The Great Controversy Between Christ and Satan Part 27

22. PROPHECIES FULFILLED.

[Ill.u.s.tration: Chapter header.]

When the time pa.s.sed at which the Lord's coming was first expected,-in the spring of 1844,-those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated, and proved to have been cheris.h.i.+ng a delusion, their source of consolation was still the word of G.o.d. Many continued to search the Scriptures, examining anew the evidences of their faith, and carefully studying the prophecies to obtain further light. The Bible testimony in support of their position seemed clear and conclusive.

Signs which could not be mistaken pointed to the coming of Christ as near.

The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt a.s.sured that G.o.d had led them in their past experience.

Interwoven with prophecies which they had regarded as applying to the time of the second advent, was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

Among these prophecies was that of Hab. 2:1-4: "I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith."

As early as 1842, the direction given in this prophecy, to "write the vision, and make it plain upon tables, that he may run that readeth it,"

had suggested to Charles Fitch the preparation of a prophetic chart to ill.u.s.trate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfilment of the command given by Habakkuk.

No one, however, then noticed that an apparent delay in the accomplishment of the vision-a tarrying time-is presented in the same prophecy. After the disappointment, this scripture appeared very significant: "The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.... The just shall live by his _faith_."

A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: "The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord G.o.d, ... The days are at hand, and the effect of every vision.... I will speak, and the word that I shall speak shall come to pa.s.s; it shall be no more prolonged." "They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord G.o.d: There shall none of My words be prolonged any more, but the word which I have spoken shall be done."(645)

The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages, and foreseeing their disappointment, had given them words of courage and hope. Had it not been for such portions of Scripture, admonis.h.i.+ng them to wait with patience, and to hold fast their confidence in G.o.d's word, their faith would have failed in that trying hour.

The parable of the ten virgins of Matthew 25 also ill.u.s.trates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two cla.s.ses of servants who look for His appearing. Chapter 25 opens with the words, "_Then_ shall the kingdom of heaven be likened unto ten virgins." Here is brought to view the church living in the last days, the same that is pointed out in the close of chapter 24. In this parable their experience is ill.u.s.trated by the incidents of an Eastern marriage.

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him."

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The wide-spread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two cla.s.ses are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while "they that were foolish took their lamps, and took no oil with them," "the wise took oil in their vessels with their lamps." The latter cla.s.s had received the grace of G.o.d, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of G.o.d they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in G.o.d and in His word, which could not be overthrown by disappointment and delay. Others "took their lamps, and took no oil with them." They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth, or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

"While the bridegroom tarried, they all slumbered and slept." By the tarrying of the bridegroom is represented the pa.s.sing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and half-hearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible, had a rock beneath their feet, which the waves of disappointment could not wash away. "They all slumbered and slept;" one cla.s.s in unconcern and abandonment of their faith, the other cla.s.s patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The half-hearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.

About this time, fanaticism began to appear. Some who had professed to be zealous believers in the message, rejected the word of G.o.d as the one infallible guide, and claiming to be led by the Spirit, gave themselves up to the control of their own feelings, impressions, and imaginations. There were some who manifested a blind and bigoted zeal, denouncing all who would not sanction their course. Their fanatical ideas and exercises met with no sympathy from the great body of Adventists; yet they served to bring reproach upon the cause of truth.

Satan was seeking by this means to oppose and destroy the work of G.o.d. The people had been greatly stirred by the Advent Movement, thousands of sinners had been converted, and faithful men were giving themselves to the work of proclaiming the truth, even in the tarrying time. The prince of evil was losing his subjects; and in order to bring reproach upon the cause of G.o.d, he sought to deceive some who professed the faith, and to drive them to extremes. Then his agents stood ready to seize upon every error, every failure, every unbecoming act, and hold it up before the people in the most exaggerated light, to render Adventists and their faith odious. Thus the greater the number whom he could crowd in to make a profession of faith in the second advent while his power controlled their hearts, the greater advantage would he gain by calling attention to them as representatives of the whole body of believers.

Satan is "the accuser of the brethren," and it is his spirit that inspires men to watch for the errors and defects of the Lord's people, and to hold them up to notice, while their good deeds are pa.s.sed by without a mention.

