The ABIDING GIFT of

PROPHECY
A
 The ABIDING GIFT of
PROPHECY

by
ARTHUR GROSVENOR DANIELLS

PACIFIC PRESS PUBLISHING ASSOCIATION

MOUNTAIN VIEW, CALIFORNIA
OMAHA, NEBRASKA CRISTOBAL, CANAL ZONE PORTLAND, OREGON
COPYRIGHT, 1936, BY PACIFIC PRESS PUBLISHING ASSOCIATION

'948
 Author's Foreword
F OR a third of a century it has been my privilege to present,
with increasing fullness, certain of the evidences centering
in the theme of this book, "The Abiding Gift of Prophecy."
Particularly is this true of those features treated in the early
and latter sections, dealing, first, with the Biblical evidences
concerning the continuance of spiritual gifts, but more especially
of their latter-day bestowal upon the remnant church. For years,
ministerial groups and General Conference Councils have gone
on record asking that these studies be placed in book form. This
was duly promised by the author, and the work has been pursued
with much pleasure and satisfaction.
This volume deals with but one theme— The Abiding Gift
of Prophecy. That prophetic gift has been God's chosen method
of revealing Himself to the human race after man had been
ruined through sin. Before being estranged from God by this
blighting, alien curse, he had free and open access to the presence
of his Creator. But after the fall this open way was closed. Since
then, an obscuring veil has separated man from the presence
of God.
Only through men chosen and called by His sovereign will
has God clearly disclosed His purposes and fully revealed the
future. The bestowal of the prophetic gift upon an individual
has made that person a prophet. The operation of this gift,
therefore, is wholly planned and utilized by the Lord Himself.
Concerning those whom He calls to the prophetic office, He says :
"Hear now My words : If there be a prophet among you, I the
Lord will make Myself known unto him in a vision, and will
speak unto him in a dream." Num. 12 :6.
At the birth of John the Baptist, the prophetic power of the
Spirit came upon his father Zacharias. Being "filled with the
Holy Ghost," he "prophesied, saying, Blessed be the Lord God
of Israel; for He hath visited and redeemed His people." In the
midst of an outburst of joy over the advent of the long-expected
Messiah, "to give knowledge of salvation" by the remission of
sins through faith in His name, Zacharias testifies that God had
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6 THE ABIDING GIFT OF PROPHECY

spoken "by the mouth of His holy prophets, which have been
since the world began." Luke 1 :67-70. This most expressive
and significant statement of the early bestowal and continuance
of the prophetic gift was repeated by the apostle Peter, who
declared that God "hath spoken by the mouth of all His holy
prophets since the world began." Acts 3 :21.
This prophetic gift bestowed was to abide with the church
from Adam to the second advent of our Lord and Saviour Jesus
Christ, when He comes to take His redeemed people to Paradise.
It did not cease with the apostles, but is traceable through the
centuries to the last days of human history, just before the return
of our Lord. When that supreme event of the ages shall occur,
then—and not until then—shall come to pass that which is
spoken of by the apostle Paul:
"Love never faileth: but whether there be prophecies, they shall be
done away; whether there be tongues, they shall cease; whether there be
knowledge, it shall be done away. For we know in part, and we' prophesy
in part; but when that which is perfect is come, that which is in part shall
be done away." 1 Cor. 13 : 8-10, A. R. V.
The tracing of the manifestations of this gracious gift through
the ages has been a fascinating and most enlightening study. As
may be surmised, it has required a vast amount of research. For
much of this, and for the critical reading and improvement of
the manuscript, I am greatly indebted to a number of my friends
who have been deeply interested in the production of this volume.
ARTHUR GROSVENOR DANIELLS.
Huntington Park, California,
March 3, 1935.
 Contents
AUTHOR'S FOREWORD 5
INTRODUCTION 9

SECTION ONE : THE PATRIARCHAL. AGE

I. THE PROPHETIC GIFT BESTOWED 15
II. PROPHETIC TERMS DEFINED 22
III. THE GIFT IN THE PATRIARCHAL DISPENSATION . 36

SECTION TWO: THE MOSAIC DISPENSATION

V. MANIFEST FROM EGYPT TO CANAAN 49
V. FROM JOSHUA TO SAMUEL 56
VI. DURING THE REVOLT OF ISRAEL 67
VII. PROPHETIC GUIDANCE TO KINGS 76
V III. MINISTRY OF PROPHETS TO ISRAEL 82
IX. IN THE CRISES OVER HEATHENISM 90
X. PROPHETIC WORK OF ELISHA 106
XI. THE LAST PROPHETS OF ISRAEL 118
THE PROPHETS OF JUDAH 126
III. SEVEN PROPHETIC WRITERS 135
:IV. PROPHETS DURING THE CAPTIVITY 144
PROPHETS AFTER THE CAPTIVITY 150

