holy as well as into the holy by his
blood; and we do it with boldness, because of
294 
CLOSE OF PROBATION.
the promise of the forgiveness of our sins.
Thank God that we can still thus enter by the
blood of Jesus.
We therefore conclude that probation does
not end when the work in the most holy place
commences, but that it ends with each individual, as the work shall reach his or her individual case. The natural order would seem to be
that this work, which we have shown to be the
investigative Judgment, would b( gin with the
earliest generations of men, that is, with those
who are now in their graves (but their record
lives on high), and so come down through all
successive generations till it reaches the living,
the decision of whose cases would be the very
closing act of this last work. And we may perhaps consider our experience since the cleansing
of the sanctuary commenced, a demonstration of
this point.
But at length the cases of all the generations
of the dead will have been examined, and it
will come to the living; and then, as each individual case is taken up and passed upon, his
probation will end and his destiny be fixed.
This is the scene our Lord brings to view when
just before his coming he says that this fearful
fiat shall go forth: "He that is unjust, let him
295 
THE SANCTUARY.
be unjust still; and he which is filthy, let him
be filthy still; and he that is righteous, let him
be righteous still; and he that is holy, let him
be holy still."
And how near are we to this solemn moment?
We know not. For thirty-three years already
has this closing sanctuary work been in progress.
It cannot much longer continue. Its whole duration is to be spanned by one generation. This
much we know, as taught by the type, that if
we would have Christ's blood avail for us to
atone for our sins when our cases shall come up
in that grand review, the record must show that
we have sincerely repented of all our sins, and
sought pardon for them through our Advocate
on high. In the type the people were required
on the day of atonement to afflict their souls.
Are we thus faithfully crucifying ourselves to
this world, that we may live in the world to
come?  How solemn is this time!  Let us endeavor to feel the force of the following impressive lines of the poet, and give them in our memory the place they so well deserve:
"There is a time, we know not when,
A point, we know not where,
That marks the destiniiy of men,
To glory or despair.
296 
CLOSE OF PROBATION.
"There is a line, by us unseen,
That crosses every path,
The hidden boundary between
God's patience and his wrath.
"To pass that limit is to die,
To die as if by stealth;
It does not quench the beaming eye,
Or fade the glow of health.
"The conscience may be still at ease,
The spirit light and gay;
That which is pleasing, still may please,
And care be thrust away.
"But on that forehead God has set
Indelibly a mark
Unseen by man; for man, as yet,
Is blind, and in the dark.
"And yet the doomed man's path below
Like Eden may have bloomed;
He did not, does not, will not, know
Or feel that he is doomed.
"Oh! where is this mysterious bourn
By which each path is crossed,
Beyond which God himself hath sworn
That he who goes-is lost?
"How far may we go on in sin?
How long will God forbear.?
Where does hope end-and where begin
The confines of despair?
n answer from the skies is sent:
Ye that from God depart,
While it is called to-day, repent,
And harden not your heart."
20
297
Sanctuary. 
THE SANCTUARY.
THE SEVEN LAST PLAGUES.
E have now brought our investigation of
this subject down to the time when all
cases have been examined and decided. The
investigative Judgment in the most holy place
has then transpired. The mystery of God is
finished. Christ is no longer an intercessor.
Probation has closed. We have endeavored to
anticipate and answer all queries that properly
arise in reference to this subject thus far; and
we now turn our attention to what follows the
work of this awful moment, upon the decisions
of which hangs the gain or loss of an eternity of
bliss.
When  Christ ceases to plead, and steps out
from between God and rebellious and incorrigible man (for such are all those who at this time
stand unreconciled to God), there is nothing to
longer stay the vials of long-merited judgments
from the shelterless heads of the wicked. Then
can be fulfilled the punishment threatened by
the third angel's message against the worshipers
of the beast, which is the visitation of God's
298
9v tartrt ig0irtg-(Dllt. 
THE SEVEN LAST PLAGUES.
wrath with no mixture of mercy; Rev. 14: 10;
and then we can have, as described in chapter
15 1, the pouring out of those vials in which is
filled up his indignation. Neither of these could
be fulfilled while a divine mediator stood between God and men. For so long as God regards the pleading of his Son, which he will do
so long as he pleads at all, he could not visit
upon men judgment in which no mercy was
mingled, nor pour out any vials filled up with
wrath alone. This is proof that the third angel's message is addressed to the last generation
of men; for on no others can the punishment
threatened be visited.
We now propose to show that these judgments are the seven last plagues, and that they
immediately follow the close of our Lord's work
in the sanctuary above.
In the 15th of Revelation, verse 5, John speaks
of the opening of the tabernacle of the testimony
in Heaven.  This is the opening of the most
holy place of the sanctuary, as elsewhere explained. After this, seven angels come out of
the temple having the seven plagues, represented
as seven golden vials full of the wrath of God.
They go forth to pour these out upon men, and
the temple or sanctuary is filled with smoke, so
299 
THE SANCTUARY.
that no man, or no being, as it might be translated, is able to enter therein, or carry forward a
work of ministration there, till the seven plagues
of the seven angels are fulfilled.
In verse 1 of this chapter it is said that in
these plagues is filled up the wrath of God,
which shows that they are poured out after probation is ended, and the sun of mercy has withdrawn its last warming ray from this apostate
earth.
The statement of verse 8, that no one was able
to enter into the temple till the seven plagues
were fulfilled, is another proof of the same point,
and if possible still more positive. For, ever
since Christ commenced his work in Heaven,
there has been some one in the sanctuary. So
this scene has not transpired in the past, and it
is certain that the seven last plagues have not
yet commenced to be poured out. And until
Christ closes forever his service as priest, there
will be some being in the sanctuary; for there
is no break in this work from beginning to end.
The scene of verse 8 cannot, therefore, transpire
till the sanctuary work is done.
The prototype of this scene is found in Ex.
40:34, 35: "Then a cloud covered the tent of
the congregation, and the glory of the Lord filled
300 
THE SEVEN LAST PLAGUES.
the tabernacle. And Moses was not able to enter into the tent of the congregation, because the
cloud abode thereon, and the glory of the Lord
filled the tabernacle." This was at the commencement of the typical work here on earth,
as the scene described in Rev. 15 is at the close
of the real work in Heaven. Thus this work, so
far as it relates to man, is bounded at its beginning and close with an overpowering manifestation of the glory of God.  The great God takes
sole possession of his own dwelling-place, and
thus sets his seal to the work which has been
accomplished therein.
Passing out from the sanctuary, we are now
called upon to look at the effects of the close of
this work in scenes to transpire here among
men. A dissertation upon the subject of the
plagues is not called for in this place. See the
subject discussed more at length in "Thoughts
on the Revelation," chapter 16. We only glance
here at simply the most prominent features.
As we have shown that these plagues are future, and are visited upon men at the close of
probation, so there is just as clear evidence that
they will be literal. The first falls upon the
men who are guilty of that sin against which
the third message is warning the world to-day
301
I 
THE SANCTUARY.
A sore, noisome and grievous, more corroding
than the leprosy, more stinging than blains,
more painful than boils, breaks forth upon those
who, contrary to light and warning, have received the mark of the beast, and worship his
image.
The second vial throws the sea into the most
infectious and deadly condition that can be conceived of: it becomes like the blood of a dead
man. If this applies to the oceans of our globe,
as we see not why it may not, we leave each
one's imagination to grapple with the problem,
what the condition of the earth would be with
three-quarters of it enveloped in this deadly
substance.
The third plague strikes at a still more vulnerable spot, and the rivers and fountains becomne blood; as if the earth in her last agony
was pouring forth blood from every aperture,
even as it oozed from the Saviour's pores, as he
wrestled with the world's sin and darkness in
lonely Gethsemane. This plague, as perhaps
the preceding, will probably be of short duration, as it would seem that none could long survive should this cup of blood be pressed continually to their lips.
The fourth plague lights up the sun with an
302 
THE SEVEN LAST PLAGUES.           303
unwonted flame. Vegetation withers beneath
its scorching rays; the streams evaporate; the
heat burns to the very bones of men; and an air
of desolation spreads over the face of nature.
Thus under these plagues the woes of men increase in a regular ratio: first, sores; then, as
a consequence, fever and thirst; then blood to
quench that thirst; and finally, blazing, glaring,
intolerable heat from a sun on fire.
The fifth angel pours the contents of his vial
upon the seat of the beast, old Rome, gray and
crumbling from its long years of sin. And the
kingdom of the beast, the whole Catholic world,
is full of darkness. The similar plague on
Egypt, produced darkness so gross that it could
be recognized by the sense of touch; and in
the dark night following the dark day of May
19, 1780, even dumb animals were filled with
such terror that horses could not be forced from
their stables. So here the darkness summons
around the followers of the papal apostasy its
legions of undefinable terrors till they dare not
stir, but gnaw their tongues foi their pains and
their sores.
The sixth angel stations himself over the sym bolic Euphrates, and pours his vial upon the
Turkish empire; and its waters (people), which 
304           THE SANCTUARY.
have for many years already been growing
weaker, or drying up, will then be clean dried
up, and the way of the kings of the East will be
laid open, that they may come up to the battle
of the great day of the Lord. Then the spirits
of devils from the three great systems of false
or apostate religion, the dragon, beast, and false
prophet, paganism, popery, and a dead and backslidden Protestantism, go forth to gather the
nations to the last strife. And they march up,
goaded by their own sufferings and torments,
the results of the previous plagues, and impelled
by devils, to the valley of slaughter, the great
antitypical Megiddo.
The seventh angel hurls the contents of his
vial around the globe. The air is tainted, and
every breathing thing inhales the deadly miasma. Then the voice of God, which has once
shaken the earth, is heard again, and shakes
both earth and heaven. That voice proclaims
the controversy ended. It is done. And the
majestic utterance rends the earth with the
mightiest convulsion it has ever felt. The cities
fall; great Babylon is forced to taste the fierceness of God's wrath; every island flees away,
the mountains disappear, and when thus every
hiding-place and refuge is taken away, the 
THE SEVEN LAST PLAGUES.
mighty treasures of hail which God has reserved
against the time of trouble, against the day of
battle and war, Job 38: 22, 23, are dashed upon
them out of heaven. The last prayer of the
wicked is for rocks and mountains to hide them
from the presence of the Lamb;  but so completely are they transformed by sin that their
last ejaculation is one of blasphemy against
God; for the plague of the hail is exceeding
great. Thus amid the convulsions of the last
day, this poor earth, which has long groaned under the weight of the curse and been torn by the
wild disorders of sin, is laid in its coffin for a
thousand years.