He is always active when G.o.d is at work for the salvation of souls. When the sons of G.o.d come to present themselves before the Lord, Satan comes also among them. In every revival he is ready to bring in those who are unsanctified in heart and unbalanced in mind. When these have accepted some points of truth, and gained a place with believers, he works through them to introduce theories that will deceive the unwary. No man is proved to be a true Christian because he is found in company with the children of G.o.d, even in the house of wors.h.i.+p and around the table of the Lord. Satan is frequently there upon the most solemn occasions, in the form of those whom he can use as his agents.

The prince of evil contests every inch of ground over which G.o.d's people advance in their journey toward the heavenly city. In all the history of the church, no reformation has been carried forward without encountering serious obstacles. Thus it was in Paul's day. Wherever the apostle raised up a church, there were some who professed to receive the faith, but who brought in heresies, that, if received, would eventually crowd out the love of the truth. Luther also suffered great perplexity and distress from the course of fanatical persons who claimed that G.o.d had spoken directly through them, and who therefore set their own ideas and opinions above the testimony of the Scriptures. Many who were lacking in faith and experience, but who had considerable self-sufficiency, and who loved to hear and tell some new thing, were beguiled by the pretensions of the new teachers, and they joined the agents of Satan in their work of tearing down what G.o.d had moved Luther to build up. And the Wesleys, and others who blessed the world by their influence and their faith, encountered at every step the wiles of Satan in pus.h.i.+ng overzealous, unbalanced, and unsanctified ones into fanaticism of every grade.

William Miller had no sympathy with those influences that led to fanaticism. He declared, with Luther, that every spirit should be tested by the word of G.o.d. "The devil," said Miller, "has great power over the minds of some at the present day. And how shall we know what manner of spirit they are of? The Bible answers: 'By their fruits ye shall know them.'... There are many spirits gone out into the world; and we are commanded to try the spirits. The spirit that does not cause us to live soberly, righteously, and G.o.dly, in this present world, is not the Spirit of Christ. I am more and more convinced that Satan has much to do in these wild movements.... Many among us, who pretend to be wholly sanctified, are following the traditions of men, and apparently are as ignorant of truth as others who make no such pretensions."(646) "The spirit of error will lead us from the truth; and the Spirit of G.o.d will lead us into truth.

But, say you, a man may be in an error, and think he has the truth. What then? We answer, The Spirit and word agree. If a man judges himself by the word of G.o.d, and finds a perfect harmony through the whole word, then he must believe he has the truth; but if he finds the spirit by which he is led does not harmonize with the whole tenor of G.o.d's law or book, then let him walk carefully, lest he be caught in the snare of the devil."(647) "I have often obtained more evidence of inward piety from a kindling eye, a wet cheek, and a choked utterance, than from all the noise in Christendom."(648)

In the days of the Reformation its enemies charged all the evils of fanaticism upon the very ones who were laboring most earnestly against it.

A similar course was pursued by the opposers of the Advent Movement. And not content with misrepresenting and exaggerating the errors of extremists and fanatics, they circulated unfavorable reports that had not the slightest semblance of truth. These persons were actuated by prejudice and hatred. Their peace was disturbed by the proclamation of Christ at the door. They feared it might be true, yet hoped it was not, and this was the secret of their warfare against Adventists and their faith.

The fact that a few fanatics worked their way into the ranks of Adventists is no more a reason to decide that the movement was not of G.o.d, than was the presence of fanatics and deceivers in the church in Paul's or Luther's day a sufficient excuse for condemning their work. Let the people of G.o.d arouse out of sleep, and begin in earnest the work of repentance and reformation; let them search the Scriptures to learn the truth as it is in Jesus; let them make an entire consecration to G.o.d, and evidence will not be wanting that Satan is still active and vigilant. With all possible deception he will manifest his power, calling to his aid all the fallen angels of his realm.

It was not the proclamation of the second advent that created fanaticism and division. These appeared in the summer of 1844, when Adventists were in a state of doubt and perplexity concerning their real position. The preaching of the first angel's message and of the "midnight cry" tended directly to repress fanaticism and dissension. Those who partic.i.p.ated in these solemn movements were in harmony; their hearts were filled with love for one another, and for Jesus, whom they expected soon to see. The one faith, the one blessed hope, lifted them above the control of any human influence, and proved a s.h.i.+eld against the a.s.saults of Satan.

"While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps."(649) In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture, "Behold, the Bridegroom cometh!"

