There are some questions that conscientious Adventists often ask:

• Was the Advent Movement a movement led by God?
• Was the subsequent administrative organization of the church in accordance with God's plan, and will it continue until the very end? What about the invisible church?
• Is there currently apostasy in the church, and what exactly is apostasy?
• What attitude should we have towards the church in a practical way (membership, tithes, church boards, independent ministries, etc.)?
• Should we expect another movement as we near the close of time?

Every Adventist should have a clear understanding of the history and current standing of the church before God, and also of her future as revealed in prophecy. The Sanctuary sheds light on this topic. In fact, it is the basis for a correct understanding of God's church in the end time.

Through these studies, I would like to share how the sanctuary helps us answer all the questions above. This study is the first in a series. Because of the amount of material covered, I've divided it into five major studies:

1. Advent movement and the Parable of the Bridegroom (1833-1863)
2. Biblical basis for the organization of the Adventist Church - administrative and ecclesiastical
3. Parallels between Adventist church and the Exodus Movement (1863-1915)
4. Current state of the church
5. The church during the final events of prophecy

This first article will focus on the beginnings of the Advent movement, and the prophecies which predicted the existence of this specific movement. From time to time, I will also point out how the Millerites viewed themselves as a people, the unity that existed between them, and what brought unity or division at different points in their experience. This will help us understand that unity was brought by the word of prophecy, which led them to step unitedly upon the platform of truth of the sanctuary message.

Note: This study assumes the reader is familiar with the 2300-day prophecy and the daily and annual services in the Old Testament sanctuary.

The Parable of the Bridegroom

Snapshot - Matthew 25:1-13

1. Coming of the bridegroom = First angel's message (1833-1844)
2. Going forth of the virgins = Millerite movement
3. Two groups = Two categories of believers
4. Tarrying of the Bridegroom = First disappointment (spring 1844)
5. Sleeping and slumbering = Period of waiting
6. Second angel's message (summer 1844)
7. Midnight Cry = Preaching of the time of October 22 (summer 1844)
8. Trimming the Lamps = Studying the Word
9. Coming of the Bridegroom = Christ entering the Most Holy Place
10. Going with him to the marriage = Following Christ to the Most Holy Place

First Angel's Message (1833 - spring 1844)

The coming of the bridegroom in the parable corresponds to the first angel's message which was proclaimed between 1833 and 1844. This message was preached by many ministers and laymen from different Protestant denominations, such as William Miller, Joshua Himes, Charles Fitch, William Farnsworth, Sylvester Bliss, Josiah Litch, Apollos Hale, and Joseph Bates, to name a few. This message brought about a widespread reformation.

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. (GC 393.4)

The message of a soon-coming Savior was intended to arouse the Protestant churches that had lost sight of this important truth. The churches had adopted the belief that there would be one thousand years of peace before the Second Coming of Christ. The announcement that Christ would come soon was somewhat of a shock to most Christians. Ellen White relates:

In March, 1840, William Miller visited Portland, Maine, and gave a course of lectures on the second coming of Christ... I had been taught that a temporal millennium would take place prior to the coming of Christ in the clouds of heaven; but now I was listening to the startling announcement that Christ was coming in 1843, only a few short years in the future. (LS 20, 21)

Elder Joseph Bates recalls:

As no work of God had ever aroused the nations of the earth in such a powerful and sudden manner since the first advent of the Saviour and day of Pentecost, the evidence was powerful and prevailing that this work was the fulfilling of the prophecy of the flying angel “in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God and give glory to him, for the hour of his judgement is come.” (The Autobiography of Elder Joseph Bates, p. 219)

In this parable, as in that of Matthew 24, two classes 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 class had received the grace of God, 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 God 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 God 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. (GC 393.4)

The wise virgins represented those who heard the Millerites preach and studied the Bible earnestly. They obtained a personal experience. The Holy Spirit filled their hearts and minds, purging their lives of sin. They had oil in their lamps. They were prepared for trial and disappointment.

There were also superficial ones. Their feelings were stirred during the meetings, but they seemed to be satisfied with spiritual emotions only. They did not take time to study for themselves, or to let God show them particular sins through the study of God's Word and the working of the Holy Spirit. They had no oil in their lamps. They were not prepared for trial and disappointment.

Further reading:
The Great Controversy, chapter 18, "An American Reformer"
The Great Controversy, chapter 20, "A Great Religious Awakening"
Early Writings, pp. 232-235, "The First Angel's Message"

First Disappointment (spring 1844)

By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. (GC 394.1)

This delay took place in the spring of 1844, when the Advent believers first expected Jesus to come. This was not the Great Disappointment, but a smaller, initial disappointment they experienced in April of the same year.

About this early disappointment, Ellen White wrote:

I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His Hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial. (EW 235.3)

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—“Though it (the vision) tarry, wait for it.” In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843. (EW 236.1)

During this time, they began to understand the parable of the Bridegroom as applying to them. They saw that in the parable, the "Bridegroom tarried." In like manner, Christ was now tarrying, after they had expected him to come in the spring (See Bates, p. 242).

The faithful believers continued to preach, even though the time they had expected for the coming of the Lord had passed. "Faithful men were giving themselves to the work of proclaiming the truth, even in the tarrying time" (GC 395.2) However, they lost some of their zeal and devotion. It was their night of trial.

In this time of uncertainty, the interest of the superficial and halfhearted 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 class in unconcern and abandonment of their faith, the other class 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 halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself. (GC 394.1)

There appeared fanatics among them, who brought reproach upon the cause of truth. It is important to note that in almost every movement led by God, there have always been tares together with the precious wheat.

About this time, fanaticism began to appear. Some who had professed to be zealous believers in the message rejected the word of God 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. (GC 395.1)

The fact that a few fanatics worked their way into the ranks of Adventists is no more reason to decide that the movement was not of God 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. (GC 398.1)

Second Angel's Message (summer 1844)

During the tarrying, the Advent believers had a hard time in the different Protestant churches they belonged to. The majority of them were still members in those churches.