SECTION THREE : THE APOSTOLIC PERIOD

:NI. IN THE APOSTOLIC AGE 163

SECTION FOUR: THE CHRISTIAN ERA

XVII. THE WITNESS OF THE SECOND CENTURY 175
XVIII. EVIDENCES IN THE THIRD AND FOURTH CENTURIES 189
XIX. SEPARATIONS FROM THE CHURCH 200
XX. LIGHT PENETRATES THE DARKNESS 214
XXI. REFORMATION AND POST-REFORMATION PERIOD . 220

. (7)
 8 THE ABIDING GIFT OF PROPHECY

XXII. NEARING THE GREAT CONSUMMATION 229

XXIII. THE AWAKENING ADVENT HOPE 239

SECTION FIVE : THE REMNANT HOUR

XXIV. GIFT RENEWED IN THE REMNANT CHURCH 253
XXV. A SOUND BASIS FOR CONFIDENCE 264
XXVI. CLAIMS TESTED BY THE WORD 277
XXVII. CLAIMS TESTED BY THEIR FRUITS 293
XXVIII. ESTABLISHING THE AUSTRALASIAN MISSIONARY COLLEGE 308
XXIX. MEETING A PUBLISHING WORK CRISIS 322
XXX. DENOMINATION SAVED FROM PANTHEISTIC TEACHING • 330
XXXI. THE PROVIDENTIAL MOVE TO WASHINGTON, D. C. . . 343
XXXII. OUR MEDICAL SCHOOL AT LOMA LINDA 354
XXXIII. CONFIDENCE CONFIRMED BY PERSONAL EXPERIENCES 363
XXXIV. BELIEVE IN THE PROPHETIC GIFT 370
 Introduction
L ONG has the church awaited the coming of this volume, and
long has it been needed. Dealing, as it does, in a unique
and larger way with the divine provision for the abiding of the
gift of prophecy in God's true church in all ages and dispensa-
tions, it presents a full-rounded survey of the most misunder-
stood and maligned of the three great identifying marks of the
true church of the last days. These are "the commandments of
God," "the faith of Jesus," and "the spirit of prophecy." It is
this remnant church which completes the arrested Reformation
of the sixteenth century, which restores the fullness of apostolic
faith and practice, and which, significantly enough, is to have
as one of its distinguishing characteristics, the manifestation
of the promised gifts of the Spirit.
The church has greatly needed this book, not only for the
uniqueness and largeness of its concept, but for the• compre-
hensiveness and adequacy of its treatment. It has needed it for
the soundness and saneness of its conclusions, and for the rea-
sonableness and winsomeness of its approach. Serious miscon-
ceptions have obtained, in the minds of many, concerning all
spiritual gifts, but especially as regards the gift of prophecy.
Crude and distorted concepts have been formed and fostered by
others. Deceptive counterfeits have appeared to simulate and
harass the true bestowals, thus to bring the whole divine. pro-
vision into doubt and disrepute.
It is truly refreshing, therefore, to have a presentation so con-
spicuous for soundness and balance. These basic qualities have
been happily blended with unswerving loyalty to the word of
truth, and fidelity to the facts of record. Dignified, chaste, schol-
arly, and Biblical,— these are terms that may fitly describe this
presentation, destined, I believe, to be a classic in its field.
This volume lifts the gift of prophecy wholly above the
strange, weird, and fantastic, and presents it as God's chosen,
revealed, established, and uniform method of communicating
with the people of His choice on earth, separated as they have
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10 THE ABIDING GIFT OF PROPHECY