That which led to this movement was the discovery that the decree of Artaxerxes for the restoration of Jerusalem, which formed the starting-point for the period of the 2300 days, went into effect in the autumn of the year B.C. 457, and not at the beginning of the year, as had been formerly believed. Reckoning from the autumn of 457, the 2300 years terminate in the autumn of 1844.(650)

Arguments drawn from the Old Testament types also pointed to the autumn as the time when the event represented by the "cleansing of the sanctuary"

must take place. This was made very clear as attention was given to the manner in which the types relating to the first advent of Christ had been fulfilled.

The slaying of the Pa.s.sover lamb was a shadow of the death of Christ. Says Paul, "Christ our pa.s.sover is sacrificed for us."(651) The sheaf of first-fruits, which at the time of the Pa.s.sover was waved before the Lord, was typical of the resurrection of Christ. Paul says, in speaking of the resurrection of the Lord, and of all His people, "Christ the first-fruits; afterward they that are Christ's at His coming."(652) Like the wave-sheaf, which was the first ripe grain gathered before the harvest, Christ is the first-fruits of that immortal harvest of redeemed ones that at the future resurrection shall be gathered into the garner of G.o.d.

These types were fulfilled, not only as to the event, but as to the time.

On the fourteenth day of the first Jewish month, the very day and month on which, for fifteen long centuries, the Pa.s.sover lamb had been slain, Christ, having eaten the Pa.s.sover with His disciples, inst.i.tuted that feast which was to commemorate His own death as "the Lamb of G.o.d, which taketh away the sin of the world." That same night He was taken by wicked hands, to be crucified and slain. And as the ant.i.type of the wave-sheaf, our Lord was raised from the dead on the third day, "the first-fruits of them that slept,"(653) a sample of all the resurrected just, whose "vile body" shall be changed, and "fas.h.i.+oned like unto His glorious body."(654)

In like manner, the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system, the cleansing of the sanctuary, or the great day of atonement, occurred on the tenth day of the seventh Jewish month,(655) when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people.

So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great day of atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord's coming. This was in harmony with the proofs already presented, that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the "midnight cry" was heralded by thousands of believers.

Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of G.o.d were fully aroused. Fanaticism disappeared before this proclamation, like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of G.o.d. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of G.o.d in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer, and unreserved consecration to G.o.d.

Said Miller, in describing that work: "There is no great expression of joy: that is, as it were, suppressed for a future occasion, when all heaven and earth will rejoice together with joy unspeakable and full of glory. There is no shouting: that, too, is reserved for the shout from heaven. The singers are silent: they are waiting to join the angelic hosts, the choir from heaven.... There is no clas.h.i.+ng of sentiments: all are of one heart and of one mind."(656)

Another who partic.i.p.ated in the movement testified: "It produced everywhere the most deep searching of heart and humiliation of soul before the G.o.d of high heaven. It caused a weaning of affections from the things of this world, a healing of controversies and animosities, a confession of wrongs, a breaking down before G.o.d, and penitent, broken-hearted supplications to Him for pardon and acceptance. It caused self-abas.e.m.e.nt and prostration of soul, such as we never before witnessed. As G.o.d by Joel commanded, when the great day of G.o.d should be at hand, it produced a rending of hearts and not of garments, and a turning unto the Lord with fasting, and weeping, and mourning. As G.o.d said by Zechariah, a spirit of grace and supplication was poured out upon His children; they looked to Him whom they had pierced, there was a great mourning in the land, ... and those who were looking for the Lord afflicted their souls before Him."(657)

Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years, all who shared in that movement and who have stood firm upon the platform of truth, still feel the holy influence of that blessed work, and bear witness that it was of G.o.d.

At the call, "The Bridegroom cometh; go ye out to meet Him," the waiting ones "arose and trimmed their lamps;" they studied the word of G.o.d with an intensity of interest before unknown. Angels were sent from heaven to arouse those who had become discouraged, and prepare them to receive the message. The work did not stand in the wisdom and learning of men, but in the power of G.o.d. It was not the most talented, but the most humble and devoted, who were the first to hear and obey the call. Farmers left their crops standing in the fields, mechanics laid down their tools, and with tears and rejoicing went out to give the warning. Those who had formerly led in the cause were among the last to join in this movement. The churches in general closed their doors against this message, and a large company of those who received it withdrew from their connection. In the providence of G.o.d, this proclamation united with the second angel's message, and gave power to that work.