The orthodox churches used every means to prevent the belief in Christ's soon coming from spreading. No liberty was granted in their meetings to those who dared mention a hope of the soon coming of Christ. (LS 59.3)

The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel. (EW 237.1)

As the churches refused to receive the first angel's message, they rejected the light from heaven and fell from the favor of God. They trusted to their own strength, and by opposing the first message placed themselves where they could not see the light of the second angel's message. But the beloved of God, who were oppressed, accepted the message, “Babylon is fallen,” and left the churches. (EW 237.2)

The summer of 1844 was the time when Advent believers left the organized Protestant churches:

The second angel's message of Revelation 14 was first preached in the summer of 1844, and it then had a more direct application to the churches of the United States, where the warning of the judgment had been most widely proclaimed and most generally rejected, and where the declension in the churches had been most rapid. (GC 389.2)

As ministers and religious leaders decided against the advent doctrine and desired to suppress all agitation of the subject, they not only opposed it from the pulpit, but denied their members the privilege of attending preaching upon the second advent, or even of speaking of their hope in the social meetings of the church. Thus the believers found themselves in a position of great trial and perplexity. They loved their churches and were loath to separate from them; but as they saw the testimony of God's word suppressed and their right to investigate the prophecies denied they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's word they could not regard as constituting the church of Christ, “the pillar and ground of the truth.” Hence they felt themselves justified in separating from their former connection. In the summer of 1844 about fifty thousand withdrew from the churches. (GC 376.1)

This was roughly about 1.7% of the total Protestant population in America at that time (2,900,000).

This event teaches us something important about unity in the church. This unity is brought about by accepting and proclaiming the same message. The message of the soon return of Jesus was so different from what the Protestant churches believed, and the opposition was so great and definite, that God saw fit to call His people out from those churches. The difference in the message brought about a visible separation.

It seems strange and hard to believe, especially for us who did not live at that time, that God would take such a drastic step and call the Protestant churches "Babylon" because they did not accept the message of Christ's coming. Maybe, we reason, Protestants did not understand the message fully, or maybe they found a stumbling-block because of the preaching of definite time. After all, was this message so important?

The problem was deeper, and had its roots back in history. The Protestant churches between the 1700s and the 1830s had greatly declined in spirituality and love for God. They had even accepted beliefs that were not Scriptural. Christ had depicted their lamentable state in the letter to Sardis:

But there were a few in Sardis who loved Jesus and who were prepared to accept the glad news of His soon return.

The few people in Sardis who accepted the message became the church of Philadelphia, to whom Jesus promised to keep from the hour of temptation. They were God's special treasure, and His little flock, who loved His appearing. When the time passed in the spring of 1844, the true Adventists did not abandon their faith. They loved Jesus and knew from the Scriptures that He would return soon, although they did not know exactly when He would come, nor why He had tarried. Jesus had promised to sustain them in the hour of trial:

What was the test, which tried the whole world?

It was the message of Christ's soon return. This message revealed the true state of the heart, and was the great test that came upon the world at the beginning of the 19th century. But the world did not recognize it. It came as a thief in the night.

The message of Christ's soon return was a test for the Protestant world, and they sadly failed it. They did not love Jesus enough to look forward with expectation to His advent. They did not want Him to come. Therefore, they fell from God's favor and became Babylon. As the bride of Christ they had violated their marriage vows (for further study on why the Protestant churches became Babylon, read The Great Controversy, ch. 21 "A Warning Rejected").

Angels of God were watching with the deepest interest the result of the warning. When there was a general rejection of the message by the churches, angels turned away in sadness. But there were many who had not yet been tested in regard to the advent truth. Many were misled by husbands, wives, parents, or children, and were made to believe it a sin even to listen to such heresies as were taught by the Adventists. Angels were bidden to keep faithful watch over these souls, for another light was yet to shine upon them from the throne of God. (GC 372.4)

This light, which shone from the throne of God, was the light of the Midnight Cry.

The Midnight Cry (summer 1844)

In the summer of 1844... the message was proclaimed in the very words of Scripture: “Behold, the Bridegroom cometh!” (GC 398.3)

In the summer and autumn of 1844 the proclamation, “Behold, the Bridegroom cometh,” was given. (GC 426.2)

Two important Bible discoveries lay at the foundation of the Midnight Cry:

1. The beginning of the 2300 days started in the autumn of 457 B.C., not in the spring, as they had initially thought. Therefore, the period should end in the autumn of 1844 (See GC 398.4).
2. For the first time, the Millerite preachers connected the prophecy in Daniel 8:14 with the Day of Atonement in the Old Testament sanctuary service. This was a new discovery for them, and gave them a definite time: the seventh day of the tenth month in the Hebrew calendar, which corresponded to October 22, 1844. For the first time, they connected the coming of Christ with the tabernacle in the Old Testament, more specifically to the Day of Atonement. However, they still believed that the earth was the object of cleansing in Daniel 8:14. (See GC 399-400).

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 God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. (GC 400)

Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, “Behold, the Bridegroom cometh; go ye out to meet Him!” (1SG 140.2)

At first, the Midnight Cry started as different small movements in several parts of New England, but at the Exeter camp-meeting, all these influences met and combined into one great movement.

James White: Whatever of differences of opinion, division in feelings and plans of action, or schisms of any kind that had sprung up during the time of suspense represented by the tarrying of the bridegroom, and the slumbering of the virgins, were now being swept away and lost sight of in the onward course of this mighty movement. The hearts of the believers were being united as never before. (LIFIN 166.1)

Trimming the Lamps

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 God with an intensity of interest before unknown. (GC 402.1)

It is interesting to note that the most humble believers started to proclaim the message. The leaders of the Advent movement such as Litch, Hale, Bliss, Himes, and Miller, were among the last to receive the message of the Midnight Cry, but they eventually saw the Biblical basis for the time of October 22, 1844, and joined in the preaching of the "tenth day of the seventh month":

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 God. 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 God this proclamation united with the second angel's message and gave power to that work. (GC 402.1)

Ellen White compares the proclamation of this message with the triumphal entry of Christ in Jerusalem:

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 assembled 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!” Matthew 21:9. 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!” (GC 402.2)

Again, during the Midnight Cry, two groups were developed:

In the summer and autumn of 1844 the proclamation, “Behold, the Bridegroom cometh,” was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. (GC 426.2)

This was also a time when the Holy Spirit was poured upon the Advent seekers, bringing unity of heart and mind:

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. (GC 402.3)

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 God. Their hearts were closely united, and they prayed much with and for one another. They often met together in secluded places to commune with God, and the voice of intercession ascended to heaven from the fields and groves. The assurance 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. (GC 403.1)

Gave Power to the Second Angel

This was the midnight cry, which was to give power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them... In every part of the land, light was given upon the second angel's message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. (EW 238)

The Midnight cry gave power to the second angel's message. Some believers left the churches more easily than others. Although many struggled with the thought of leaving the churches they loved, the Spirit of God gave the believers courage to leave the fallen churches. (See EW 241-243)

After the Great Disappointment (fall 1844)

The Great Disappointment was a heavy blow upon the Advent believers.