We ask the sinner to study well this picture,
and haste, while a few precious hours of probation linger, to seek a shelter beneath that wing
which shall safely cover the righteous during
the time of trouble, and bring them everlasting
deliverance at its close.
305 
THE SANCTUARY.
THE SCAPE-GOAT.
FTER the ministry in the most holy place
was accomplished, one thing more remained
for the priest to do, before the work was entirely
finished. Having, by presenting before the law
in the ark the blood of the appropriate offering,
released from the sanctuary the sins for which
that blood made atonement, those sins were canceled as related to the forgiven sinner, but were
not by this act destroyed. The high priest having performed the ministry which took them
from- the sanctuary, they were left for him to
dispose of in a manner plainly pointed out.  He
came out of the sanctuary, and laying both his
hands on the head of the scape-goat, held in
waiting at the door, confessed over him "all the
iniquities of the children of Israel, and all their
transgressions in all their sins, putting them upon the head of the goat."  Lev. 16: 21.  This is
a plain statement that the sins taken from the
sanctuary were transferred to the goat. The
goat, with these sins upon him, was then by the
hand of a suitable person sent away into the wil
306
Chf-lapter  E4,lrtg-Elzo. 
THE SCAPE-GOAT.
derness, into a land of forgetfulness, implying,
probably, the destruction of the goat, in the death
of which the sins of the people which he bore also perished.
The ceremony of thus sending away the sins
of the people in the type, Lev. 16: 20-22, has already been noticed. The question now arises,
What service in the real ministry of Christ, in
the more perfect tabernacle above, answers to
this, and how is it to be performed?
The principal question here to be decided is,
What being shall we regard as the antitypical
scape-goat? When the typical goat, anciently,
loaded with the sins of the people, went forth
from the camp of Israel, to be heard of no more
forever, what did it foreshadow to be fulfilled in
this dispensation? Here again we are led to
differ very materially from the views which have
obtained on this subject.
The idea very generally held is that the scapegoat typified Christ. Because John the Baptist
said, John 1: 29, "Behold the Lamb of God
which taketh [margin, beareth] away the sin (f
the world," and because it is said of the scapegoat that he "shall bear upon him all their iniquities into a land not inhabited," it is, without
further thought, concluded by some that the lat ter was a type of the former.
' 307 
THE SANCTUARY.
From such a view we dissent, for the following
reasons:  1. If Christ, in bearing the sin of the world,
fulfilled the antitype of the scape-goat, he must
have filled this office at the time of the crucifixion; for Peter says of him, "Who  his own self
bare our sins in his own body on the tree;" 1
Pet. 2: 24; and this is the only time when, and
the only sense in which, he is said to have borne
our sins. But in the type, the scape-goat did not
bear away the sins of the people till after the
cleansing of the sanctuary; hence the antitype
of this work cannot take place till after the
cleansing of the antitypical sanctuary, which
work, as has been proved, did not commence till
the termination of the 2300 days in 1844. Dan.
8: 14; Heb. 9: 23. It is therefore impossible to
carry this work back to the crucifixion of Christ,
which was even before he commenced his ministry in the heavenly sanctuary at all. Christ
cannot therefore be the antitype of the scapegoat.
2. The scape-goat, after being loaded with sin,
was sent away by the priest. Hie could not
therefore be the priest himself. But in this dispensation Christ is priest; he cannot therefore
be the antitypical scape-goat to be sent away by
308 
THE SCAPE-GOAT.
the priest. Christ cannot send away himself.
The  conclusion is  hence  inevitable  that the
scape-goat must be some being whom Christ, after placing upon him the sins borne from the
sanctuary, shall send away into a land not inhabited.
3. The scape-goat was sent away from Israel,
into the uninhabited wilderness. If our Saviour
is its antitype, he also must be sent away, not
his body alone, as some suppose who refer it to
his death, but in his entire being (for the goat
was sent away alive) from, not to, nor into, his
people; neither into Heaven; for that is not a
wilderness, or land not inhabited. But instead
of thus being sent away, Christ is to dwell in the
midst of his people, the true Israel of faith, for
evermore.
4. The scape-goat received and retained all the
iniquities of the children of Israel; but when
Christ appears the second time, he will be "without sin."
5. It is impossible that two goats, one of which
was chosen by the Lord, and is'called the Lord's,
while the other is not so called, but was left to
perform an entirely different office,-it is impos sible that these both should typify the same per son. But the goat on which the Lord's lot ifell,
309 
THE SANCTUARY.
the blood of which was ministered in the sanctuary, did certainly typify Christ.  Just as surely the scape-goat did not typify him.
Having thus proved by evidence which must
be conclusive to every candid mind, that Christ
cannot be the antitype of the Levitical scapeg,oat, the direct question, Who is the antitype of
that goat? now presents itself for solution.
1. The definition of the word is sufficient to
suggest an application. In the common acceptation of the word, the term scape-goat is applied
to any miserable vagabond who has become obnoxious to the claims of justice; and while it is
revolting to all our conceptions of the character
and glory of Christ, to apply this term to him, it
must strike every one as a very appropriate designation for a certain character whom the Scriptures style, the accuser, adversary, angel of the
bottomless pit, Beelzebub, Belial, dragon, enemy,
evil spirit, father of lies, murderer, prince of devils, serpent, tempter, seducer, etc.
2. We are not without direct evidence to the
same purpose. The Hiebrew word for scape-goat,
as given in the margin of Lev. 16: 8, is Azazel.
On this verse, Jenks, in his Comprehensive Commentary, remarks: "Scape-goat. See different
opinions in Bochart. Spencer, after the oldest
310 
THE SCAPE-GOAT.
opinion of the Hebrews and Christians, thinks
Azazel is the sname of the devil; and so Rosenmiiller, whom see. The Syriac has, Azzail, the
'angel (strong one) who revolted."' These authorities unmistakably point out Satan. Thus
we have the definition of the Scripture term for
scape-goat, in two ancient languages, with the
oldest opinion of both Hebrews and Christians,
in favor of the view that the scape-goat is a type
of Satan.
3. Charles Beecher, in "Redeemer and Redeemed," pp. 67, 68, says:
"What goes to confirm this is, that the most
ancient paraphrases and translations treat Azazel as a proper name. The Chaldee paraphrase,
and the targums of Onkelos and Jonathan, would
certainly have translated it if it was not a proper name, but they do not. The Septuagint, or
oldest Greek version, renders it by a6roro/,aioc
(apopompaios), a word applied by the Greeks
to a malign deity sometimes appeased by sacrifices. Another confirmation is found in the book
of Enoch, where the name Azalzel, evidently a
corruption of Azazel, is given to one of the fallen
angels, thus plainly showing what was the prev alent understanding of the Jews at that day.
" Still another evidence is found in the Ara
311 
THE SANCTUARY.
bic, where Azazel is employed as the name of the
Evil Spirit. In addition to these we have the
evidence of the Jewish work Zohar, and of the
Cabalistic and Rabbinical writers. They tell us
that the following proverb was current among
the Jews:'On the day of atonement, a gift to
Sammael.'   Hence  Moses  Gerundinensis feels
called to say that it is not a sacrifice, but only
done because commanded by God.
"Another step in the evidence is, when we
find this same opinion passing from the Jewish
to the early Christian church. Origen was the
most learned of the Fathers, and on such a point
as this, the meaning of a Hebrew word, his testimony is reliable.  Says Origen:'He who is
called in the Septuagint 67ro7roju7raoc, and in the
Hebrew Azazel, is no other than the devil.'
"In view then of the difficulties attending
any other meaning, and the accumulated evidence in favor of this, Hengstenberg affirms
with great confidence that Azazel cannot be
anything else but another name for Satan."
On page 70, Mr. Beecher' further says: "The
meaning of the term [scape-goat] viewed as a
proper name, was stated, in 1677, by Spencer,
Dean of Ely, to be powerful Apostate, or mighty
Receder." Prof. Bush is also quoted on page 72,
312 
THE SCAPE-GOAT.
as regarding Azazel as a proper name of Satan.
It is but just to Mr. B. to remark that while
lie thinks that Azazel is the name for Satan, he
does not regard the goat as representing Satan,
but looks upon the ceremony as performed in
some sense in reference to Satan. This he thinks
implied in the words engraved on the lots which
the high priest drew for the goats on the day of
atonement; one, La-Yehovah, for Jehovah, the
other, La-Azazel, for Azazel, for the devil; and
he takes the transaction to signify that subjection of Christ to Satan which is implied in the
sentence that the serpent should bruise the heel
of the seed of the woman. But as this was done
at the crucifixion, it can have no reference to the
ceremony of the scape-goat, a ceremony not performed till the work in the sanctuary is finished.
And inasmuch as the goat upon which the lot
fell for the Lord typified Christ himself, so the
goat upon which the lot fell for Azazel would
typify Azazel, or Satan himself.
Another reason for considering the scape-goat
a type of Satan is the very striking manner in
which the ceremony of sending away the goat
into the wilderness harmonizes with the events
to transpire in connection with the cleansing of
Sanctuary.          21
313 
THE SANCTUARY.
the heavenly sanctuary, so far as revealed to us
in the Scriptures of truth.
Thus in the type we see the following acts
performed: 1. The sin of the transgressor is imparted to the victim. 2. That sin is borne by
the priest in the blood of the offering into the
sanctuary. 3. On the day of atonement, the
priest, with the blood of the sin-offering for the
people, removes all these sins from the sanctuary,
and lays them upon the head of the scape-goat.
4. The goat is then sent away into a land not inhabited.
Answering to these several events in the type,
we have in the antitype the following: 1. The
great offering for the world was made on Calvary.   2. The sins of all those who avail themselves of the offer of Christ's blood by faith in him,
are represented in that blood, with which he
entered into the sanctuary on high, Heb. 9: 12,
and are through that transferred to that sanctuary. 3. After Christ, the minister of the true
tabernacle, Heb. 8: 2, has finished his ministration, and by the atonement has released the sins
of his people from the sanctuary, he will lay
them upon the head of their author, the antitypical scape-goat, the devil. 4. The devil will
then be sent away, loaded with these sins, into
a land not inhabited.
314 
THE SCAPE-GOAT.
And we apprehend that we find a description
of this latter event in plain terms in Rev. 20:
1-3: "And I saw an angel come down from
Heaven, having the key of the bottomless pit,
and a great chain in his hand. And he laid
hold on the dragon, that old serpent, which is
the devil and Satan, and bound him a thousand
years, and cast him into the bottomless pit, and
shut him up, and set a seal upon him, that he
should deceive the nations no more till the
thousand years should be fulfilled."
