Printed in the Review and Herald, March 28, 1935
From what has been written, it is evident that following the disappointment in the autumn of 1844, there was a period of confusion and chaos of ideas among those scattered and disorganized Adventists who still maintained their faith in God's guidance in the great advent movement, especially in the "seventh month movement" of the autumn of 1844.The period of transition from this disorganized condition to unity of belief and effort covers seven or eight years.The development of a clear, consistent system of truth, as now held by Seventh-day Adventists, can be credited to no one individual.
As the temple erected in Jerusalem by Solomon "was built of stone made ready before it was brought thither," so in this period of transition, God had workmen in various places who, unacquainted with one another, were hewing and shaping the cardinal truths that were later to be assembled and fitted together in harmony and symmetry. As illustrating this principle, we shall note in this article the development of the truths regarding the sanctuary and the Sabbath.
Light on the Sanctuary
We can see now that the great mistake of the Adventists who were looking for Christ to come in 1844, was in misinterpreting the words of Daniel 8:14: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." They mistook the event to occur at that time. They understood the earth to be represented by the "sanctuary," and its cleansing to be by fire at the coming of Christ. The great truth that the sanctuary referred to in this prophecy is in heaven, was to be brought to light as the key to unlock the mystery of the disappointment.
Through His Holy Spirit, God began to send this needed light. Very soon after the passing of the time, the mind of Hiram Edson was impressed, as strongly as though by an audible voice, with the words, "The sanctuary to be cleansed is in heaven." He related this impression to a friend by the name of O. R. L. Crosier, an Adventist preacher who had passed through the disappointment, and they with others began to give the subject critical study. This group who were studying the sanctuary question lived in western New York. Mention has been made of the vision given to Miss Harmon at Exeter, Maine, in February, 1845, in which she was shown the change of Christ's ministry from the first to the second apartment of the heavenly sanctuary. This view was a confirmation of the conviction of some that they had been correct in their exposition of the time period typified by the "twenty-three hundred days," and that something of vital import had taken place in. the autumn of 1844. But no one yet clearly understood the significance of the expression in Daniel 8:14, "then shall the sanctuary be cleansed."
Articles in the "Day-Star"
The first few weeks in 1846 are memorable because of the appearance in the Day-Star, published at Cincinnati, Ohio, of three important letters or articles:
January 24, a letter from Ellen Harmon, of Portland, Maine, relating her first vision of the travel of the advent people to the city, and a later view of the new earth.
February 7, an article by O. R. L. Crosier, entitled, "The Law of Moses." The writer described the earthly sanctuary and its services, as given to Moses, and showed that it was a type, not of the earth, but of the sanctuary in heaven. He made it clear that the cleansing of the heavenly sanctuary, referred to by Daniel, was the antitype of the ceremonies on the Jewish Day of Atonement, when the high priest entered the most holy place as a part of the work of atonement.
March 14,a second communication from Miss Harmon, in which she related a vision given to her "one year ago." This was her first view of the sanctuary, as we have already seen, at Exeter, in February, 1845, in which occurred the words:
"I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. ... Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father."--"Early Writings" p. 55. [1]
Although this vision had been given a year previous, it had not appeared in print until this time. Hiram Edson, O. R. L. Crosier, and those associated with them in New York, therefore, had not been influenced by it, in their study of the Scriptures. Yet almost immediately after the results of their study had appeared, the vision was published. Here, as in other cases, the vision was in harmony with the word of God, and was designed to confirm the conclusions reached through a thorough study of the Bible.
And a specific confirmation of this memorable article regarding the sanctuary was soon given through revelation. In a. letter to Eli Curtis, April 21, 1847, Mrs. White wrote:
"The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the sanctuary, etc., and that it was His will that Brother C. should write out the view which he gave us in the Day-Star Extra, February 7, 1846.I feel fully authorized by the Lord to recommend that Extra to every saint."--Quoted in "A Word to the Little Flock," p. 12.
Though there was an evident agreement between the article by Crosier and the letter by Miss Harmon, there was a period of two years before there was fellowship and cooperation between the pioneers in Maine and those in New York who had so ably contributed to making plain the light on the sanctuary.
The Sabbath Restored
During the years 1845 and 1846, a number of Adventists in various parts of New England had begun the observance of the seventh-day Sabbath. Several of these were correspondents of the Day-Star. One of the pioneers in publishing his new views on this question was Elder T. M. Preble. When the advent message reached him in. 1841, he was serving as pastor of a Freewill Baptist church at Nashua, New Hampshire, but he immediately left his charge to travel and proclaim the new doctrine. His name occurs frequently among the reports sent in to the Signs of the Times between 1841 and 1844. He began the observance of the seventh day in the summer of 1844, before the disappointment.
In The Hope of Israel, published in Portland, Maine, there appeared in the issue for February 28, 1845, under the heading of "The Sabbath," a letter from T. M. Preble, giving his reasons why "we should keep the seventh day as a sign, according to the commandment." He examined the New Testament texts that speak of the Sabbath and the first day of the week, and dealt briefly with the history of the change of the Sabbath in the early centuries. He applied the symbol of the little horn on the beast of Daniel 7 to the Papacy, and its attempt to change "times and laws" to its claim of authority to change the Sabbath. In conclusion he expressed his belief that "the pope's Sunday-keepers are God's Sabbath breakers."
T. M. Preble's Sabbath keeping was of short duration. He soon abandoned his position, and later became an opposer of those who taught its observance. But the influence of his article could not be nullified. Its circulation in tract form led many to examine the question, some of whom accepted it as truth. A single copy in Paris, Maine, was the means of bringing conviction to a number of families, among them being that of John N. Andrews, who later was to write a monumental work on the history of the Sabbath.