The Second Angel's Message had called them out of the Protestant churches. Although Adventists had no formal organization, they saw themselves as one great advent body, and had been very united in the proclamation of the Midnight Cry. Now, however, they felt like sheep without a shepherd:

Here was the great advent body, in one sense, as sheep without a shepherd, thousands of whom only a few weeks previously had separated themselves from all churches and creeds, no human organization being responsible for their spiritual welfare. They had no earthly counselors in whom they could confide; in God alone was their trust.

They were confident, however, of one thing, and this to them was like an anchor--the time proclamation was right. But as they were in a position where, unless God should guide them and keep them, they were liable to accept false explanations, or lose "patience" and give up faith in their past experience. This some did; while others, with an eye of faith fixed on him whom their souls loved, earnestly inquired, "Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return, come." (John Loughborough, The Great Second Advent Movement, p. 195-196)

Light on the Sanctuary

This was Hiram Edson's testimony of the Great Disappointment:

“Our expectations were raised high, and thus we looked for our coming Lord until the clock tolled twelve at midnight. The day had then passed, and our disappointment had become a certainty. Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. It seemed that the loss of all earthly friends could have been no comparison. We wept and wept, till the day dawn....

“I mused in my heart, saying: ‘My advent experience has been the brightest of all my Christian experience.... Has the Bible proved a failure? Is there no God, no heaven, no golden city, no Paradise? Is all this but a cunningly devised fable? Is there no reality to our fondest hopes and expectations?’...

“I began to feel there might be light and help for us in our distress. I said to some of the brethren: ‘Let us go to the barn.’ We entered the granary, shut the doors about us, and bowed before the Lord. We prayed earnestly, for we felt our necessity. We continued in earnest prayer until the witness of the Spirit was given that our prayers were accepted, and that light should be given—our disappointment explained, made clear and satisfactory.

“After breakfast I said to one of my brethren, ‘Let us go and see and encourage some of our brethren.’ We started, and while passing through a large field, I was stopped about midway of the field. Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the most holy place of the heavenly sanctuary to this earth on the tenth day of the seventh month, at the end of the 2300 days, He, for the first time, entered on that day into the second apartment of that sanctuary, and that He had a work to perform in the most holy place before coming to the earth; that He came to the marriage, or in other words, to the Ancient of Days, to receive a kingdom, dominion, and glory; and that we must wait for His return from the wedding. And my mind was directed to the tenth chapter of Revelation, where I could see the vision had spoken and did not lie.” (Unpublished manuscript, published in part in The Review and Herald, June 23, 1921)

Hiram Edson, O. R. L. Crosier, and F. B. Hahn started to search the Scriptures diligently. They eventually published a series of intensive studies on the topic of the sanctuary. These studies appeared in The Day Dawn in the spring of 1845.

As early as November 7, before Crosier published his articles on the sanctuary, Joseph Marsh concluded that their mistake did not lie in the date, but in the event that would take place in October 1844:

"We cheerfully admit that we have been mistaken in the nature of the event we expected would occur on the tenth day of the seventh month; but we cannot yet admit that our Great High Priest did not on that very day, accomplish all that the type would justify us to expect. We now believe he did." (The Voice of Truth, November 7, 1844, quoted in The Advent Review, August 1850)

But this was not common knowledge in the early weeks after the Great Disappointment. Opinions varied, and the great Advent flock, once happily united, began to disintegrate.

The Shut Door

For a time, the majority of Adventists held on to their past experience; they believed that the door of probation had been forever closed to the world, and that Christ would come quickly:

For a time after the disappointment in 1844, I did hold in common with the advent body that the door of mercy was then forever closed to the world. (Ms 4, 1883, par. 20)

At the beginning of the year 1845, they still held on to that view:

We believed that the Lord was soon to come in the clouds of heaven. (Lt 2, 1874)

Immediately after the disappointment, William Miller also believed the door to be shut, and his work done for the world:

We have done our work in warning sinners, and in trying to awake a formal church. God, in his providence has shut the door; we can only stir one another up to be patient; and be diligent to make our calling and election sure. (HST December 11, 1844, p. 142.3)

In February 1845, he confirmed his belief in the shut door and the way God had led the Advent movement up to that point, and that Jesus would come very soon.

I have received a number of letters from almost every part of the country almost all of them propounding the same questions, viz., What I thought of the experience we had in what was denominated the seventh month? And also, What was my opinion concerning the closing of the door of mercy, or probation for sinners?

(...) I did believe, and must honestly confess I do now, I have done my work in warning sinners, and that in the seventh month. I know my feelings are no rule for others, therefore, let every one who feels he has a duty to do to sinners let him do it, I will have no hard feelings. But I must be honest ; when I am enquired of, I must state my own conviction honestly. I have done it, and given my reasons from the word of God. And now let me say, brethren, we will have no contention on this point, for we be brethren. Let every man be fully persuaded in his own mind, and so let them speak or preach, as God and their own consciences may dictate.

I have a strong expectation that Christ will come before the Jewish year will expire; but let us all see to it, that we are ready every day, so that when he comes we shall not be ashamed before him. This letter must suffice for all those friends who have requested my views on this subject. My love to all who love our Lord Jesus Christ, and pray for his kingdom. (William Miller Letter in The Advent Herald, Feb. 12, 1845, p. 3)

The shut door was a reference to the parable of the ten virgins. This shut door is also mentioned in the letter to Philadelphia, which we saw earlier that it represented the Millerite movement in the 1830s and 1840s:

The Bible clearly taught the doctrine of a shut door. Although the Millerites' understanding of the shut door was not complete, they were right in believing that the prophetic calculations were correct, that God had led them through the Midnight Cry experience, that the churches had rejected God's warning, and that a door was shut on October 22, 1844.

Doubts About the Midnight Cry

Soon, however, there appeared divisions among the Advent believers. These divisions sprang up when believers adopted different views of their past experience.