This is just such a movement in reference to
Satan as we might expect to occur on the supposition that he is the antitype of the ancient
scape-goat.  Looking upon him as such antitype, we-watch for some transaction which will
correspond to the sending. away of the goat anciently, loaded with sins, into the waste wilderness.
And as we reach a point just subsequent to the
cleansing of the heavenly sanctuary, when, in
the order of the sanctuary work, the scape-goat
should be sent away in antitype, lo, an angel
comes down from Heaven, lays hold upon Satan,
binds him, and casts him into the bottomless-pit
for a thousand years. And as we look upon
this scene, we can but involuntarily exclaim,
315 
THE SANCTUARY.
Here is the sending away of the antitypical
scape-goat.
With this view we can show the relation of
the scene described in Rev. 20: 1-3, to other
events, and give a reason why it occurs. Without this, it comes in abruptly; and who can tell
why just this disposition, instead of some other,
is at this time made of the devil?
This scene occurs at just the right time to fulfill the antitype; for it is immediately after
Christ has finished his work as priest. Secondly, the right agent is employed. The goat anciently was not led away by the high priest, but
by the hand of another person. So here it is
not Christ, our great High Priest, who casts Satan into the bottomless pit, but an angel; which
admirably answers to the type. Thirdly, he is
cast into the right place. Anciently, the goat
was sent away into a waste wilderness, a land
not inhabited. The devil is cast into the bottomless pit, corresponding most fittingly to the
former, as we shall see.
This word, bottomless pit, in the original signifies an abyss, bottomless, deep, profound. Its
use seems to be to denote any place of darkness,
desolation, and death. Thus in Rev. 9: 1, 2, it
is applied to the barren wastes of the Arabian
316
I 
THE SCAPE-GOAT.
desert, and in Rom. 10: 7, to the grave.  In
Gen. 1: 2, the same word is rendered "deep" in
the declaration that "darkness was upon the
face of the deep;" and here it must apply to
the whole earth in its state of primeval chaos.
And we have reason to believe that it means
precisely this in Rev. 20: 3, when it is made the
dreary prison-house of Satan. At this time, let
it be borne in mind, the earth is a vast charnelhouse of desolation and death. The voice of
God has shaken it to its foundations, the islands
and mountains have been moved out of their
places, the great earthquake has leveled to the
earth the mightiest works of man, the seven last
plagues have left their withering and blasting
foot-prints over all the fair face of nature, the
burning glory attending the coming of the Son
of man has borne its part in accomplishing the
general desolation, the wicked have been given
to the slaughter, and their putrefying flesh and
bleaching bones lie unburied and unlamented
from one end of the earth to the other. Thus is
the earth made empty and waste, and turned
upside down.  Isa. 24: 1.  Thus is it brought
back again to its original state of chaos; for
Jeremiah, describing the scenes of the last days,
says, "I beheld the earth, and, lo, it was without
317 
THE SANCTUARY.
form, and void; and the heavens, and they had
no liglht." Jer. 4: 19-26. And what better
term could be used to describe it rolling on in
its disorganized condition of darkness and desolation for a thousand years, than the term abyss
or bottomless pit, which was used to describe it
in the beginning?
Here is a desolate wilderness, or "land not
inhabited," well befitting the great antitypical
scape-goat. And what more fitting retribution
could at this point overtake the author of all
our woe, than that he should, through all these
slow-circling thousand years, be confined amid
the ruin which his own hands have indirectly
wrought, unable to flee from his habitation of
woe, or to repair in the least degree its hideous
wretchedness.
But it may be asked if Paul does not show by
the expression that Christ "appeared to put
away sin by the sacrifice of himself," that he
did put it away upon the cross. The answer is
that that must be understood only as making
provision for the putting away of sin; for sins
cannot be put away in advance, and millions of
those who will be saved, were yet unborn
when Christ suffered.
But a still stronger objection to the view here
318 
THE SCAPE-GOAT.
advocated, that Satan is the antitype of the
scape-goat, is urged from the expression used in
reference to that goat in Lev. 16: 10: "But the
goat on which the lot fell to be the scape-goat,
shall be presented alive before the Lord, to make
an atonement with him, and to let him go for a
scape-goat into the wilderness." How, it is
asked, can the scape-goat be a type of Satan
when an atonement was made with him? does
Satan have anything to do in making the atonement? Assuredly not; and we do not think
such an idea is presented in the text. It does
not read that the goat should be presented alive
before the Lord that he might make an atonement for the sins of the people, or to assist in
making the atonement. But the goat shall be
"presented alive before the Lord," by whom?
By the priest. "To make an atonement with
him." Who to make an atonement? The priest.
Then the atonement is all made by the priest.
No one shares with him in this work. But in
making the atonement, or in carrying out, or
completing, the work of the at6nement, the high
priest has something to do with the scape-goat,
and that is to heap upon him the foul load of
the sins of the people and send him away to the
waste wilderness.
319 
THE SANCTUARY.
So, as the antitype, Satan has nothing to do
of himself in making the atonement. He has no
share in the work; but our High Priest has
something to do with him in carrying out the
result of his work, by making him bear away
the sins which have been taken from the sanctuary, that he may perish with them, and thus a
final disposition be made of both them and him.
So far, therefore, as concerns the relation which
Satan bears to the atonement, no objection exists to the view here advocated.
While Satan is passing his thousand years
upon this desolate earth, bound, that is, restrained by the very circumstances of his position from carrying forward his nefarious work,
the righteous being in Heaven, and the wicked
in their graves, and so all being beyond his
power, the saints are accomplishing that work of
judgment which they perform in connection
with Christ in Heaven, 1 Cor. 6: 2; Rev. 20: 4,
that is, apportioning to the wicked the punishment due to each one, to be inflicted upon them
at the end of the thousand years.
This work being accomplished, the thousand
years expire, the wicked dead are raised, Satan
is loosed, for he now has something to do, and he
goes out to deceive those wicked multitudes that
320 
THE SCAPE-GOAT.
are brought out of their graves. Having gathered them around the holy city, which has then
come down out of Heaven, fire descends from
God and devours them all, root and branch, Satan and all his followers. Here the wicked receive in their own persons the punishment due
to their sins, while Satan suffers under the accumulated load of the sins of all the righteous,
which, at the beginning of the thousand years,
were laid upon him as the antitypical scapegoat.
321 
THE SANCTUARY.
THE END OF SIN.
HE division of the subject now under con  sideration, is one of exceeding  interest.
The great burden of the penitent, reaching out
for a Saviour, is, "Who shall deliver me from
the body of this death?" And the great joy of
the new convert is, "There is now no condemnation to them who are in Christ Jesus." The
question of becoming free from sin, and the process by which this is accomplished, has power to
affect the heart of the awakened sinner, as no
other question can.
- With scarcely less interest we go forward to
the final disposition of sin, when it shall be forever put away. We have now traced it, in the
work of salvation, from the sinner to the sacrificial victim, from the victim to the sanctuary,
from the sanctuary to the scape-goat, which in
the antitype is Satan, and are led to the conclusion that sin, of which he is himself the author,
comes to its end in his destruction.
A query may here arise relative to the punishment of sin in the person of Satan. If Satan
322
Ol,ilarttr 19ityt-ityrtt. 
THE END OF SIN.
is punished for the sins of the righteous, are not
those sins punished twice, once in the person of
Christ, who suffered for our sins, and again in
the person of Satan, upon whom they are finally
laid? We answer that the sins of the righteous
are no more punished twice than the sins of the
wicked. Christ suffered for all alike, just as
much for those who will be finally lost, as for
those who will be saved. But the lost will all
be punished at last for their own sins.
The trouble arises from a misapprehension of
the position of Christ as our substitute. The
idea seems to be generally entertained that
Christ in his own person suffered all the punishment due to the sins of all the saved, which
they would themselves have endured had they
been lost. This leaves those who believe in
eternal misery to grapple with an insurmountable problem; and it leads to the most ultra
Calvinism. The truth seems rather to be that
Christ appeared before the law as an innocent
victim to meet in behalf of others the sentence,
The soul that sinneth, it shall die."  The offering was voluntary, and therefore involved no
injustice; it was from one of so exalted a position that God could accept it; and it was of
such infinite value that the law could honorably
323 
THE SANCTUARY.
relax its claims from all those who would accept
of it, even if all the world should do so. But
we have seen from the type that the removal of
sin from the penitent did not cancel the sin
itself, but only transferred it to some other object. The forgiveness was relative, not absolute;
that is, as related to the sinner it was forgiven,
but the sin itself was considered still in existence, to be disposed of in some other way.
Christ has done for us in fact what the ancient
offering did for the sinner in figure; that is, he
has provided a mnedium through which sin with
its guilt may be removed from us and transferred to some other party.  Thus we can be
saved, but the sin must meet its just desert in
some other quarter.
Let us now consider where this, in the case
of the sinner, would naturally fall. Sin did not
have its origin with mankind. They were not
the original agents of this evil, but were seduced
and led away under the power of temptation by
another. And this we apprehend to be the difference between the condition of men and that
of Satan and his angels. With the one, sin had
its origin; and an outbreak so unprovoked and
causeless could have no forgiveness. It would
not be safe to re-instate to favor those with
324 
THE END OF SIN.
whom such a course could originate. But with
the other, with men, sin was an evil into which
they were led by another party; hence their
case could be commiserated, and provision be
made for their restoration.
Sin may therefore be represented as a partnership business. Satan is the senior party, the
sinner the junior. The latter, having been seduced into that position, is allowed, under certain conditions, to leave the company and step
out from under the obligations of the business.
Upon  whom  then will they fall? Upon  the
only remaining member of the firm, the instigator of the whole business, the senior partner,
Satan. If the sinner chooses to maintain the
partnership in that illegitimate business, he can
do so, and receive in his own person at last the
punishment of his deeds. But it is in his power,
if he so desires, to leave his present relation,
unite himself to Christ; and leave his former
business with him who is primarily responsible
for it.
And this is what we are taught by the doc trine of the scape-goat. The sinner goes free,
and Satan receives the sins he has incited the
sinner to commit back upon his own head, to
answer therefor in the settlement which hlie at
last must meet.
325 
THE SANCTUARY.
Viewing in this light the work of Satan
among mankind, it is evident that the matter
has been so overruled that he has been playing
a losing game, in seducing men to sin. It would
have been far better for him if he had done
nothing of the kind. But having entered upon
this work, we see that he has a personal interest
of the most powerful kind to induce him to hold
persons in sin to the last; for then they receive
the punishment for their own sins which he
otherwise must suffer. And every one who escapes from his power and secures salvation
through Christ, adds an additional weight to his
accumulating load of woe.