been from His presence, since the fall of man, by that dreadful
thing — sin.
As the supreme claim to our acceptance of this gift, the author
presents the character and content of the prophetic messages
themselves. The internal evidence is set forth as the determining
factor, subject to definite and well-defined moral tests. Physical
phenomena—which may, or may not, accompany the giving of
visions and revelations from God—may serve at times to arrest
attention and to convince the beholder. These unquestionably
have their time and place in the manifestation of the gift to the
church, especially in the early exercise of the gift, before there
are written records or a body of literature prepared and author-
ized by the chosen instrument. But when such appear as the
fruitage of the gift, these then become, logically and inevitably,
the supreme test of validity, and the criteria of truth or falsity.
The material phenomena, Satan can and has duplicated in
connection with false prophets, to the harassing and bewilder-
ment of those who would judge chiefly by the physical tests. But
neither man nor devil can simulate the exalted purity, the truth,
and the consistency of the genuine, marked as it is by harmony
with historic and scientific fact, fidelity to the principles of truth,
the dictates of conscience, and the mandates of common sense,—
and, to crown all, insight into both the secrets of human hearts
and the wisdom and foreknowledge of God. The author has
given us satisfying evidence on the basis of these determining
factors, particularly as relates to the manifestation of this gift
in the last days.
It is this high concept that at once removes the gift in the
remnant church from the realm of something new and strange;
something heretofore unknown or inoperative, and therefore
difficult for the conservative and the incredulous to receive. Such
a comprehensive view takes away that instinctive and otherwise
inevitable hesitancy about presenting the evidence of the latter-
day manifestation of the gift to a materialistic and scoffing world.
It banishes that very natural inclination to keep it in the back-
ground because of the odium that commonly attaches to the
INTRODUCTION 11

name and thought of "prophet" in these skeptical and unspir-

itual —albeit professedly advanced and highly enlightened —
days.
One of the distinct contributions of this volume is the section
spanning the centuries between the death of the apostles and the
gracious bestowal of the prophetic gift upon the remnant church.
No one, so far as I am aware, has before attempted so compre-
hensive a survey. The presentation here given is not offered as
an exhaustive and final statement, but rather as an introduction.
It is designed to establish, upon evidence, the fundamental prin-
ciple and attested fact of the continuance of the prophetic gift
beyond the death of the apostles through the present as well as
all other ages and dispensations since the fall of man.
The fundamental premise of the writer is incontrovertible —
that when sin had broken direct communion between heaven and
earth, God gave the prophetic gift to men, vouchsafing it to His
church, and that gift has never been permanently withdrawn
since its bestowal. There have, of course, been intervals when
no prophetic voice was heard. But this, as well as the other
spiritual gifts, have reappeared periodically through the cen-
turies, to direct in crises, to instruct and to warn, and at times
to predict, as God might elect and as the church might need.
Now a word as to the fitness of the author for preparing this
work. No one has been better qualified by close and unique
relationship both to the remnant church at large, and to the one
whom God chose to be His special messenger and mouthpiece
in these closing days of human history. For fifty years a minister
in the Seventh-day. Adventist Church, he was for twenty-one
years president of our General Conference. And the time of his
world leadership of the advent movement included the period
not only of laying the foundations for its great expansion, but
also the time of certain of its greatest crises. It embraced, like-
wise, the consummating years of Ellen G. White's wonderful
witness to the advent movement, together with the cessation of
her life activities in the sleep of death,—though her writings live
on, and speak forth increasingly the marvelous messages she
was commissioned to impart to the remnant church.
12 THE ABIDING GIFT OF PROPHECY

The author's personal acquaintance with Mrs. White covered

the last twenty-eight years of her life, which ended in 1915. For
the last twenty-three years of this time—while he was president,
first of the Australasian Conference and then of the General
Conference—there existed, because of the official relationships
involved, a close and continuous contact that afforded every
opportunity of knowing her life, her character, and her work.
The episodes set forth by the author as illustrative of the
conspicuous and satisfying evidence of this divine gift in the
remnant church have been drawn from this large background
of personal contact and observation, but have never before been
written out in comprehensive form. The early incidents of Mrs.
White's life, already available in print, are not stressed in this
volume, but rather those larger, later experiences in Which
mighty issues were involved, and in some instances wherein the
very destiny of the denomination was at stake. These conse-
quently form an invaluable record for our learning and admo-
nition, and they constitute incontrovertible evidence for the
confirmation of our faith.
Brought forth in the sunset of the author's life, this volume
embodies the matured conclusions of long and effective study,
strengthened by decades of oral presentation on every continent,
and ripened by recent years of intensive review and research.
Though profound as to principles involved, it is simple in style
and direct in statement, as befits a theme of such lofty character.
This treatise has attached to it, therefore, a maturity of appeal
and a weight of utterance that is most satisfying. It is be-
queathed as a sacred legacy to the church so greatly beloved by
our veteran leader, and in whose ministry he so long and fruit-
fully served. It is sent forth with his benediction to bless and
to enlighten, to comfort and to strengthen, the church of God's
tender choice and care.
LERoY EDWIN FROOM.
Los Angeles, California,
February 24, 1935.
 I
THE PATRIARCHAL AGE
 CHAPTER I