1. Most of the believers continued to believe that God had led them in the Second Angel's Message and the Midnight Cry ("shut door" Adventists).
2. Some believers started to doubt God's leading. Some leaders of the cause, like Joshua Himes, started to show by their works that they no longer believed God had led them in the Second Angel's Message and the Midnight Cry ("open door" Adventists).

Ellen Harmon and other Adventists in Portland started to have doubts concerning the Midnight Cry and the shut door. Most probably, they reasoned, the true Midnight Cry had not seen its full manifestation in the summer of 1844, but was to be still in the future. They doubted that the date for October 22, 1844, had been entirely correct.

At the time I had the vision of the midnight cry I had given it up in the past and thought it future, as also most of the band had. (Lt 3, 1847)

When she received her first vision, Dec. 1844, she and all the band in Portland, Maine, (where her parents then resided) had given up the midnight-cry, and shut door, as being in the past. (James White, A Word to the Little Flock, 1847, p. 22.5)

These discouraging thoughts the Lord sought to dispel through a message of encouragement.

Ellen Harmon's first vision

In December 1844, Ellen Harmon received her first vision. She was visiting one of her dear friends in the faith, Sister Haines. Five women gathered that morning for prayer:

While praying at the family altar, the Holy Ghost fell on me, and I seemed to be rising higher and higher, far above the dark world. I turned to look for the Advent people in the world, but could not find them—when a voice said to me, “Look again, and look a little higher.” At this I raised my eyes and saw a straight and narrow path, cast up high above the world. On this path the Advent people were travelling to the City, which was at the farther end of the path. They had a bright light set up behind them at the first end of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so they might not stumble. And if they kept their eyes fixed on Jesus, who was just before them, leading them to the City, they were safe. But soon some grew weary, and they said the City was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising his glorious right arm, and from his arm came a glorious light which waved over the Advent band, and they shouted Hallelujah! Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out leaving their feet in perfect darkness, and they stumbled and got their eyes off the mark and lost sight of Jesus, and fell off the path down in the dark and wicked world below. It was just as impossible for them to get on the path again and go to the City, as all the wicked world which God had rejected. (To the Little Remnant Scattered Abroad, Broadside1, 1846, par. 2)

Two things became clear in young Ellen's mind, as a result of this vision:

1. The Midnight Cry was located in the past; it had been the work of God, and the date they had proclaimed was correct.
2. The door was indeed shut for two groups of people: 1. The world who had heard the message and had rejected it from the start, and 2. those who had believed at first, but later gave up their experience.

Ellen Harmon had never before heard anyone speak of these views. She feared that the other believers would not accept them. She did not know that Joseph Turner had just published a paper stating some of the same things she had seen in her vision.

In January 1845, Apollos Hale and Joseph Turner published a one-issue paper called the Advent Mirror and an article entitled, "Has Not the Savior Come as the Bridegroom?" They advocated that the coming of the Bridegroom to the marriage was, in fact, a pre-advent judgment that would take place before the coming of Christ. They also advocated that the door of probation was shut. The vision of Ellen White confirmed Brother Turner's position.

At the time I had the vision of the midnight cry I had given it up in the past and thought it future, as also most of the band had. I know not what time J. Turner got out his paper. I knew he had one out and one was in the house, but I knew not what was in it, for I did not read a word in it. I had been, and still was very sick. I took no interest in reading, for it injured my head and made me nervous. After I had the vision and God gave me light, He bade me deliver it to the band, but I shrank from it. I was young, and I thought they would not receive it from me. I disobeyed the Lord, and instead of remaining at home, where the meeting was to be that night, I got in a sleigh in the morning and rode three or four miles and there I found J. T. He merely inquired how I was and if I was in the way of my duty. I said nothing, for I knew I was not. I passed up chamber and did not see him again for two hours, when he came up, asked if I was to be at meeting that night. I told him, no. He said he wanted to hear my vision and thought it duty for me to go home. I told him I should not. He said no more, but went away. I thought, and told those around me, if I went I should have to come out against his views, thinking he believed with the rest. I had not told any of them what God had shown me, and I did not tell them in what I should cut across his track.

All that day I suffered much in body and mind. It seemed that God had forsaken me entirely. I prayed the Lord if He would give me strength to ride home that night, the first opportunity I would deliver the message He had given me. He did give me strength and I rode home that night. Meeting had been done some time, and not a word was said by any of the family about the meeting.

Very early next morning J. Turner called, said he was in haste going out of the city in a short time, and wanted I should tell him all that God had shown me in vision. It was with fear and trembling I told him all. After I had got through he said he had told out the same last evening. I was rejoiced, for I expected he was coming out against me, for all the while I had not heard any one say what he believed. He said the Lord had sent him to hear me talk the evening before, but as I would not, He meant His children should have the light in some way, so He took him. There were but few out when he talked, so the next meeting I told my vision, and the band, believing my visions from God, received what God bade me to deliver to them. (Lt 3, 1847, par. 3-5)

As a result of the vision, many of the believers in Portland once more acknowledged that the wonderful manifestation during the Midnight Cry had been the work of the Lord.

When she received her first vision, Dec. 1844, she and all the band in Portland, Maine, (where her parents then resided) had given up the midnight-cry, and shut door, as being in the past. It was then that the Lord shew her in vision, the error into which she and the band in Portland had fallen. She then related her vision to the band, and about sixty confessed their error, and acknowledged their 7th month experience to be the work of God. (James White, A Word to the Little Flock, 1847, p. 22.5)

Shortly afterward, in February 1845, Ellen White received her second major vision, also known as the "Bridegroom" vision, which further clarified the true position Adventists should take regarding the Midnight Cry and the shut door.

The "Bridegroom" Vision

Context of the Vision

The following is Ellen White's own account of the immediate context in which the Bridegroom vision was given:

The view about the Bridegroom’s coming I had about the middle of February, 1845.