And it must strike every one as right and
consistent that this should be so. The sinner
has been seduced into sin, but he repents. Yet
standing back of the scene, there is one who is
the primary author and instigator of all, the
inciting agent in every sinner's deeds; and
when the transgressor awakes to the true nature
of his course, and sees the enormity of his
crimes, and seeks to put'away his sins, what
could be more fitting than that they should fall
back upon the head of him who first gave birth
to sin, and who has fostered the growth of every
branch from that baleful root. In this, the de
326 
THE END OF SIN.
cision of every right-minded intelligence must
be, that God is just, and Satan receives no more
than his due deserts.
Satan, having thus received the load of sins
from which the righteous have become free, and
being confined to this desolate earth, is reserved
to the day of perdition. The thousand years at
length expire, the lake of fire prepared for the
devil and his angels, appears. They are cast
therein, and all the wicked in league with them
share the same fate. Then every sin ever committed is punished, and in the persons of the
wicked, evil angels, and Satan, it perishes forever.
And here is reached that point of transcendent interest when one of the most cheering
prophecies in all the Bible can be fulfilled. For
at this point, but not before, can that universal
song of jubilee be raised to God, which the seer
of Patmos foretold in these inspiring words:
"And every creature which is in Heaven, and
on the earth, and under the earth, and such as
are in the sea, and all that are in them, heard I
saying, Blessing, and hlonor, and glory, and
power, be unto  Him  that  sitteth upon  the
throne, and unto the Lamb for ever and ever."
The quenchless flames of the fiery lake have
327 
THE SANCTUARY.
spent their force in consuming the rebel hosts.
The earth is purified by the fervent heat. No
sinner and no taint of sin is left. The new
earth appears, the abiding habitation of the just.
No room for Universalism here; for the
wicked have all been destroyed. No place for
an endless burning hell; for all who are found
worthy at last to live, are in harmony with
God's will, and filled with sympathetic joy and
praise.
328 
SUBJECT CONCLUDED.
(tagrttr         u
THE SUBJECT CONCLUDED.
HE  reader will now understand why we con    sider it difficult, as stated on page 11, to
come to wrong conclusions in reference to important prophecies connected with this question,
when this subject is correctly understood, and
almost impossible to reach correct ones, if such
understanding does not exist.
To illustrate: In the light of the sanctuary,
we at once perceive that no prophetic period
reaches to the coming of Christ; and this fact
determines the whole aspect of the Advent
movement; for without this view, we must extend the longest period to that event, and hence
go forth with an admission fatal to all our claims
as interpreters of the prophecies, that the prophecies cannot be understood; or, secondly, we
must fix upon some point of time for the Lord to
come. And of this latter work we have seen
enough in some branches of the Adventist body
to irredeemably disgrace their cause, and disgust
all sensible people. From all this we are saved
Sanctuary.           22
329 
THE SANCTUARY.
by an understanding of the sanctuary work; for
the cleansing of the sanctuary, at the beginning
of which the longest and latest prophetic period
terminates, is a work the duration of which cannot be measured by any data given in the Bible.
Hence we can set no time for the conclusion of
this service, and the second coming of Christ.
At the same time we are immovably established on the great doctrine that the second advent of our Lord is right at hand. For we behold, in this view of the sanctuary, the whole
work of this dispensation spread out in one view
before us; and we see that that work is almost
finished. All the service in the holy place,
or first apartment, is already accomplished.
That in the second apartment we know is very
brief, and that it has been now almost thirtythree years in progress.  When that is finished,
Christ's work as priest is done; and his second
coming in his new office of King of kings, immediately follows. What, then, must be our view
of the second coming of Christ? We must regard it as at the door. To' do otherwise would
be to willfully ignore all the mighty array of
evidence by which the sanctuary subject is sustained. Had we no other evidence, had no signs
been foretold, nor any other lines of prophecy
330 
SUBJECT CONCLUDED.
been given, we have enough in this to show us,
beyond the possibility of question, that this dispensation is almost finished, and that the second
coming of Christ in such overpowering glory
that no sinner can behold it and live, is at the
very door.
We are, furthermore, saved from the fearful
step of denying the existence of the law of God.
In the sanctuary we behold that law, reposing
beneath the eye of Jehovah, and guarded by the
highest and brightest seraphs that surround his
throne. We behold it there just as it read upon
the tables, God-written, which were deposited in
the sanctuary here below, and just as it was
heard, when, uttered by the Creator's lips from
the summit of Sinai thirty-three hundred years
ago, it reverberated around the earth, in echoes
that shook the world. It still exists; it is unchanged; the seventh day is still the Sabbath.
A sight of the sanctuary as it now exists, is an
end of all controversy on these vexed questions.
He who receives what we here set forth as the
truth on this subject will inevitably keep the
seventh day as the Sabbath. There is no avoiding it. And he will believe in the soon-coming
of Christ. In other words, he will be a SEV ENTH-DAY ADVENTIST.
331 
THE SANCTUARY.
Again, we are guarded by this subject against
the error of supposing that the dead are con scious, and the soul immortal; for it is at once
seen that the atonement, which is the canceling,
in behalf of the penitent sinner, of the debt incurred by sin, is not applied to a single soul
(save only by anticipation in a few exceptional
cases) till this closing division of our Lord's ministry. The righteous dead are not therefore
with Christ, nor are they receiving their reward;
for their sins must be atoned for, or be blotted
out, before they can receive these blessings.
They are therefore sleeping in their graves.
We are also held to our view that the seven
last plagues are future; for they cannot fall till
Chriat's mediation ceases; and this determines
the chronology of the third angel's message, and
the work of the two-horned beast to the present
time, while the work in the sanctuary is closing.
We are now prepared to take a retrospective
view of this important subject. The questions
proposed in the beginning of this work, are now
answered.
To the question, "The Sanctuary-what is it?"
the answer has been plainly found. It is not the
earth, not the land of Palestine, not the church;
but, as revealed to us in the Scriptures, it is, first,
332 
SUBJECT CONCLUDED.
the dwelling which the Lord provided for himself here among men, in the tabernacle of Moses,
and afterward in the temple of Jerusalem; and,
secondly, we behold it as the temple of God in
Heaven, his dwelling-place on high.
To the question, "When is it?" the answer
has come. In all its most important aspects, it
is now.  Beginning with Mloses, fifteen hundred
years before Christ, it becomes an object of everincreasing interest, till, as we reach our own generation, and the work connected with it is about
to close, the issues there to be decided make it
an all-important center of consideration and
study.
To the question, "Where is it?" the answer is
equally plain. During the typical dispensation,
it was here upon earth; in the present antitypical dispensation, it is in Heaven.
"What are its uses?"  It is the center around
which all the worship of God revolves, and to
which every act of devotion points.  "And why?"
Because it is the habitation of God, and there in
the most holy, he placed the transcript of his
will, the ten commandments; and there on the
mercy-seat, the cover of the ark, is the focal point
in the work of redemption, where "mercy and
truth meet together, and righteousness and peace
333 
THE SANCTITARY.
kiss each other." There reposes the law which
shows transgression; and there is presented the
blood which satisfies the law, and, so far as the
sinner's record is concerned, blots out the sin.
"What are its relations, and how extensive?"
The previous chapters of this work have partially
and imperfectly answered this question. It relates to everything in the plan of salvation, and
has to do with every individual who comes within the range of Christ's redeeming work.
"What prominence is given to it on the inspired pages of the book of God's revelation to
men?"  Great prominence.  The word occurs
one hundred and forty-four times, not merely as
casual mentions, but often as the theme of the
discourse itself.
"What bearing has it upon the interpretation
of the prophecies?"  A bearing the most intimate. It shows that no prophetic period reaches
to the coming of the Lord, but only to the short
but indefinite work called the cleansing of the
sanctuary which just precedes that coming. It
thus saves us from the folly of time-setting.  It
clears up and explains the mystery of the disappointment in the past Advent movement.
Mistaking the sanctuary to mean the earth, it
was supposed that the cleansing of the sanctuary
334 
SUBJECT CONCLUDED.
meant the purifying of the earth by fire; and as
the Lord is to be revealed in flaming fire, it was
argued that the Lord must then come. Hence
the coming of the Lord was looked for at the end
of the 2300 days in 1844. But the prophecy
only says, "Then shall the sanctuary be cleansed,"
which we now see to be the closing work of our
High Priest in the temple above. It explains
the parable of the wedding garment, Matt. 22:
11-13, shows where that preliminary work of
Judgment comes in, which must precede the
coming of Christ, and shows how and when that
sentence which eternally fixes every man's condition, whether he be filthy or righteous, unjust
or holy, can go forth before the Lord appears.
Rev. 22'- 11.
<How is its past history calculated to in terest, or its present work concern, us?"  Its
past history interests us because it is the textbook from which we learn the nature of the work
of our great High Priest above, and the manner
of his ministration; and its present work concerns us, because in connection'with the declaration of the prophecies concerning it, we learn
more definitely than from any other source, our
proximity to the end.
"In what way are our dearest interests con
335 
THE SANCTUARY.
nected with it?" Our dearest interests are there
because there is our only hope of life and salvation. There is to be found the only means that
can cleanse our souls from guilt, and there the
only Advocate who can plead our cause. If we
accept his mediation on the free terms offered,
our case will go well; if we reject it, all is lost.
The court is now sitting; its session soon will
close, and its eternal decisions be rendered.
These are the claims it now has upon our attention, the strongest and most urgent that can
ever be brought to bear upon men.
All through its history are epochs of interest.
It was a point of great interest when the tabernacle was first erected in this world of ours, and
an outward symbol of the work of salvation was
given to men.
It was a point of interest when the tabernacle
gave place to the larger and more glorious structure of the temple, and when in the dedication of
that temple the most imposing religious ceremony
was performed which the world has ever witnessed.
It was a point of still greater interest when
the typical dispensation closed, and a transfer
was made from the sanctuary below to the sanctuary on high. Henceforward we come directly
336 
SUBJECT CONCLUDED.
to Jesus, the mediator of the new covenant, and
turn our attention to Jerusalem above.
A point of still deeper interest to us was reached
when at the end of the 2300 days in 1844 the
time came for the cleansing of the sanctuary, and
the ministration was moved from the holy into
the most holy place. Then the temple of God
was opened in Heaven. Then was discerned, by
faith, the ark of God's testament there. Then
the position of the moral law was seen, enthroned
in the very presence of Jehovah, immutable,
eternal. Then was discovered the connection
between this subject and the seal of the living
God, the sealing work, the last message of mercy,
and the closing up of the great Advent movement of the present generation. Then the foretold Judgment hour began, and the church entered
upon the great Sabbath reform. With this subject all portions of the message are connected;
this is the grand center and citadel of the present
truth.