The Prophetic Gift Bestowed

Pr HE gift of prophecy is one of God's choicest gifts to the
1 human family. Indeed, it ranks next to the supreme gift
of His only-begotten Son and of His Holy Spirit to a world
estranged and separated by sin.
But the giving of His Son made necessary the bestowal of
another gift—the gift of prophecy. This was imperative. It
was required as a medium of communication through which the
Lord might tell a lost, perishing world why He gave His only
Son. Through this channel—the prophetic gift—God has held
communion with man since the fall. By this method of com-
munication He has ever given messages of information, guid-
ance, warning, and entreaty to the entire human family.
In doing this the Lord has mercifully lifted the curtain that
separates His world of light from our world of darkness. Through
the opening thus made, the glorious light of His sinless world
pours into our world enshrouded in moral darkness. The coming
in of that light has brought the new vision, the new hope, and
the transformed life God purposed in the giving of His Son.
The revelations that have come from God to men through
the prophetic gift have, in part at least, been recorded and pre-
served for the benefit of the whole world through all time. It
has made possible the Bible—that sacred and divine record
bearing the name, "The word of God."
The Marvelous Origin of Man
That Inspired Record throws a flood of light on all that we
behold—above, below, and around us. It takes us back to the
beginning. It reveals the origin of things—of our world, of the
human race, and of that mysterious disorder we call sin. It sheds
a floodlight on the meaning of the present situation in which
we find ourselves. It foretells the future to the end of time.
In the Inspired Word there is given a brief, rational account
of the origin of man and the beginning of the history of the
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2
16 THE ABIDING GIFT OF PROPHECY

human family,—indeed, the only authentic and satisfactory

account that men possess. The opening statement reads :
"In the beginning God created the heaven and the earth."
Gen. 1:1.
Then follows the record of creation week. The account of
the sixth day of that week describes the origin of man :
"So God created man in His own image, in the image of God
created He him; male and female created He them." Gen. 1 : 27.
According to this Inspired Word, man was created by Him
who made the myriads of mighty worlds that fill the universe.
As related to this world, man was the crowning work of the
Creator, grander, nobler, and more marvelous than all else that
God had created. Endowed with perfect physical, intellectual,
moral, and spiritual qualities, he occupied the highest place in
the world over which he was given dominion by his Maker.
Adam and his companion, Eve, were, before the intrusion of
sin, honored and blessed with free, direct association with their
Creator and other members of the heavenly family. They were
permitted to behold the glory of God, and to hold communion
with Him "without a dimming veil between." In this close asso-
ciation with their Creator, it is but reasonable to believe that
they received from Him the information they needed regarding
His great purpose in creation, also their relationship to their
Creator and to the world in which they were placed.
The Beginning of Human History
"The Lord God planted a garden eastward in Eden; and
there He put the man whom He had formed." Gen. 2 :8.
This perfect man and woman were placed in a perfect en-
vironment, with the most alluring and glorious possibilities.
Paradise was their home. They were to be the parents of the
human family. They were to have dominion over the whole
earth, and it was to be a glorious dominion. In it there was to
be not one inharmonious note. There was to be no sin; hence
the dire results of sin as we know them today—disease, pain,
suffering, sorrow, and death—would be unknown. The earth
THE PROPHETIC GIFT BESTOWED 17
was to be filled with a sinless race, and everything in that realm
was to give joy to the inhabitants throughout all eternity.
"God's first man, then, was perfect; he was put in a perfect environ-
ment and he had perfect fellowship with God. Harmony reigned within
himself, within all his relationships both with the inferior creatures be-
neath him and with the sovereign Creator above him. There was every-
thing within and without his life to foster complete submission to the
sovereignty of God and perfect obedience to His will."—"Life on the
Highest Plane," Ruth Paxson, Vol. 1, p. 38. New York: Fleming H.
Revell Company, 1928.
The Tragic Entry of Sin
Such was the wonderful future that the Lord planned for the
human family. But our first parents tragically failed to appre-
ciate their glorious prospect. There, in their Paradise home, in
the possession and enjoyment of all that God had bestowed upon
them, they proved untrue to Him. They gave a listening ear to
the base insinuations of one who had become the archenemy of
their beneficent Creator. Yielding to the influence and sugges-
tions of that enemy, they disobeyed the command of God. Their
sin had brought a terrible tragedy upon the world.
After they had sinned, Adam and Eve "heard the voice of
the Lord God walking in the garden in the cool of the day."
"And the Lord God called unto Adam, and said unto him,
Where art thou ?
"And he said, I heard Thy voice in the garden, and I was
afraid."
"And the Lord God said, . . . What is this that thou hast
done ?"
"And unto Adam He said, Because thou hast . . . eaten of
the tree, of which I commanded thee, saying, Thou shalt not eat
of it : cursed is the ground for thy sake."
"Therefore the Lord God sent him forth from the Garden
of Eden." Gen. 3:8-10, 13, 17, 23.
Thus "by one man sin entered into the world, and death by
sin." "By one man's disobedience many were made sinners."
"Death reigned from Adam to Moses." Rom. 5 :12, 19, 14.
18 THE ABIDING GIFT OF PROPHECY