While in Exeter, Maine, in meeting with Israel Dammon, James, and many others, many of them did not believe in a shut door. I suffered much at the commencement of the meeting. Unbelief seemed to be on every hand. There was one sister there that was called very spiritual. She had traveled and been a powerful preacher the most of the time for twenty years. She had been truly a mother in Israel. But a division had risen in the band on the shut door. She had great sympathy, and could not believe the door was shut. (I had known nothing of their differences.) Sister Durben got up to talk. I felt very, very sad. At length my soul seemed to be in an agony, and while she was talking I fell from my chair to the floor. It was then I had a view of Jesus rising from His mediatorial throne and going to the holiest as Bridegroom to receive His kingdom. They were all deeply interested in the view. They all said it was entirely new to them. The Lord worked in mighty power setting the truth home to their hearts. Sister Durben knew what the power of the Lord was, for she had felt it many times; and a short time after I fell she was struck down and fell to the floor, crying to God to have mercy on her. When I came out of vision, my ears were saluted with Sister Durben's singing and shouting with a loud voice. Most of them received the vision, and were settled upon the shut door. Previous to this I had no light on the coming of the Bridegroom, but had expected Him to this earth to deliver His people on the tenth day of the seventh month. I did not hear a lecture or a word in any way relating to the Bridegroom's going to the holiest. (Lt 3, 1847, par. 6-7)

She sent her two visions to Brother Enoch Jacobs, editor of The Day-Star. The first vision appeared in the issue of January 24, 1846, and the second vision appeared in the issue of March 14, 1846. James White also included her two visions in a little pamphlet entitled To the Little Remnant Scattered Abroad, published on April 6, 1846.

Significance of the Vision

This vision is significant for several reasons:

1. It settled the topic of the shut door for the Advent believers at that time.
2. It made clear who comprised God's people after October 22, 1844.
3. For Ellen White, it was the first contact with the truth of the heavenly sanctuary.

This vision was especially significant in establishing a solid basis for Adventist hermeneutics. The vision indicated that the heavenly sanctuary should be the foundational framework of Adventist thought. Adventist understanding of the church, its history, future, unity, apostasy, or whatever is related to the question, "Who is God's people?" should, therefore, find its answer in the Biblical truth of the heavenly sanctuary.

The Vision

Letter to Brother Jacobs

On December 20, 1845, Ellen Harmon wrote down her first vision and sent it to Brother Enoch Jacobs, who was editor of a Millerite publication called the Day-Star. She did not expect him to publish it. But when he did in the January 24, 1846, issue of the paper, she wrote to him immediately, asking him to add the second vision. She mentioned that the part she had left out and was "of vast importance to the Saints." This is how the "Bridegroom" vision appeared in the Day-Star issue of March 14, 1846.

The vision was later included by James White in a little tract published on April 6, 1846, To the Little Remnant Scattered Abroad. We will now take the vision, section by section, and analyze the meaning of each part.

Timeframe

This statement gives us the starting point for the vision. It is a description of events, the first one of which is the Midnight Cry in the summer of 1844.

The First Throne

Ellen White saw a throne. This is the same throne that John saw in Revelation chapter 4:

Notice there was a door opened in heaven. Then John saw a throne. On the throne was the Father only, encircled by the rainbow of promise.

In front of the throne were seven lamps of fire:

Evidence points that this throne was in the Holy Place of the heavenly sanctuary. There are several reasons that validate this perspective:

1. The table of shewbread in the Old Testament was placed on the north side (Exodus 40:22-23). God's throne is also on the sides of the north (Isaiah 14:13-14).
2. The table of shewbread had two crowns of gold around the border (Exodus 25:24-25). The crown represents the idea of royalty, and the fact that there were two crowns shows that both the Father and the Son sit on this throne.
3. The shewbread is a symbol of Christ, who took human nature and brought it to the throne of God (Exodus 25:30; John 6:48-51)
4. The seven-branched candlestick was in front of the table of shewbread (Exodus 25:32, 37; 40:24). Before the throne of God are seven lamps of fire, which represent the fullness of the Holy Spirit (Rev. 4:5).
5. The twenty-four elders have golden vials full of odours, which represent the prayers of the saints (Rev. 5:8) and which point to the altar of incense.

When John sees the throne in Revelation 4, only the Father was on the throne. Jesus was not there. This was the moment when the heavenly universe was waiting for Jesus to ascend from earth in AD 31.

In chapter 5, John sees a Lamb in the midst of the throne. This is the moment when Jesus enters the throne room and is glorified (see DA 833-835 and Christ Glorified)

Upon His ascension, Jesus sat at the right hand of God and began His ministry in the Holy Place of the heavenly sanctuary. At this time, Christ received the gift of the Holy Spirit, which was poured upon His disciples on earth. Pentecost signaled the beginning of Christ's ministry in the Holy Place.

This was the throne which Ellen White saw, on which sat both the Father and the Son (See Rev 3:21 and 12:5).

Two groups

In her vision, Ellen White saw three types of people:

1. The Advent people
2. The church
3. The world

These three types of people made up two groups:

1. Some were bowed down, deeply interested.
2. Some were standing, disinterested and careless.

Those who were standing, disinterested and careless, were people of the world who were indifferent to the Gospel of Christ. This standing group also included the majority in the Protestant churches who were not concerned about the coming of Christ. There was no difference between them and the world. The Advent people are represented as bowed down before the throne, deeply interested and praying in earnest.

The careless and indifferent is a perfect description of the dead church in Sardis. The company which were bowed down are those "few names even in Sardis which have not defiled their garments" (Rev. 3:4), and who later made up the church of Philadelphia.

A Light

In another vision, Ellen White identifies this light as the First Angel's Message, which only a few received, whose eyes were raised to heaven:

I saw a number of companies that seemed to be bound together by cords. Many in these companies were in total darkness; their eyes were directed downward to the earth, and there seemed to be no connection between them and Jesus. But scattered through these different companies were persons whose countenances looked light, and whose eyes were raised to heaven. Beams of light from Jesus, like rays from the sun, were imparted to them. An angel bade me look carefully, and I saw an angel watching over every one of those who had a ray of light, while evil angels surrounded those who were in darkness. I heard the voice of an angel cry, “Fear God, and give glory to Him; for the hour of His judgment is come.” EW 240.1

A glorious light then rested down upon these companies, to enlighten all who would receive it. Some of those who were in darkness received the light and rejoiced. Others resisted the light from heaven, saying that it was sent to lead them astray. The light passed away from them, and they were left in darkness. Those who had received the light from Jesus joyfully cherished the increase of precious light which was shed upon them. Their faces beamed with holy joy, while their gaze was directed upward to Jesus with intense interest, and their voices were heard in harmony with the voice of the angel, “Fear God, and give glory to Him; for the hour of His judgment is come.” EW 240.2

To the light of the first angel was added the second angel.