Then it was seen that the time of probation
could last but a little longer; for the final work
in the sanctuary must be brief. Should it be
otherwise it would destroy the type, and show
in the plan and work of God a want of consistency and harmony, which we know does not
sanctuary.          23
337 
THE SANCTITARY.
exist. And already for nearly thirty-three years
this work has been going forward. We understand
that, beginning with the human race at the opening of the world's his,tory, the examination passes
down through successive generations, in consecutive order, till at lmgth the cases of the last generation, the living, are reached, who come latest
into this investigative Judgment, and the work
closes. And what generation has the work now
reached? Has it come down to the age of Noah?
Of Abraham? of Job? of Moses? of Daniel?
Has it reached the age of the apostles and the
early Christians?  Are their cases now in review
before the great tribunal above? Has it come
down to the setting up of the papacy, to the Dark
Ages, when the Waldenses and other few faithful
witnesses in obscurity and concealment kept the
light of God's truth alive in the world? Has it
come down to the great Reformation, to the times
of Luther? of the Wesleys? We know not.  We
know only that it is passing down somewhere
through these generations, and rapidly approaching the living, when our cases will come up for
decision, and our destiny be decided forever.
And here we now stand waiting; may we not also
say, preparing?
But with considerations of such thrilling in
33.I 
SUBJECT CONCLU)DED.
terest even as these, our view of this subject does
not end. We go forward a little in the future,
and behold the sins of all the righteous loaded
upon the head of the antitypical scape-goat, to
be put away forever. We see Satan bound, and
the saints forever free from his power. This is
a point of transcendent interest to all the righteous. Then we take our first draughts from the
cup of immortality. Our sins are borne away.
They come up to trouble us no more. We cannot recall them; and even God says that he will
forget them. HIe who instigated them will then
have received them back again. Here the serpent's head is effectually bruised by the seed of
the woman. Here the strong man armed (Satan),
who has been shutting up even the followers of
Christ in his prison house, the grave, for six thousand years, will be bound by a stronger than he
(Christ), and his house be spoiled of its precious
treasures. Then will the tares have been bound
in bundles for the burning, and the wheat have
been gathered into the heavenly garner. Then
our High Priest will have come forth from the
sanctuary to pronounce the everlasting blessing
upon his waiting people. Then we shall have
come, not by faith merely, but in deed and in
truth, unto MIount Zion, and the city of the living
339 
THE SANCTUARY.
God, the heavenly Jerusalem, and to an innumerable company of angels. Then will the redeemed, placing the foot of triumph upon the
world, the flesh, and the devil, raise their glad
voices in the song of Moses and the Lamb.
Glorious and longed-for day! The Lord hasten
it in his time.
One more scene remains: the kindling of those
final fires prepared for the devil and his angels,
at the end of the thousand years. Here is also
the perdition of ungodly men. And here all the
agents of evil, root and branch, Satan and all his
followers, be they angels or men, are destroyed
from the universe of God. The deepest taint of
the curse is burned out of the earth; the last vestige of disgrace is removed; and from the ashes
of the old system, by a new act of God's creative
energy, who says, "Behold, I make all things new,"
there spring forth a new heavens and new earth,
fitting abode of the redeemed forever. And of
Satan's original rebellion, then nothing remains
but the great and solemn lesson of sin and its
fearful results, which will ever tend to confirm in
uprightness and holiness all other intelligences
in all the universe.
Thus triumphantly for God's name and glory
does his controversy with sin and sinners end.
.140 
SUBJECT CONCLUDED.
Here are finished the results of all Christ's work
as connected with the sanctuary. Redemption is
successfully completed. The original purpose in
regard to this world, that it should be the beauteous abode of holy beings, is carried out.  The
requisite number to people it is secured, and the
earth is renewed to be their eternal abode. Here
the righteous are called to inherit the kingdom
prepared for them from the foundation of the
world.
And fiom this height of ineffable bliss, away
through the ever-revolving cycles of eternity,
there open before us boundless vistas of
EVERLASTING LIFE AND ETERNAL GLORY.
341 
COMPLETE LIST
-- OF
TEXTS CONTAINING THE WORD SANCTUARY.
are two Hebrew words rendered sanctuary.  The
Lese is mikdash, Wlp., which is translated sanctuary
e times, as follows:15: 17. (in) the sanctuary, 0 Lord, which thy
25:  8. let them make me a sanctuary;
12:  4. nor come into the sanctuary,
16: 33. make an atonement for the holy sanctuary,
19: 30. and reverence my sanctuary:
20:  3. to defile my sanctuary,
21: 12. Neither shall he go out of the sanctuary,
nor profane the sanctuary of his God;
-  23. profane not my sanctuaries:
26: 2. and reverence my sanctuary:
31. your sanctuaries unto desolation,
3: 38. keeping the charge of the sanctuary
10: 21. bearing the sanctuary:
18:  1. shall bear the iniquity of the sanctuary:
19: 20. he hath defiled the sanctuary of the Lord:
24: 26. that (was) by the sanctuary of the Lord.
22: 19. build ye the sanctuary of the Lord God,
28: 10. to build an house for the sanctuary:
20:  8. have built thee a sanctuary
26: 18. go out of the sanctuary;
29: 21. for the sanctuary, and for Judah.
30:  8. enter into his sanctuary,
36: 17. the house of their sanctuary,
10: 39 (40). (are) the vessels of the sanctuary,
Neh.
(342) 
A CONCORDANCE.
Ps.       73: 17. Until I went into the sanctuary of God;
74:  7. They have cast fire into thy sanctuary,
78: 69. he built his sanctuary like high (palaces),
96:  6. strength and beauty (are) in his sanctuary.
lta.        8: 14. he shall be for a sanctuary;
16: 12. he shall come to his sanctuary to pray;
60: 13. to beautify the place of my sanctuary;
63: 18. our adversaries have  trodden down thy
sanctuary.
J cr       17: 12. the place of our sanctuary.
51: 51. strangers are come into the sanctuaries of
Lam        I: 10. the heathen entered into her sanctuary,
2: 7. he hath abhorred his sanctuary,
20. the prophet be slain in the sanctuary of
Eze.       5: 11. because thou hast defiled my sanctuary
8   6. I should go far off from my sanctuary?
9:  6. and begin at my sanctuary.
11: 16. yet will I be to them as a little sanctuary
23: 38. they have defiled my sanctuary
39 they came the same day into my sanctuary
24: 21. 1 will profane my sanctuary,
25:  3. Because  thou  saidst,  Aha,  against  my
sanctuary,
28: 18. Thou hast defiled thy sanctuaries
37: 26, will set my sanctuary in the midst of them
28. ny sanctuary shall be in the midst of them
43: 21. without the sanctuary.
44:  l  the gate of the outward sanctuary
5. with every going forth of the sanctuary.
7. to be in my sanctuary,
8. keepers of my charge in my sanctuary
9. shall enter into my sanctuary,
11. they shall be ministers in my sanctuary,
15. kept the charge of my sanctuary
16. They shall enter into my sanctuary,
45:  3. in it shall be the sanctuary
4. the ministers of the sanctuary,
343 
THE SANCTUARY.
Eze.        45: 4. and an holy place for the sanctuary.
18. cleanse the sanctuary:
47: 12. they issued out of the sanctuary:
48: 8. the sanctuary shall be in the midst
10. the sanctuary of the Lord shall be in the
21. and the sanctuary of the house
Dan.        8: 11. the place of his sanctuary was cast down.
9: 17. cause thy face to shine upon thy sanctuary
11: 31. they shall pollute the sanctuary
Amos       7:  9. and the sanctuaries of Israel
This word occurs in only four other instances, and is
translated once "hallowed part," twice "holy places," and
once "chapel."
The other word is kodesh, Vi, which is translated sanctuary seventy one times in the following instances:Ex.        30: 13, 24. After the shekel of the sanctuary.
36: 1. for the service of the sanctuary
3. of the service of the sanctuary
4. the work of the sanctuary
6. the offering of the sanctuary
38: 24, 25, 26. after the shekel of the sanctuary.
27. the sockets of the sanctuary.
Lev.        4:  6. before the vail of the sanctuary
5: 15. after the shekel of the sanctuary
10:  4  your brethren from before the sanctuary
27: 3. after the shekel of the sanctuary.
25. according to the shekel of the sanctuary
Num.        3: 28. keeping the charge of the sanctuary
31. the vessels of the sanctuary
32. that keep the charge of the sanctuary
47, 50. after the shekel of the sanctuary
4: 12. wherewith they minister in the sanctuary.
15. made an end of covering the sanctuary.
- and all the vessels of the sanctuary.
16. in the sanctuary, and in the vessels
7:  9. the service of the sanctuary
344 
A CONCORDANCE.
Num.        7: 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79,
85, 86, after the shekel of the sanctuary.
8: 19. come nigh unto the sanctuary
18: 3. they shall not come nigh the vessels of the
sanctuary
5. ye shall keep the charge of the sanctuary.
16. after the shekel of the sanctuary
1 Chron.   9: 29. all the instruments of the sanctuary
24: 5. the governors of the sanctuary
2 Chron. 30: 19. the purification of the sanctuary.
Ps.       20:  2. send thee help from the sanctuary
28: 2. (margin) the oracle of thy sanctuary
29: 2. (margin) in his glorious sanctuary
63: 2. as I have seen thee in the sanctuary
68: 24. my King, in the sanctuary
74: 3. the enemy hath done wickedly in the sanct
uary
77: 13. Thy way, 0 God, (is) in the sanctuary
78: 54. to the border of his sanctuary
96:  9. (margin) in the glorious sanctuary
102: 19. he hath looked down from the height of his
sanctuary.
114:  2. Judah was his sanctuary.
134: 2. Lift up your hands (in) the sanctuary
150:  1. Praise God in his sanctuary
Isa.      43: 28. profaned the princes of the sanctuary
Lam.        4:  1. the stones of the sanctuary are poured out.
Eze.       41: 21. the face of the sanctuary
23. the temple and the sanctuary had two
42: 20. make a separation. between the sanctuary
44: 27. the day that he goeth into the sanctuary,
to minister in the sanctuary
45:  2. Of this there shall be for the sanctuary
Dan.        8: 13. to give both the sanctuary and the host
14. then shall the sanctuary be cleansed.