This wrongdoing brought incalculable woe upon Adam and

Eve. They lost the sweet, satisfying innocence that had been
theirs. They lost the beautiful garment of the righteousness of
God, which had clothed them. The virus of sin entered their
hearts, and they were "filled with all unrighteousness." Rom.
1 : 29. All the deadly evil into which the human race has plunged
during six thousand years existed in embryo at that fatal hour
of disobedience, ready to give birth to the mightiest effort pos-
sible for the defeat of the divine purpose.
"The fall of man filled all heaven with sorrow. The world that God
had made was blighted with the curse of sin, and inhabited by beings
doomed to misery and death. There appeared no escape for those who
had transgressed the law. Angels ceased their songs of praise. Through-
out the heavenly courts there was mourning for the ruin that sin had
wrought."—"Patriarchs and Prophets," p. 63.
"That," writes J. W. Westphal, "was the gloomiest hour this
world has ever seen. Never has there been a moment since when
the star of hope has not been shining to pierce even the midnight
darkness. But at that moment there was not one ray of light
to cheer the bewildered, sinful, grief-stricken pair. They had
experienced the first pangs of death, and although much was still
hidden, they well knew that in the course they had taken there
was no hope of relief. Separated from God, they had no rest.
They had become one with the archenemy of God."
The Banishment From Eden
To Adam and Eve the situation was dark, tragic, unsolvable.
A great change had taken place in man himself, and this involved
a change in his environment, in his relationship to God, and in
his communication with his Maker. Sin tragically terminated
the personal association and open communion with God that
had been granted to the first pair. It became the veil which
separated man from God. This separation was inevitable, for
of the Creator it is said : "Thou art of purer eyes than to behold
evil, and canst not look on iniquity." Hab. 1 : 13. Plainly it is
declared to fallen man : "Your iniquities have separated between
THE PROPHETIC GIFT BESTOWED 19

you and your God, and your sins have hid His face from you."
Isa. 59 : 2.
Man must now be separated from direct fellowship with his
heavenly, sinless associates. He can no longer dwell in the pres-
ence of God, or remain in Paradise. "Therefore the Lord God
sent him forth from the Garden of Eden. . . . And He placed
at the east of the Garden of Eden cherubims, and a flaming
sword which turned every way, to keep the way of the tree of
life." Gen. 3:23, 24.
"In humility and unutterable sadness they bade farewell to their
beautiful home, and went forth to dwell upon the earth, where rested the
curse of sin."—"Patriarchs and Prophets," p. 61.