Joseph Bates, of Fairhaven, near New Bedford, Massachusetts, also began to observe the Sabbath, as a result of reading the article by T. M. Preble. He accepted the truth wholeheartedly, and regarded it as of sufficient importance to call for his active energies in teaching it to others.
Meeting of Joseph Bates and Ellen Harmon
In the summer of 1845, Ellen Harmon, in company with her sister Sarah, and Elder James White, first visited Massachusetts. At that time, Joseph Bates was present at a meeting where she related the visions that had been given to her. Of his skeptical attitude regarding her visions till he had become convinced by overwhelming evidence of their origin, he wrote:
"Although I could see nothing in them that militated against the word, yet I felt alarmed and tried exceedingly, and for a long time unwilling to believe that it was anything more than what was produced by a protracted debilitated state of her body. ...
"During the number of visits she has made to New Bedford and Fairhaven since, while at our meetings, I have seen her in vision a number of times, and also in Topsham, Maine; and those who were present during some of these exciting scenes know well with what interest and intensity I listened to every word, and watched every move to detect deception or mesmeric influence."--Quoted in "A Word to the Little Flock," p. 21.
In the summer of 1846, Elder Bates published a 48-page pamphlet entitled, "The Seventh-day Sabbath, a Perpetual Sign From the Beginning to the Entering Into the Gates of the Holy City, According to the Commandment."
While his mind was exercised in the preparation of this argument on the Sabbath, Ellen Harmon, accompanied by her sister and James White, again visited the company of believers at New Bedford, and Captain Bates urged upon them their duty to observe the seventh day as the Sabbath. But if he was at first skeptical regarding her visions, she was at first no less dubious about his new light. She could not then see its importance, and "thought that he erred in dwelling upon the fourth commandment more than upon the other nine."--"Life Sketches," page 95.
On August 30, 1846, soon after their return from Massachusetts, Elder James White and Ellen Harmon were married at Portland, Maine. Together they read the pamphlet on the Sabbath by Elder Bates, comparing its conclusions with the Scripture and history, and accepted its teachings as a part of the fuller light into which they were being led. "In the autumn of 1846," says Mrs. White, "we began to observe the Bible Sabbath, and to teach and defend it."--"Testimonies for the Church," Vol. I, p. 75.
And here again, we see that it was God's plan to set the seal of divine approval upon the doctrine through revelation after it had been discovered by diligent search of the word. Of this Mrs. White has written:
"I believed the truth upon the Sabbath question before I had seen anything in vision in reference to the Sabbath. It was months after I had commenced keeping the Sabbath before I was shown its importance and its place in the third angel's message."--Letter 2, 1874.
It was on the first Sabbath in April, 1847, at a meeting held at the home of Stockbridge Howland in Topsham, Maine, that Mrs. White was given a vision, of which she says:
"The Lord gave me a view of the heavenly sanctuary. The temple of God was open in heaven, and I was shown the ark of God covered with the mercy seat. ... I beheld the tables of stone on which the ten commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it."--"life Sketches," pp. 95, 96.
This view was written in a letter to Joseph Bates, dated April 7, 1847. He immediately printed it for circulation among those interested in the Sabbath. It was reprinted by James White in "A Word to the Little Flock," and may now be found in "Early Writings," pages 32-35.
By this time, Elder Bates had become fully convinced that the visions were of heavenly origin. There was now a close fellowship between him and Elder and Mrs. White, each being a strength to the others. For more than a year they were to stand almost alone in publicly teaching the Sabbath as a part of the advent message.
The First Conference
A new era in the progress of the message was marked in the summer of 1848 by the first general meeting of Adventist Sabbath keepers at Rocky Hill, Connecticut. About fifty were in attendance, and they were aroused to the responsibility of giving themselves wholeheartedly to the work of spreading the Sabbath message. One of these, George W. Holt, soon began to bear his testimony, and became the fourth public advocate of the Sabbath truth. About a year previous, Joseph Bates had carried the Sabbath message to western New York.
Both Hiram Edson and O. R. L. Crosier had begun to keep the Sabbath, and under their leadership they had secured a following in western New York. Soon after the conference in Connecticut, Elder and Mrs. White and Joseph Bates accepted an invitation from Hiram Edson and others to attend a conference of Sabbath keeping believers at Volney.
Here they met a company of about thirty-five. The fellowship formed at this conference with Hiram Edson was never to be broken. They were disappointed and grieved, however, to learn that the one who had so ably presented the fuller light on the sanctuary, had turned away from the light and become an opposer. Writing from Port Gibson, New York, August 26, 1848, James White says:
"As for O. R. L. Crosier, we have not seen him. ... He has given up the Sabbath, and does not expect the Lord until 1877."--Record Book I, p. 19.
Into Fuller Light
While it is with sadness that we have to note that a number of talented men whose labors helped in laying the foundation principles of our message dropped out by the way, the essential truths which they first advocated stand strengthened by the investigations of time. Of the bringing together of other godly men and women who maintained their faith in God's leading, and who were seeking for light, and of their united contributions to the development of a harmonious message, Mrs. White has written:
"Many of our people do not realize how firmly the foundation of our faith has been laid."--"Special Testimonies," Series B, No. 2, p. 56.
"My husband, with Elders Joseph Bates, Stephen Pierce, Hiram Edson, and others who were keen, noble, and true, was among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure.
"We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplication went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed.
"We spent many hours in this way. Sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God's appointed way, and then there was perfect harmony. ...
"Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with them, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another."-- "Testimonies to Ministers," pp. 24, 25.
Note:
1. The files of the Day-Star in which these articles appeared, are to be found in the collection of Advent Source Material, at the office of the General Conference, Takoma Park, D. C.