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the daily papers of that city. It is important, as it correctly sets forth the views and feelings of Adventists at that time. In view of such testimony, it is vain for any man to deny that it was the universal belief of Adventists, in the autumn of 1844, that their work for the world was forever done. After giving some of the reasons why they expected the Lord on the tenth day of the seventh month, the writer of the article says:

"With this expectation we were desirous to meet once more, to mingle our prayers, and to encourage one another in the last work of preparation; and for this purpose we had met at our well-known place of worship in this city. We gave no special notice of our meeting, we, made no appeal to the public, and it was characterized by no exercises which were calculated to excite either the mirth or vengeance of any portion of the community.

"We were serious, we were bowed in penitence and prayer before God, or heartily affected by the mutual confessions of tried and dear friends. We had no illfeeling to indulge toward any man; we felt that we were done with the world, and had forgiven them the many injuries they had inflicted upon us; but stale and silly slanders in reference to us were revived; the restless spirits of the community have been aroused; we could not meet in peace, and our meetings in consequence have been suspended. And we now make these remarks to disabuse the public, and with the hope that some, who would not otherwise give their attention to the calls of the present time, may lay them to heart.

To the city authorities, who faithfully rendered their services, we are grateful, though we could not promote the objects of the meeting when such protection was needed.

"We forgive our enemies. They have not injured us; and oh! that they could see how much they may have injured themselves; but we have done with them now. We expect the realization of the promise of God. He who delivered Noah and Lot; he who brought his people out of Egypt and Babylon, has promised (as we believe) to save them finally by his Son from Heaven.' We expect it. We have hazarded all on that expectation; and we only ask that God may give us, and all who look for him, grace to abide the issue.

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"In behalf of the Adventists in Boston and vicinity, "JOSHUA V. HIMES."

I have not a word of censure for a single soul who came to the honest conclusion that the work of warning sinners closed with the burden of the midnight cry. And more, I solemnly believe that the providence of God brought us to that position. And there the Advent hosts should have remained, patiently waiting, watching and praying, until our true position could have been clearly seen by the light of the heavenly sanctuary.

ARGUMENT FROM THE TYPES.

In the providence of God, in the seventh-month movement the attention of the people was turned to the types of the law of Moses. The argument which had been given, that as the vernal types, namely, the passover, the wave sheaf, and the meat-offering, were fulfilled in their order and time in the crucifixion, the resurrection of Christ, and the descent of the Holy Spirit on the day of Pentecost, so would the autumnal types be fulfilled as to time, in the events connected with the second advent, seemed to be conclusive and satisfactory. The position taken was, that as the high

priest came out of the typical sanctuary on the tenth day of the seventh month and blessed the people, so Christ, our great High Priest, would on that day come out of Heaven to bless his waiting people.

But it should be borne in mind that at that time those types which point to the work in the heavenly sanctuary were not understood. In fact, no one had any definite idea of the tabernacle of God in Heaven. We now see that the two holies of the typical sanctuary, made by the direction of the Lord to Moses, with their two distinct ministrations-the daily and the yearly services, were, in the language of Paul to the Hebrews, "patterns of things in the Heavens," "figures of the true," chapter ix. He also says of the work of the Jewish priests in chapter viii, "Who serve unto the example and shadow of heavenly things." His words mean simply this: In Heaven there is a sanctuary where Christ ministers, and that sanctuary has two holies, and two distinct ministrations, as truly as the earthly sanctuary had. If his words do not mean this, they have no meaning at all. How natural, then, the conclusion, that as the Jewish priests ministered daily in connection with the holy place of the sanctuary, and on the tenth day of the seventh month, at the close of their yearly round of service, the high priest entered the most holy place to make atonement for the cleansing of the sanctuary, so Christ ministered in connection with the holy place of the heavenly sanctuary from the time of his ascension to the ending of the 2300 days of Dan. viii, in 1844, when on the tenth day of the seventh month of that year he entered the most holy place of the heavenly tabernacle to make a special atonement for the blotting out of the sins of his people, or, which is the same thing, for the cleansing of the sanctuary.

"Unto two thousand three hundred days," said the angel to the prophet, "then shall the sanctuary be cleansed."

The typical sanctuary was cleansed from the sins of the people with the offering of blood. The nature of the cleansing of the heavenly sanctuary may be learned from the type. By virtue of his own blood, Christ entered the most holy to make a special atonement for the cleansing of the heavenly tabernacle. For clear and full expositions of the sanctuary and the nature of its cleansing, see works upon the subject by J. N. Andrews and U. Smith, for sale at the Review Office, Battle Creek, Mich.

With this view of the heavenly sanctuary before the reader, he can see the defect in the seventh-month theory. It now appears evident that the conclusion that Christ would come out of Heaven on that day is not justified by the premises in the case. But if Christ's ministry in the heavenly sanctuary was to last but one year, on the last day of which he would make an atonement for the cleansing of the heavenly tabernacle, according to the type, then the conclusion that he would on that day come out and bless his waiting people, would be irresistible.

But let it be remembered that "the law having a shadow of good things to come," was was "not the very image of the things." In the shadow, the round of service, first in the holy place for the entire year, save one day, and second, in the most holy place on the last day of that year, was repeated each successive year. But not so in the ministry of Christ. He entered the holy place of that heavenly sanctuary at his ascension once for all. There he ministered till the time for the cleansing of the sanctuary at the close of the 2300 days

in the autumn of 1844. To accomplish this work, he then entered the most holy place once for all. Christ suffered upon the cross-not often-but once for all. He entered upon his work in the holy place once for all. And he cleanses the heavenly sanctuary for the sins of his people once for all. His ministry in the holy, from his ascension in the spring of A. D. 31 to the autumn of 1844, was eighteen hundred and thirteen years and six months. The period of his ministry in the most holy can no more be defined before its close, than the time of his ministry in the holy could be defined before it terminated. Therefore, however much the tenth-day atonement for the cleansing of the typical sanctuary proved that our great High Priest would enter the most holy of the heavenly tabernacle on the tenth day of the seventh month, it proved nothing to .the point that he would on that day come out of the most holy place.

But just what was accomplished on the tenth day of the seventh month became a matter of discussion. Some took the rash position that the movement had not been directed by the providence of God. They cast away their confidence in that work, not having sufficient faith and patience to "wait" and " watch," until it should be explained by the light of the sanctuary and the three messages of Rev. xiv, and they drew back, to say the least, toward perdition.

Others trembled for this fearful step, and felt the deepest solicitude for the welfare of the flock, and exhorted the brethren to patiently wait and watch for the coming of the Lord, in full faith that God had been in the work. Among these was William Miller. In a letter published in the Advent Herald for Dec. 11, 1844, he says:

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