All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. (1SM 63.9)

An Exceeding Bright Light

This exceeding bright light was the Midnight Cry, or the "seventh month" movement.

An exceedingly bright and glorious light shone around those who had cherished the light which had been imparted to them. Their faces shone with excellent glory, and they united with the angels in the cry, “Behold, the Bridegroom cometh.” (EW 241.2)

Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, Behold the Bridegroom cometh, go ye out to meet him! (1SG 140.2)

This light shone upon all: both those standing careless and disinterested, as well as those bowing down before the throne. It was a message for the whole world.

Ellen White saw four different reactions to this light.

1. Many openly rejected the light, and they moved away from it.
2. Others were indifferent to the light, and it moved off from them.
3. Some of those who were standing changed their attitude, cherished the light, and went and bowed down with the little praying company.
4. All those who were bowed down received the light and rejoiced in it.

Many in the world and in the Protestant churches rejected the Midnight Cry. Others did not heed the message. But there were some who accepted it; these separated themselves from the fallen Protestant churches, and joined the Adventist believers.

An exceedingly bright and glorious light shone around those who had cherished the light which had been imparted to them. Their faces shone with excellent glory, and they united with the angels in the cry, “Behold, the Bridegroom cometh.” As they harmoniously raised the cry among the different companies, those who rejected the light pushed them and with angry looks scorned and derided them. But angels of God wafted their wings over the persecuted ones, while Satan and his angels were seeking to press their darkness around them, to lead them to reject the light from heaven. EW 241.2

Then I heard a voice saying to those who had been pushed and derided, “Come out from among them, and touch not the unclean.” In obedience to this voice, a large number broke the cords which bound them, and leaving the companies that were in darkness, joined those who had previously gained their freedom, and joyfully united their voices with them. I heard the voice of earnest, agonizing prayer from a few who still remained with the companies that were in darkness. The ministers and leading men were passing around in these different companies, fastening the cords more firmly; but still I heard this voice of earnest prayer. Then I saw those who had been praying reach out their hands for help toward the united company who were free, rejoicing in God. The answer from them, as they earnestly looked to heaven, and pointed upward, was, “Come out from among them, and be separate.” I saw individuals struggling for freedom, and at last they broke the cords that bound them. They resisted the efforts which were made to fasten the cords tighter and refused to heed the repeated assertions: “God is with us.” “We have the truth with us.” EW 242.1

Persons were continually leaving the companies that were in darkness and joining the free company, who appeared to be in an open field raised above the earth. Their gaze was directed upward, the glory of God rested upon them, and they joyfully shouted His praise. They were closely united and seemed to be wrapped in the light of heaven. Around this company were some who came under the influence of the light, but who were not particularly united to the company. All who cherished the light shed upon them were gazing upward with intense interest, and Jesus looked upon them with sweet approbation. They expected Him to come and longed for His appearing. They did not cast one lingering look to earth. EW 243.1

If we closely examine the events which took place in the summer of 1844, we can see that the Advent people, represented by the praying company, became a visibly distinct and separate people. About 50,000 left the Protestant churches represented by the companies that were in darkness and bound up by tight cords. Those who left the churches joined those who were free.

The praying company were closely united in heart and mind. Such was the love that bound the Advent believers together in the summer and autumn of 1844.

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. (GC 401.3)

The Father Rises

The same scene is described in Daniel 7:9.

The throne had wheels, so it could move. Where did it move? From the Holy Place to the Most Holy Place, within the veil.

Ellen White saw thrones which she had not seen before. Daniel also saw "thrones." John also saw twenty-four seats, which belonged to the twenty-four elders (Revelation 4:4). The twenty-four elders accompanied the Father to the Most Holy Place for the commencement of the judgment.

The Son Rises

Even though the "Bridegroom" vision did not explicitly mention a "shut door" and an "open door," it contained a clear reference to both. Remember that Ellen White had this vision during a meeting in Exeter, Maine, in which opinions were divided on this subject; the effect was that "most of them received the vision, and were settled upon the shut door." (Lt 3, 1847).

Those who kept their eyes fixed on Jesus followed Him as He led them out a little way. He led them through an open door.

There are two doors in the heavenly sanctuary:

1. The door leading to the first apartment (Rev. 4:1).
2. The door leading to the second apartment (Rev. 11:19).

In 1844, the first door was shut, and the second one was opened, revealing the ark of the covenant in the Most Holy Place.

Ellen White mentions the open and shut doors of the heavenly sanctuary in other visions, as well:

I was shown what did take place in heaven at the close of the prophetic periods in 1844. As Jesus ended His ministration in the holy place and closed the door of that apartment, a great darkness settled upon those who had heard and rejected the message of His coming, and they lost sight of Him. (EW 251.2)

Sabbath, March 24, 1849, we had a sweet and very interesting meeting with the brethren at Topsham, Maine. The Holy Ghost was poured out upon us, and I was taken off in the Spirit to the city of the living God. Then I was shown that the commandments of God and the testimony of Jesus Christ relating to the shut door could not be separated, and that the time for the commandments of God to shine out with all their importance, and for God's people to be tried on the Sabbath truth, was when the door was opened in the most holy place in the heavenly sanctuary, where the ark is, in which are contained the ten commandments. This door was not opened until the mediation of Jesus was finished in the holy place of the sanctuary in 1844. Then Jesus rose up and shut the door of the holy place, and opened the door into the most holy, and passed within the second veil, where He now stands by the ark, and where the faith of Israel now reaches. EW 42.1

I saw that Jesus had shut the door of the holy place, and no man can open it; and that He had opened the door into the most holy, and no man can shut it (Revelation 3:7, 8); and that since Jesus has opened the door into the most holy place, which contains the ark, the commandments have been shining out to God's people, and they are being tested on the Sabbath question. EW 42.2

It was the third angel's message which pointed Adventists to the Most Holy Place in the sanctuary:

As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel's hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, “They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.” The third angel closes his message thus: “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God's commandments, had sinned ignorantly in transgressing its precepts. EW 254.1

After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God's law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence. EW 254.2