9: 26. destroy the city and the sanctuary
Zeph.       3:  4. her priests have polluted the sanctuary
345 
THE SANCTUARY.
This word is also translated fifty-two times holy or most
holy place, referring to these apartments of the sanctuary.
In the New Testament the word hagion, ayLov, is rendered
sanctuary in the following four instances:
Heb.       8: 2. a minister of the sanctuary and
9: 1. divine service and a worldly sanctuary
9: 2. which is called the sanctuary
13: 11. brought into the sanctuary by the
This word occurs in only six other instances, in which it
is rendered holy place, holiest, and holiest of all, all referring to the sanctuary.
It will thus be seen that the original terms in Hebrew and
Greek which are employed to describe the sanctuary, or
some part of it, are used 202 times with direct reference to
that object, and are 144 times translated sanctuary in our
English version.
NOTE. The statement is once or twice made in this work that the word
sanctuary occurs in the Bible 146 times. The foregoing list from the Englishmani's Hebrew, and Greek, Concordances, will be a sufficienit correction.
AUTHORS QUOTED.
PAGE
Maccabees,............... 37
M'Clintock and Strong, En  cyc. Bib. Lit.,.......... 226
Mercerus................ 59
Mitchell, Prof............  80
Prideaux........... 37, 81, 151
Relig. Encyclopedia,.......    39
Septuagint,............... 59
Sins of the lpines,.........  63
Smith' s Dictionary,...117, 24'2
Smith's History of the
World,.............   154, 175
Stockius.................. 58
Theodotion,..............  59
Vulgate...................  59
Whiting,.............58, 60, 75
PAGE
Adverbt Shiaeld, 61, 63, 105, 199
Advent -[leald, 78, 79, 103, 107
Apollos H       al      e............., 106
Arias Montanus.............59
Beecher, Chas., " Redeemer
and Redeemed,"......... 311
Elliott' s Horse Apocalypticao 49
Eusebius,.............. 86, 90
Gesenius................. 58
Hales, Dr.,......... 46, 47, 64, 87
Hengstenberg..........0;, 312
Jenks'Comprehensive Com  mentary,................ 310
Josephus,............... 37
Junius..................59
litch, J.,.               58
346 
INDEX.
PAGE.
ABSURDITIES arising from disconnecting the 70 weeks
and 2300 days,............................................. 108
A common error corrected,...................................... 126
Acts 2: 38, and Rom. 5: 11, explained........................ 279
Alexander, death of,............................... 32
Antiochus Epiphanes not symbolized by little horn of
Dan. 8........................................ 35
Antitype of candlestick,........................... 193
" altar of incense,........................ 193
golden censer,.......................... 193
"    ark of testament,................................... 193
Antitypes fulfilled on same day as types,.................... 285
Appearance of the temple,................................. 148
Atonement, false views and their results,.................. 276
explained by the sanctuary,..................... 276
"  how and when made,............................. 277
" events not to be confounded..................... 278
not made by Satan,............................. 319
Authors who adopt the year-day principle,.................  50
Authority of Ptolemy's Canon,.............................  81
A work of Judgment must precede Christ's coming....... 256
Battle of Arbela, date of,............................32
Between the cherubim,.......................................... 230
Bible chronology, when assumed.............................. 88
Boards of sanctuary, how arranged,.......................... 114
Bottomless pit, meaning of,.........................3. 816
Christ's offering general-atonement specific,.......... 278
Cleansing of the earthly sanctuary,.......................... 205
"  heavenly sanctuary.................. 245
(347) 
THE SANCTUARY.
Cleansing of sanctuary-relation to living,................. 295
Connection between Dan. 8 and 9,...........................  52
Correct reading of Dan. 8: 14,.................................  47
Curtains of the tabernacle,...................................... 116
Daniel's prophecy of the new-covenant sanctuary......... 198
Date of Christ's baptism,.......................................  84
1"     "      crucifixion,......................... 86
David's proposition to build the temple...................... 143
Decrees for rebuilding Jerusalem,.............................  68
Description of the Hebrew encampment..................... 120
Description of interior of the sanctuary...................... 127
Determined, Dan. 9: 24, means "cut off,"...................  58
Diagram of the sanctuary,.......................... 122
Dimensions of the sanctuary,.................................... 114
Embarrassment of Advent Herald on prophetic chro  nology....................................... 103
End of first 49 of the 490 years,........................ 82
" the 69 weeks, or 483 years........................ 83,
Evening-morning, meaning of,....................... 46
Explanation of 1 Kings 8: 21,......................... 151
First Kings 8: 9, harmonized with Heb. 9: 4............... 151
Forgiveness conditional, illustrated,.......................... 280
Four kingdoms of goat....................................  33
Furniture of the sanctuary,.............................. 121
God not confined to one locality................................ 231
God's throne a living throne..................................... 232
" " 1 first seen in the first apartment of the heav  enly sanctuary,.................................233
Has the world always had a mediator?....................... 238
Heb. 9: 1-5, examined..................................... 112
Herod's temple...................................................... 172
History of the tabernacle after the destruction of Shiloh, 138
" the ark in the hands of the Philistines,......138
348 
INDEX.                   349
How Christ bears the sins of the world..................... 245
How and when Christ confesses the names of his people, 260
" In the side of the ark," meaning of........................ 151
Length of Christ's ministry...................................  85
Location of Gilgal and Shiloh,................................. 133
" the temple............................................. 145
" the true sanctuary.....................189
Macedonia, when corquered,..................................  37
Men of Beth-shemesh smitten for looking into the ark, 140
Ministration of the earthly sanctuary................ 197
Ad "-  heavenly sanctuary....................... 214
Mystery of God, definition of.................................... 272
",  "    when and how finished.............. 272
Nothing in Heaven that needs cleansing.............. 200
Object of ministration in both dispensations,............... 266
Order and number of tribes around the tabernacle,.....119
Paul's conclusion respecting priesthood of Christ,......... 214
Peculiarity of periods commencing before and endiig
after Christ,....................................93
Persian supremacy, date of,.........................31
Position of "our opponents,".................................. 105
Probation continues during atoiemeiit,............... 289
Provision made for all,............................................ 243
Ptolemy's canon,............................................. 81
Remarkable events occurring at the tabernacle........... 132
Revelation 10: 7 explained....................................... 269
Rome symbolized by little horn of Dan. 8,................. 37
Satan's rival sanctuaries..................................... 195
Satan bound,...................................................... 314
Salvation offered during cleansing of sanctuary,........... 292
Scape-goat not a type of Christ,.....................308
349
INDEX. 
THE SANCTUARY.
Scape-goat a type of Satan,......................................  310
Seven last plagues-cannot fall while we have a mediator, 299
"  connection with sanctuary work,..... 300
"    "  "    future and literal,........................   301
's   "  "    described,...................................  302
" Shall be cleansed" means to begin the work............ 253
Shiloh, the figure of utter destruction,....................... 137
Sins not punished twice,........................... 323
Sins of righteous fall at last on Satan,........................ 324
Sins transferred to the heavenly sanctuary,................ 247
State of Israel at call of Samuel,............................  134
Strength of sanctuary movement,.............................. 268
Superiority of Christ's priesthood.............................. 240
Symbolic Euphrates, Turkey, dried up,.....................  303
Syria, when conquered,.......................................... 37
Termination of five prophetic periods,....................... 97
Terms used by David, Habakkuk, John, Zechariah, Jer  emiah, and Paul to describe the sanctuary............... 192
Testimony of Dionysius to the darkness at the crucifix  ion of Christ,..................................................... 87
The sanctuary described,...................................... 113
" Ad" date of erection,..................... 129
,,,, date of entrance into promised land,...... 133
,' "     not the earth,.................................... 183
,, A' not the land of Canaan,................186
not the church,......................187
of the new covenant........................... 181
4  "4 ~how trodden under foot,...............194
,,  "    cleansed with blood.  Paul's testimony, 201
Ad " in Heaven has two'holy places,................ 219
The two apartments of the sanctuary,................115
The court of the tabernac       le...................................... 118
The table of show-bread,........................... 124
The altar of incense,...................................... 124
The golden censer,................................ 125
The ark of the covenant,........................... 126
350 
INDEX.                   351
The mercy-seat, its form and use,............................. 126
The Shekinah, where manifested,........................... 127
The ark of God taken,............................. 136
The ark in the house of Obed-edom,.......................... 142
The sanctuary offered by Ezekiel explained,...........162
The new-covenant sanctuary...................................    181
The true the antitype of the earthly,................... 181
The earth not the sanctuary,........................183
The land of Canaan not the sanctuary, 1............... 186
The church not the sanctuary,....................... 187
The two goats on day of atonement,........................... 207
The scape-goat,............................................. 209
The forgiveness of sin, what?................................... 211
The heavenly sanctuary has two holy places,................ 219
The sanctuary to be cleansed not Palestine nor Jerusa   lem.  Illustration,........................................... 250
The subject of the sanctuary the only one which pro   vides for the necessary preliminary  investigative
Judgment before Christ comes,.............................. 257
The books examined,.............................................. 259
The Father takes a new position when the cleansing of
the sanctuary commences........................ 234
The tenth day of the seventh month,...............  283
The atonement, not the day of atonement, typical,........ 286
The temple built after a pattern,....................144
"   called "Ithe sanctuary,"....................... 145
"   date of building,................................ 146
" " dedication of,......................................... 154
taken by Shishak,................................... 156
repaired by Jehoash.............................. 157
robbed by Ahaz........................ 157
repaired by Hezekiah,............................ 157
' " profaned by Manasseh,.................... 157
" " repaired by Josiah,......................158
'    "   forsaken by G o d.................................... 158
"    "   plundered by Nebuchadnezzar.................. 160
351
INDEX. 
THE SANCTUARY.