The message, "Behold, the Bridegroom cometh!" was not so much a matter of argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were a.s.sembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, "Blessed is He that cometh in the name of the Lord!"(658) In like manner did unbelievers who flocked to the Adventist meetings-some from curiosity, some merely to ridicule-feel the convincing power attending the message, "Behold, the Bridegroom cometh!"

At that time there was faith that brought answers to prayer,-faith that had respect to the recompense of reward. Like showers of rain upon the thirsty earth, the Spirit of grace descended upon the earnest seekers.

Those who expected soon to stand face to face with their Redeemer, felt a solemn joy that was unutterable. The softening, subduing power of the Holy Spirit melted the heart, as His blessing was bestowed in rich measure upon the faithful, believing ones.

Carefully and solemnly those who received the message came up to the time when they hoped to meet their Lord. Every morning they felt that it was their first duty to secure the evidence of their acceptance with G.o.d.

Their hearts were closely united, and they prayed much with and for one another. They often met together in secluded places to commune with G.o.d, and the voice of intercession ascended to heaven from the fields and groves. The a.s.surance of the Saviour's approval was more necessary to them than their daily food; and if a cloud darkened their minds, they did not rest until it was swept away. As they felt the witness of pardoning grace, they longed to behold Him whom their souls loved.

But again they were destined to disappointment. The time of expectation pa.s.sed, and their Saviour did not appear. With unwavering confidence they had looked forward to His coming, and now they felt as did Mary, when, coming to the Saviour's tomb and finding it empty, she exclaimed with weeping, "They have taken away my Lord, and I know not where they have laid Him."(659)

A feeling of awe, a fear that the message might be true, had for a time served as a restraint upon the unbelieving world. After the pa.s.sing of the time, this did not at once disappear; at first they dared not triumph over the disappointed ones; but as no tokens of G.o.d's wrath were seen, they recovered from their fears, and resumed their reproach and ridicule. A large cla.s.s who had professed to believe in the Lord's soon coming, renounced their faith. Some who had been very confident were so deeply wounded in their pride that they felt like fleeing from the world. Like Jonah, they complained of G.o.d, and chose death rather than life.

Those who had based their faith upon the opinions of others, and not upon the word of G.o.d, were now as ready again to change their views. The scoffers won the weak and cowardly to their ranks, and all these united in declaring that there could be no more fears or expectations now. The time had pa.s.sed, the Lord had not come, and the world might remain the same for thousands of years.

The earnest, sincere believers had given up all for Christ, and had shared His presence as never before. They had, as they believed, given their last warning to the world; and expecting soon to be received into the society of their divine Master and the heavenly angels, they had, to a great extent, withdrawn from the society of those who did not receive the message. With intense desire they had prayed, "Come, Lord Jesus, and come quickly." But He had not come. And now to take up again the heavy burden of life's cares and perplexities, and to endure the taunts and sneers of a scoffing world, was a terrible trial of faith and patience.

Yet this disappointment was not so great as was that experienced by the disciples at the time of Christ's first advent. When Jesus rode triumphantly into Jerusalem, His followers believed that He was about to ascend the throne of David, and deliver Israel from her oppressors. With high hopes and joyful antic.i.p.ations they vied with one another in showing honor to their King. Many spread their outer garments as a carpet in His path, or strewed before Him the leafy branches of the palm. In their enthusiastic joy they united in the glad acclaim, "Hosanna to the Son of David!" When the Pharisees, disturbed and angered by this outburst of rejoicing, wished Jesus to rebuke His disciples, He replied, "If these should hold their peace, the stones would immediately cry out."(660) Prophecy must be fulfilled. The disciples were accomplis.h.i.+ng the purpose of G.o.d; yet they were doomed to a bitter disappointment. But a few days had pa.s.sed ere they witnessed the Saviour's agonizing death, and laid Him in the tomb. Their expectations had not been realized in a single particular, and their hopes died with Jesus. Not till their Lord had come forth triumphant from the grave could they perceive that all had been foretold by prophecy, and "that Christ must needs have suffered, and risen again from the dead."(661)

Five hundred years before, the Lord had declared by the prophet Zechariah, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an a.s.s, and upon a colt the foal of an a.s.s."(662) Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

In like manner, Miller and his a.s.sociates fulfilled prophecy, and gave a message which Inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels' messages were given at the right time, and accomplished the work which G.o.d designed to accomplish by them.

The world had been looking on, expecting that if the time pa.s.sed and Christ did not appear, the whole system of Adventism would be given up.