It was represented to me that the remnant followed Jesus into the most holy place and beheld the ark and the mercy seat, and were captivated with their glory. Jesus then raised the cover of the ark, and lo! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles, but start back with trembling when they see the fourth commandment among the ten holy precepts, with a brighter light shining upon it than upon the other nine, and a halo of glory all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. The commandment reads as when spoken by the voice of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled; it is the same as when written with His own finger on the tables of stone: “Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God.” They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by His holiness. They see that they have been trampling upon the fourth commandment of the Decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God and mourn over their past transgressions. EW 255.1

I saw the incense in the censer smoke as Jesus offered their confessions and prayers to His Father. And as it ascended, a bright light rested upon Jesus and upon the mercy seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God's law, were blessed, and their countenances lighted up with hope and joy. They joined in the work of the third angel and raised their voices to proclaim the solemn warning. But few at first received it; yet the faithful continued with energy to proclaim the message. Then I saw many embrace the message of the third angel and unite their voices with those who had first given the warning, and they honored God by observing His sanctified rest day. EW 256.1

Many who embraced the third message had not had an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the most holy place, and those who had had an experience in the past messages were pointing them the way to the heavenly sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received them in their order, and followed Jesus by faith into the heavenly sanctuary. These messages were represented to me as an anchor to the people of God. Those who understand and receive them will be kept from being swept away by the many delusions of Satan. EW 256.2

The Kingdom and the Wedding

Jesus went to His Father in the Most Holy Place to receive the Kingdom. Jesus says He will return from the wedding, a reference to Luke 12:36:

Before His second coming, Christ will receive His kingdom:

Jesus sent His angels to direct the minds of the disappointed ones to the most holy place, where He had gone to cleanse the sanctuary and make a special atonement for Israel. Jesus told the angels that all who found Him would understand the work which He was to perform. I saw that while Jesus was in the most holy place He would be married to the New Jerusalem; and after His work should be accomplished in the holiest, He would descend to the earth in kingly power and take to Himself the precious ones who had patiently waited His return. (EW 251.1)

The Son moves to the Most Holy Place

This is another reference to Daniel 7. After the Ancient of Days sits and everything is prepared for the judgment to begin, the Son of Man appears in verses 13-14.

Priestly Garments

The high priest in the Old Testament also wore pomegranates and golden bells around the hem:

What did this symbols represent?

The bell gave a specific sound. People would know when the priest would move from one place to another in the sanctuary, because they would hear the twinkling of the bells.

In the same way, Jesus made known to the world when He moved to the Most Holy Place in 1844. Hiram Edson wrote about this in 1849:

A golden bell and a pomegranate, upon the hem of the robe round about, and it shall be upon Aaron to minister, and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not.—Ex.xxviii, 33-35... So also when Jesus our high Priest and minister of the true sanctuary and tabernacle was arrayed in the royal robe to go into the most holy place before the mercy seat, to blot out the sins of his people, make atonement, and cleanse the sanctuary at the end of the 2300 days.  We heard the sound of his going in 1844.  Behold the Bridegroom cometh, &c.

And now, with all the confidence and positiveness with which we proclaimed the midnight cry in 1844, yea, with tenfold more confidence and positiveness, we now declare that we are now beginning to hear the sound of our high priest coming out. (Hiram Edson, The Time of the End; Its Beginning, Progressive Events, and Final Termination, printed  by Henry Oliphant, 1849, p. 15)

The pomegranate is a beautiful symbol of the church. Each individual seed is covered by a red fleshly part. In the same way, each member of the church is covered by the blood of Christ. And members are tightly bound up with each other. This symbolizes the unity that should exist in the family of God as a result of Christ's sacrifice. The small compartments where the arils are found are also surrounded by a bitter white membrane, which symbolizes the sufferings of Christ.

In another vision, Ellen White also saw Christ as High Priest wearing a breastplate:

Jesus then clothed Himself with precious garments. Around the bottom of His robe was a bell and a pomegranate, a bell and a pomegranate. A breastplate of curious work was suspended from His shoulders. As He moved, this glittered like diamonds, magnifying letters which looked like names written or engraved upon the breastplate. Upon His head was something which had the appearance of a crown. When fully attired, He was surrounded by angels, and in a flaming chariot He passed within the second veil. (EW 251.2)

In the same way, Jesus bears the name of His individual children on His heart. His love for each one of us is stronger than death.

The Lord's direction was, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.” Exodus 28:29. So Christ, the great High Priest, pleading His blood before the Father in the sinner's behalf, bears upon His heart the name of every repentant, believing soul. Says the psalmist, “I am poor and needy; yet the Lord thinketh upon me.” Psalm 40:17. (PP 351.1)

Like Aaron, who symbolized Christ, our Saviour bears the names of all His people on His heart in the holy place. Our great High Priest remembers all the words by which He has encouraged us to trust. He is ever mindful of His covenant. (COL 142.8)

Of the high priest of Israel we read, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.” What a beautiful and expressive figure this is of the unchanging love of Christ for his church! Our great High Priest, of whom Aaron was a type, bears his people upon his heart. And should not his earthly ministers share his love and sympathy and solicitude? (RH March 17, 1903, par. 2)

This shows with what tender regard Christ considers His church. We should ever be careful not to hurt Christ by wounding His church.

True Faith

Faith in God's Word was the foundation for the experience of the Advent believers:

In 1844... Jesus rose up and shut the door of the holy place, and opened the door into the most holy, and passed within the second veil, where He now stands by the ark, and where the faith of Israel now reaches. (EW 42.1)

The faith of Israel now reaches within the second veil where Jesus now stands by the ark. (Lt 5, 1849)

The group who fixed their eyes on Jesus based their experience on God's Word. They followed Christ by faith. What happened with those who were left behind? They based their religious experience on subjective feelings and impressions, rather than on the Word of God.

Praying company in the First Apartment

There were some in the praying company at the beginning, who did not rise together with Jesus. These continued to be bowed down. They seemed to be absorbed with their prayers, and did not follow Christ.

Who did these people represent?

They were those who had taken part in the Midnight Cry, but after the disappointment no longer looked for further light. They did not notice that Jesus had "ended His ministration in the holy place and closed the door of that apartment."