The temple destroyed by Nebuchadnezzar................... 161
" rebuilt,............................................... 168
"  things wanting in second,........................ 168
"  "   rebuilt by Herod.................................... 172
" finally left desolate and destroyed........... 173
The new covenant, how confirmed,............................. 180
The ark of God seen by the church,........................... 264
The ten lost tribes........................................ 167
The last plague universal,.......................................   304
The end of sin................................................ 322
The way prepared for Rev. 5: 13 to be fulfilled............ 327
Thirteen witnesses to date of crucifixion,....................  88
Time during which the sanctuary abode in Shiloh,........: 133
Time when the temple of God was opened,.................. 262
Two vails to the tabernacle and sanctuary,................. 226
Type and antitype compared,................................... 191
Universalism and eternal torment shut out...........8....... 328S
Urim and Thummim, meaning of,............................... 171
Uzzah, why slain for steadying the ark,..................... 141
Vails of the sanctuary......................................... 121
Value of the golden candlestick,......................... 123
Vessels for temple service,.......................... 149
Vision, length of, Dan. 8,................................. 45
What constituted the commandment,..................      76
What became of the first tabernacle,.................    150
What became of the ark....................................... 169
What offerings transferred sins to sanctuary................ 242
Where the ministry in Heaven commenced.................. 215
When Christ comes to Ancient of days,....................... 235
Why the ark is still called the ark of "i His testament," 264
Within the vail, Heb. 6: 19, 20, explained,............221
Work of the sanctuary inspired,............................... 127
Year-day principle...............................................  45
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Part First is the Biblical history of
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Appeal to the Baptists for the Restoration
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The Sunday-Seventh Day Examined. A
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Sunday is the original seventh day,
and shows what absurdities and con      tradictions men involve themselves
in, in laboring to prove that Sunday
is the true Sabbath................. 88
Review of Gilfillan; or, Thoughts Suggest      ed by the Perusal of Gilfillan and
other authors on the Sabbath, by
THOMAS B. BROWN, Pastor of the
Seventh-day Baptist church at Little
Genesee, N. Y.................. 64
The Seven Trumpets. An Exposition of
the subject, as set forth in the eighth
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The Date of the Seventy Weeks of Dan.
9 Established; or, A Treatise on
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23oo days are to be reckoned, and
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H. WAGGONER..................64 
The Truth Found. The Nature and Obli      gation of the Sabbath of the Fourth
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WAGGONER.....................64 
Vindication of the True Sabbath, in two
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The Ancient Sabbath.  Forty-four Objec      tions Considered................... 88
Sermon on the Two Covenants, by ELDER
J. N. ANDREWS................. 48
Hope of the Gospel, by ELDER J. N. LOUGH      BOROUGH.......................... 80
Saints' Inheritance; or, The Earth Made
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Redemption..........................
The Second Advent....................
The Sufferings of Christ.................
The Present Truth......................
Origin and Progress of S. D. Adventists....
The Two Thrones........................
The Rejected Ordlinance...............
The Seventh Part of Time...............
The Ten Commandments- not Abolished...
The Two Covenants......................
Address to the Baptists................. 
Systematic Benevolence................... 
Spiritualism a Satanic Delusion...........
Samuel and the Witch of Endor........... 
The First Message of Rev. 14.............
The Second Message of Rev. 14...........
The Third Message of Rev. I4..........3
Who Changed the Sabbath?.............
The Lost-Time Question..................
Scripture References....................2 
The End of the Wicked.................2 
Infidel Cavils Considered................ 
Sabbaton: An Exposition of Matt. 28: I..
Christ in the Old Testament............
The Sabbath in the New Testament.......
The Spirit of Prophecy.................
The Old Moral Code Not Revised..........
The Sanctuary of the Bible,.....,.,......
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The Judgment........................ I 6
Much in Little........................ I6
The Millennium........................ x6
The Two Laws.....................i. 6
Seven Reasons for Sunday-Keeping Exam      ined........................ I6
The Definite Seventh Day.............i6..... 6
Departing and Being with Christ......... i6
The Rich Man and Lazarus.............. I6
Elihu on the Sabbath.................... i6 
The Coming of the Lord................. 8
Perfection of the Ten Commandments....  8
Without Excuse......................... 8
Thoughts for the Candid................   8
Appeal on Immortality.................. 8
Which Day Do You Keep? and Why?.....  8
Is the End Near?........................ 8
Can We Know?........................... 8
The Sleep of the Dead................ 8
The Sinner's Fate................... 8
Is Man Immortal?..................... 8
One Hundred Bible Facts upon the Sabbath. 8
What the Gospel Abrogated............. 8
S..iday not the Sabbath.................     8
The Christian Sabbath................ 8
Why not Found out Before.............. 8
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necessity for a reform in dress, but
have been deterred from any attempt
at reform by an unwillingness to ex      pose themselves to ridicule by adopt      ing a peculiar style, that all the most
essential features of a healthful dress
may be adopted without subjecting
the wearer to embarrassment on ac      count of peculiarity of appearance.
Paper covers,,................40
19
I5
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Catalogue.
Health and Temperance Tracts.
Pages. Price.
Dyspepsia. An account of its causes, how
to prevent it, and how to cure it. 32
Healthful Clothing. A description of the
evils of fashionable dress. The sub      ject is treated candidly, and the
writer admits the possibility of mak      ing a commendable reform in dress
without exposing the wearer to ridi      cule on account of external peculiar      ities......................... 32
Startling Facts about Tobacco. A vivid
portrayal of the evil effects arising
from the pernicious habit of tobacco      using. Scores have been reformed
by perusing it....................  32
Tea and Coffee. In this tract are given the
principal Objections to the use of
these popular beverages. Many per       tons have been convinced of their in       jurious qualities by its perusal......   
Wine and the Bible. A candid considera       tion of the Bible view of the wine
question, in which it is shown  con       clusively that the Bible affords no
support to the use of intoxicating
drinks as a beverage under any cir       cumstances.......................
Principles of Health Reform. A brief re       sume of the principles which under       lie the teaching of health reform,
which forms an appropriate intro       duction to the subject for one who
wishes to investigate it............. I6
20
4
4
4
4
24
3
2 
Health and Temperance Tracts.
Pages. Price.
Twenty-five Arguments for Tobacco-Using
Briefly Answered. This tract sweeps
away every shadow of a pretense
which the tobacco slave can devise
in favor of the continuance of the
habit................................ 24  3
Pork. In this tract many startling facts
with which the public are generally
unacquainted'are brought out in a
comprehensible manner. No lover
of swine's flesh can read it without
losing his relish for that kind of food.
The tract contains an engraving of
the terrible trichina worm, together
with a full description of the parasite. I6
The Drunkard's Arguments Answered. A
complete refutation of the arguments
commonly urged by the drunkard
and the moderate drinker in favor of
alcoholic drinks.................. I6
Alcoholic Medication. An exposure of the
numerous evils arising from the pop      ular use of alcohol as a remedy for
disease......................... I 6
Moral and Social Effects of Alcohol. This
tract is a collection of facts and sta       tistics which are sufficient to astonish
those who have not considered this
phase of the subject.............. 8
Causes and Cure of Intemperance.   The
real causes of drunkenness are pointed
out where they' are least likely to be
suspected. The evil is traced to its
true source, and the only remedy
pointed out....................... 8
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Page6. Price.
Alcohol: What is it? The question is an      swered by a description of the chem      ical and physical properties of alco      hol, and the mode of its production.
Alcoholic Poison. A personal appeal to
young men just entering upon a career
of drunkenness. Plain, pointed, and
practical....................... 4
True Temperance. A definition ot true
temperance, and the true temperance
platform. All who are interested in
the establishment of temperance re      form upon a permanent basis should
read and circulate it............
The whole series, put up in a neat pack      age,................................250
The tracts will be furnished at the rate of
8oo pages for $i.oo. A liberal discount will be
made to tract and temperance societies.
22
~11
4
3:/2
311,
4
30 
JUVENILE PUBLICATIONS.
Pages. Price.
Life of Elder Joseph Bates, with portrait.
This is a reprint of his Autobiogra      phy, which relates his experience
of twenty-five years on shipboard,
with incidents of his advancement
from cabin-boy up to master and
owner.   Here  will be found the
record of fearful dangers and advent      ures, and wonderful escapes and de       liverances. And right here, associ       ated more or less with all that is
evil, Captain Bates became a most
thorough reformer, and a devoted
Christian.  Tinted paper,...........352
Plain white paper,..............
Thrilling Incidents in the Political Life of
Francesco Urgos, including his Trav      els in Africa and Syria. This work
vividly sets forth the varied trials
and sufferings of one of the noble
sons of Italy, while a soldier in the
army of Garibaldi, and afterward a
prisoner of the Holy Inquisition,
before which he was tried, con       demned, and flogged to insensibility
and almost to death. The author
relates his perilous escape from the
tyrants of Rome, and subsequent
travels with an English noblemrnan.318 I 25
I O0
85 
Juvenile Publications.
Pages. Price.
Sabbath Readings for the Home Circle.
In two volumes, containing moral
and religious reading for the house       hold; carefully selected, and com       piled for the use of Sabbath-schools
and family libraries. These volumes
will be found the most forcible teach       ers of the principles of obedience,
kindness, and benevolence, by relat       ing instances of conformity to them
and departure from them, in such a
manner as to lead to their love and
practice. Great care has been taken
to exclude anything of a sectarian
character.
Vol. i is especially adapted to the wants of
the youthful mind...............384
Vol. 2 continues the same course.of reading,
and introduces articles suited to the
wants of the whole family circle.....46
Golden Grain Series, a choice collection of
instructive stories suited to the wants
of children from eight to sixteen
years and older, illustrated and beau      tifully bound in two volumes.
Vol. I, The Hard Way................. I6o
Vol. 2, The School-boy's Dinner........ I6o
Other volumes in preparation.
Golden  Grains in Ten  Pamphlets.  The
same reading is put up without pic      tures, in ten pamphlets of 32 pages
each. In this form they are espe      cially suited to Sabbath-school work,
being unequaled as prizes for juve      nile classes.
24
75
75
50
50 
Juvenile Publications.
Pages. Price.
Robin's Judgment Book.
Annie's Savings Box.
Always the Bible.
The Hard Way.
The Sister's Lesson.
The School-boy's Dinner.
Seven Times.
The Wicket Gate.
The Sensitive Plant.
The Two Gardens.
I
The Series....................320
The Sunshine Series.   Stories  for little
ones, in ten small books, adapted to
children from the ages of four to
ten years and older, put up in
glazed paper covers, each containing
32 pages of choicest moral and relig       ious stories, taken from a mother's
scrap-books of twenty years' collec      tion.
The Series,...................320
The same reading in twenty plain
books, for Sabbath-school prizes and
rewards of merit..................320
The Child's Poems. Containing Little Will
and other stories that will captivate
the young reader and teach many
lessons of temperance and virtue.
Bound in cloth, and richly embossed
with gold and black.............x. 28 
The Game of Life. Three lithographic illus —
trations, with explanations. These
scenes represent Satan playing a game
with man for his soul. In the first
scene, The Game in Progress, Satan
25
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No.
No.
No.
No.
No.
No.
No.
No.
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Catalogue.
Pages. Price.
and man are represented as intent
upon the game spread before them
upon a covered sarcophagus. The
second scene, The Game Lost, represents Satan as victor, man in despair.