Nominal Adventists were those who took part in the first and second angels' message, and in the midnight cry, but who later rejected their experience and did not accept the truths of the third angel's message and the Sabbath. These were such leaders in the Advent cause, such as Joshua Himes and others, who gave up their Midnight Cry experience. They were also referred to as "popular Adventists," "nominal Adventists," "first-day Adventists," "different parties of professed Advent believers" (EW 124), and "those who claim to be Adventists, but who reject the present truth" (EW 69.2). Of them, Ellen White writes:

God's people are coming into the unity of the faith. Those who observe the Sabbath of the Bible are united in their views of Bible truth. But those who oppose the Sabbath among the Advent people are disunited and strangely divided. (EW 68.2)

After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He affected the minds of persons who had had an experience in the messages, and who had an appearance of humility. Some pointed to the future for the fulfillment of the first and second messages, while others pointed far back into the past, declaring that they had been there fulfilled. These were gaining an influence over the minds of the inexperienced and unsettling their faith. Some were searching the Bible to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor he could affect by different errors and drive about with divers winds of doctrine. Many who had led in the first and second messages now denied them, and there was division and confusion throughout the body. (EW 256.3)

I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels' messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision--those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection. (Selected Messages, vol. 1, pp. 63-64)

Those who remained bowed down in the Holy Place stagnated in their spiritual experience, while the small "advance party" moved with Jesus to the Most Holy Place.

Satan's work in the Holy Place

The company who did not notice that Jesus had left, and who remained in the Holy Place, now breathed the unholy influence of Satan. They became the synagogue of Satan (Rev. 3:9) and Babylon (Rev. 14:8).

All those who did not receive (1) the light of the first and second angels' message, and (2) the light of the midnight cry, were not prepared to receive (3) the light of the third angel, who pointed to the Most Holy Place. Ellen White explains these three steps in a chapter in Early Writings entitled "A Firm Platform" (pp. 258-261). In this chapter, Ellen White first describes the experience of the Advent people, then compares the experience of those who rejected these messages with the experience of the Jews, and then finishes by describing how Satan will bring his deceptions.

I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, “Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.” I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it. EW 258.3

I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place. EW 259.1

Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel's message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel's message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before. EW 260.1

I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant. EW 261.1

The very next chapter is entitled "Spiritualism" (EW 262-266), one of Satan's most powerful tools to deceive the world. In fact, Ellen White dedicates several chapters in the Great Controversy to warn of Satan's special deceptions in the end times:

1. Chapter 27 "Modern Revivals"
2. Chapter 30 "Enmity Between Man and Satan"
3. Chapter 31 "Agency of Evil Spirits"
4. Chapter 32 "Snares of Satan"
5. Chapter 33 "The First Great Deception"
6. Chapter 34 "Can Our Dead Speak to Us?"
7. Chapter 37 "The Scriptures A Safeguard"

One of Satan's special deception tools in the end times will be spiritualism. It was this that he used immediately after 1844, what he used in the Alpha crisis, and what he is using now as well. He seeks to deceive, if possible, the very elect.

The enemies of the present truth have been trying to open the door of the holy place, that Jesus has shut, and to close the door of the most holy place, which He opened in 1844, where the ark is, containing the two tables of stone on which are written the ten commandments by the finger of Jehovah. EW 43.1

Satan is now using every device in this sealing time to keep the minds of God's people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty. EW 43.2

Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. I saw that the mysterious knocking in New York and other places was the power of Satan, and that such things would be more and more common, clothed in a religious garb so as to lull the deceived to greater security and to draw the minds of God's people, if possible, to those things and cause them to doubt the teachings and power of the Holy Ghost. EW 43.3

I saw that Satan was working through agents in a number of ways. He was at work through ministers who have rejected the truth and are given over to strong delusions to believe a lie that they might be damned. While they were preaching or praying, some would fall prostrate and helpless, not by the power of the Holy Ghost, but by the power of Satan breathed upon these agents, and through them to the people. While preaching, praying, or conversing, some professed Adventists who had rejected present truth used mesmerism to gain adherents, and the people would rejoice in this influence, for they thought it was the Holy Ghost. Some even that used it were so far in the darkness and deception of the devil that they thought it was the power of God, given them to exercise. They had made God altogether such a one as themselves and had valued His power as a thing of nought. EW 43.4

Some of these agents of Satan were affecting the bodies of some of the saints—those whom they could not deceive and draw away from the truth by a Satanic influence. Oh, that all could get a view of it as God revealed it to me, that they might know more of the wiles of Satan and be on their guard! I saw that Satan was at work in these ways to distract, deceive, and draw away God's people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling. EW 44.1

Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God's people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also. EW 44.2

I saw that the mysterious signs and wonders and false reformations would increase and spread. EW 45.1

This is the time we are living in right now. Satan's object is to deceive God's children. The Kellogg crisis had to do with spiritualism, and so is the Omega crisis in our days.

Notice that Satan's influence was similar to God's Holy Spirit in that it had light and power. However, it lacked the sweet love, joy, and peace which characterized God's holy influence.

A Fearful Scene

This fearful scene, the last in the vision, shows the possibility of falling away from the platform of truth. Ellen White saw some who followed Jesus all the way to the Holiest, but who later went back, "one after another" and joined the synagogue of Satan.

Is it happening in our days? This will be dealt more at large in Part 4 of these studies.

Conclusion

Several lessons may be drawn from the Advent experience as shown in the Parable of the Bridegroom in Matthew 25 and in the "Bridegroom" vision of 1845.

Justification for the rise of the Advent Movement:

1. The Midnight Cry was a movement led by God, based on the sure word of prophecy.
2. The Advent believers were called out of the fallen Protestant churches, which became Babylon. This separation was not the result of a whim or spiritual pride, but was prophesied in the Scriptures.
3. The door was shut for those who heard and rejected the 1st and 2nd angels' message and the midnight cry. Those who did not hear are not guilty of rejecting this light. Therefore, there are still many of God's children in the Protestant churches, whom God will call out of Babylon in the end time.
4. Those who followed Jesus into the Most Holy compose a visible body of Sabbath-keeping believers.
5. The doctrine of the Heavenly Sanctuary is the only true justification for the existence of the Seventh-day Adventist Church, and is the framework for all other doctrines.

Unity in the church:

1. True unity is only found when the message is the same.
2. When God's people study the Bible and base their experience on a true interpretation of God's Word, the Holy Spirit unites their hearts in harmonious action.
3. There were always, and there will always be, tares among the wheat.
4. Some may apostatize from the faith by renouncing the Sanctuary doctrine and other distinctive Adventist truths.