The Game Won reverses this scene.
Neatly bound in board,............
The Advent Keepsake. A collection of
Bible texts for each day of the year,
on the subjects of the Second Ad      vent, the Resurrection, etc. Muslin, I36
CHARTS3 PICTURES, ETC,
The Way of Life; or, the Plan of Redemp      tion from Paradise Lost to Paradise
Restored. This is a beautiful and
most instructive engraving, I9 X 24
inches, with a key of explanations.
The Prophetic Chart; illustrating the vis      ions of Daniel and John. This chart
is a fine lithograph 33x43 inches, and
is much improved over former edi      tions. Cloth, with rollers, the best
form for those who carry them from
place to place,
Paper, backed with cloth, a more
elegant form for churches and fam      ilies,I
The Commandment Chart 33x43 inches.
Cloth,                                   I 50
Paper, backed with cloth,                I 75
A Charts on rollers cannot be sent by mail. We
will furnish them on cloth, without rollers, by mail,
post-paid, at $i.5o each.
26
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25
I 00
1 50
x 75 
FOREIGN PUBLICATIONS.
FRENCH.
Les Signes des Temps.  A monthly, same size as
the Review. This is designed to be a pioneer
paper, setting forth in a clear and pointed manner
the reasons of our faith and hope.  Published in
French at Bale, Switzerland, at $I.25 per year.
Pages. Price.
L'Objections contre l'Ancien $abbat. Ref      utation of Thirty-eight So-called Ob      jections to the Ancient Sabbath... 64'5
Comment le Sabbat a 6te Chang6. How
the Sabbath has been Changed; also
Historical Facts concerning the Ob      servance of the Seventh Day since the
Time of the Apostles, with Remarks
upon the Testimony of the Fathers. 32   o10
-The same in tract form,.......    32    4
La Grande Statue de Dan. 2. The Great
Image of Dan. 2, and the Four
Symbolical Beasts of Dan. 7........ 32    8
Le Sabbat de la Bible.  The Bible Sabbath. 32    8
Les Souffrancos du Christ. Sufferings of
Christ............................. 32     4
Le Second Avenement. The Second Ad      vent; or, the Manner, Object, and
Nearness of the Event............
Les Deux Trones.  The Two Thrones, rep      resenting the Kingdoms of Grace
and of Glory......................
Le Sanctuaire.  The Sanctuary of the Bible.  i6
Regne Millenaire.  The Millennium....... i6
4
32
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Catalogue.
Pages. Price'
Le Jugement. The Judgment; or, Way      marks of Daniel to the Holy City.... I 6    2
La Temperance.  Temperance........... I6    2
Defense de la Ve6rite. Defense of the Truth
against the Attacks of a Pastor..'... i6    2
Quel Jour Observez-vous? et Pourquoi?
Which Day do you Keep? and Why?  8    I
GERMAN.
Za~ Befen be{ CabbatbO.  The Nature and
Obligation of the Sabbath......... 8 0
Za~ 3roeite,omnmen (-9rifti.  The Second Ad       vent............................  32
Zie Eeiben (Frifti.  The Sufferings of Christ. 32
Zie gegentavrtige aBIrbeit.  Present Truth.. 32
Die irlei %trone.  The Two Thrones......   32
,er lat ben Cabbat4 beradnbert? Who Chang      ed the Sabbath?................... 24
-,{ (!erid)t.  The Judgment............. i6
a~ tanfenbjaiDrige geid).  The Millennium.  i6
Za~ teiligtbum.  The Sanctuary of the Bible.  i6
Zie ilei (efcte.  The Two Laws.........  i6
iieben tritnbe. Seven Reasons for Sunday      Keeping Examined............... I 6
Zer Cabbat4 beb ~errn. Elihu on the Sab      bath........................... I6
E)ne Cntfd)uttbigutlg.  Without Excuse.....  8
,e!tcn tag feierft  u.?  Which Day do you
Keep? and Why?...............         8
$etrad~t filgen fiber bie llnftcrblid)feit.  Appeal
on Immortality................. 8
28
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2
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2
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Forejgn Publications.
DANISH.
I
Advent Tidende, a Danish-Norwegian monthly,
devoted to practical religion, and treating upon the
Prophecies, the Second Advent of Christ, the Millennium, Judgment, etc. Price, $I.oo00 a ye
Pages. Price.
C-tbenbefflag~ %btent 9ibliot)et.  Seventh      day Adventist Library. Vol. I. con      tains Life and Death, Sabbath Day,
Second Advent, Scripture Refer      ences, Forty Questions on Immor      tality........................336  I oo
3ibelfe Ealmer o~ 0obfange.  Bible Songs and
Hymns..........................340  I 0o
$rofetien  lantb, Zo. 1.  Spirit of Prophecy,
No. I. A translation of the first
fourteen chapters of the English work
by this name....................   I44   25
Se ~euige~ Orb.  The Saints' Inheritance. i i 2   20
9tt og Ufortroenteligleb. Life and Immortality. i i 2   20
Se Ugubetige~ Otraf. The Punishment of the
Wicked............................ 64    5
iet 9t)e;eftaiuentec Oabbat.  The New Tes      tament Sabbath................. 64   15
'ftcr Zoben."i After Death: a Review,... 32    10I
grifti anbet onmmne.  Second Advent......32    4
triti fibctfer.  Sufferings of Christ........  32    4
Se to ironer.  The Two Thrones.......... 32    4
"(iftcr Zobcen."  After Death: a Review..  32    4
tenti>ninger tit C-friften  Scripture Refer       ences............................  6 
29 
Catalogue.
Pages. Price.
~erren~ (abbat.  The Sabbath of the Lord.  i6         2
Zeii rige VtItb og Ea3aru~.  The Rich Man
and Lazarus......................... I6       2
At optofe{ oq baore ineb Stiftut.  Departing
and Being with Christ.............. I6        2
Set tuainbaarige 9ige.  The Millennium.... i6       2
Befge iOiber af Eabbat0fprg~imaalet.  Both
Sides of the Sabbath Question; a
Review.....................I..i 6            2
onmmen.  The  Judgment;  Daniel's Way       marks to the Holy City............ I6         2
eUtigbonmmnen.  The Sanctuary............  6 2
(gubs (bar.  God's Answers to Man's Ex       cuses for not Keeping the Sabbath... 4       3'
(t bigtiqt (Eprg!1mtal.  Which Day do you
Keep? and Why?...............         4      2
)et timmnetlfte [Rbe. The Heavenly Meeting. 4        /2
Aorbuben (runb.  Forbidden Ground........ 4,
(in -fort Aremnftiling of bet profetifte Drb. Bird's
Eye View of the Field of Prophecy,            5
SW.EDISH.
Svensk Advent Hafrold is a Swedish monthly of
24 pages, devoted to practical religion, the explanation of the prophecies, the proclamation of the second coming of Christ, etc. It sets forth the Bible
truths pertaining to this generation and time. It
also contains a health department and a home and
school department. Subscription: $I.oo year.
Pages. Price.
lnbetiga (dnger.  Spiritual Songs, a neat lit       tle pamphlet containing 88 selected
songs.....................Cloth, 64    30
Same in paper covers,...........       20
so 
Forei,wn Pu,blications.
/     e tbd Ironerna.  The Two Thrones...... 
$rifti Wnibra Wntomft.  The Second Advent.. 32 
- 3e Z ibeb liuftanb.  The State of the Dead. 32
,tanbi~iiinlgar tiU (friften.  Scripture Refer           ences...............................  24
gbem franbrabe (abbatecnii?  Who Changed
the Sabbath?....................... 24
oinetn.  The Judgment................... i6
gerrenu (abbat.  The Sabbath of the Lord.  i6
-' ju Wriinner " fbr Ebnbagen0 ~eligtalanbe.
-   An Examination of Seven Reasons
for Sunday-Keeping.............. I6
,Rrifti ilbanben.  The Sufferings of Christ... i6
Zet Zufeniriga Ritfet.  The Millennium..... I6
Wtt  filja~'dbanan od) soara nfar rift~t6.  De            parting and Being with Christ......  I6
tetgeboniecin.  The Sanctuary............. i6 6
te  g~ltbattige~  [nbtalft.  The  End of the
Wicked.............................. I6
Sabbaten od) Bnobagentt.  The Sabbath and
Sunday........................... 8
buborben~ Autftomtilget.  Perfection of the
Ten Commandments..............       8
Ejitnbe-bag~  1lbbentifterna~ ({runbprincidc..
Fundamental Principles of Seventh            day Adventists....................... 8
antfar fbr be l1ppriftige.  Thoughts for the
Candid.....                           8
Ulprop bfier  3tiqbctei.  Appeal on Im            mortality...................... 8
Sort gramiftduning af $rofctiorna.  Bird's Eye
View of the Field of Prophecy.......
-i
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Price.
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PERIODICALS.
The Advent Review and Sabbath Herald.-An
eight-page  weekly.  This is a religious family paper, de voted to an earnest and thorough investigation of all Bible
questions. It is an exponent of the solemn truths that per tain to the present time, some of which are set forth by no
periodicals in the land except those issued by S. D. Advent ists. Terms, $2. oo00 per year.
The Youth's Instructor.-This is the title of an eightpage, illustrated, monthly sheet for youth and children. It
inculcates the highest morality, and seeks to interest the minds
of the young in religious things. We confidently offer it as
the best paper for youth and children now published. Terms,
50 cts. a year, in advance.
The Health Reformer.-A live monthly journal devoted to physical, mental, and moral improvement. It teaches
the true philosophy of life, the only rational method of treating disease, and the best means of preserving health. Practical instructions are given from month to month relative to
water, air, light, food, sleep, rest, recreation, etc. Terms,
$x.0 a year, in advance.
The Signs of the Times.-A large, eight-page weekly,
same size as the Review, issued at Oakland, California. This
is designed to be a pioneer paper, setting forth in a clear and
pointed manner the reasons of our faith and hope. Terms,
$2.o00 a year.
The Advent  Tidende.-This is a monthly issued in the
Danish language, advocating the same truths taught by the
Review.  $I.00 per year.
The Svensk Advent Harold.-A monthly in the
Swedish language, designed to teach people of that tongue
the great truths of the third angel's message. $I.oo per year.
Les  Signes  Des  Temps.-A  monthly, same  size as
the Review, published in Freinch, at Bale, Switzerland, at $I.25
per year.
Any of the publications and periodicals in this Catalogue
will be furnished by mail, postage paid, at the prices named.
Address, REVIEW AND HERALD,  Battle Creek, Mich., or,
PACIFIC PRESS, Oakland, California.