A Ray of Light and Hope

But this grief-stricken pair were not banished from their Eden
home without a ray of light and hope. Before they were sent
forth, they, with Satan, were summoned before the Lord to hear
the terrible.sentence that must be declared. But in the sentence
that God pronounced upon Satan, who had wrought their ruin,
they heard these cheering words : "I will put enmity between
thee and the woman, and between thy seed and her Seed; it [He]
shall bruise thy head, and thou shalt bruise His heel." Gen. 3 :15.
"To man the first intimation of redemption was communicated in
the sentence pronounced upon Satan in the garden. . . . This sentence,
uttered in the hearing of our first parents, was to them a promise."
—Id., pp. 65, 66.
This brief foretelling of a great conflict between Christ and
Satan, and the promise of the ultimate, absolute triumph of
Christ and the utter defeat of Satan, must have assuaged some-
what the grief of Adam and Eve as they left forever their once
happy home. Yes, there was light and hope in that prophecy, in
that promise. In His abounding mercy and infinite wisdom God
had provided the solution of the terrible problem that disobe-
dience had created. God had decided upon a plan by which
mankind could be redeemed from the very worst that sin could
bring upon the race. This was dimly revealed in the sentence
pronounced upon the malign instigator of evil.
20 THE ABIDING GIFT OF PROPHECY

To effect the reconciliation of man to God, to redeem him

from the curse of sin, and to restore him to the Paradise home
from which he was banished, was a plan which had long been
determined upon, and that plan was now announced to the
tempter in the hearing of the guilty pair. Satan might indeed
bruise Christ's heel, but Christ would bruise the serpent's head.
He would ultimately put an end to sin in its entirety.
Here a momentous question presses for answer. How could
God be true to His righteous law, and yet justify its trans-
gressors?.
Christ the Way Back to Paradise
The answer is Christ, "the light of the world." "God so loved
the world, that He gave His only-begotten Son, that whosoever
believeth in Him should not perish, but have everlasting life."
John 3:16. Again: "Grace be to you and peace from God the
Father, and from our Lord Jesus Christ, who gave Himself for
our sins, that He might deliver us from this present evil world,
according to the will of God and our Father." Gal. 1:3, 4.
These statements are a revelation of God's marvelous plan
for the salvation of the sinner from his sins, and his restoration
to the Paradise home that had been lost through sin. God gave
His Son. The Son gave Himself. God "hath made Him [the
Son] to be sin for us, who knew no sin; that we might be made
the righteousness of God in Him." 2 Cor. 5 :21.
Thus was provided for sinners, restoration full and complete.
The atoning sacrifice of Christ on the cross not only made the
sinner's reconciliation with God possible, but it also made pos-
sible, for every sinner who might choose to accept the offer,
restoration to Adam's glorious state before he sinned.
The great gulf made by sin that separates man from God and
heaven has been spanned by the cross of Calvary. Christ be-
came our substitute. He took our place, that He might deliver
us from condemnation and death. What cause for adoration !
But another baffling question requires an answer. It is this :
How can this marvelous provision for man's redemption be com-
municated to him? By what process, in what way, can God now
THE PROPHETIC . GIFT BESTOWED 21

talk to and instruct those who can no longer see Him or have
direct converse with Him ? This problem could never have been
solved by man. Its solution belonged to Him whose wisdom and
whose provisions are infinite. He alone knew how to make Him-
self, together with His divine purposes, known to man separated
from Him by sin. Here is the method that was devised :
"If there be a prophet among you, I the Lord will make My-
self known unto him in a vision, and will speak unto him in a
dream." Num. 12 : 6.
This is a divine method of communication,—a method chosen
and declared and used by the Lord Himself. It is a vital, insep-
arable part of the plan of redemption. It is a divinely designated
means by which God's messages are to come to the human family.
Through all time the Lord would, in this way, communicate with
men. It was an abiding provision. What amazing condescen-
sion ! He who was so grievously wronged by man established
a plan for a clear, reliable revelation of Himself to a world in
active, determined rebellion against Him !
The Method of Communication
0 wondrous provision, whereby Adam, although an exile in
the land of sin, might still receive the Father's messages of love
and forgiveness, and be made to understand the plan of salvation
for a world plunged into sin by his willful act of disobedience!
0 wondrous provision, whereby messages from the throne of
God have been transmitted to men in all ages, and whereby are
brought even to us, "upon whom the ends of the world are come,"
divine assurances, yea, and evidences, of the complete and im-
minent triumph of the plan of redemption !
This beneficent arrangement calls for the deepest gratitude
from its unworthy beneficiaries. Yet more, it calls for the
humble, grateful recognition and acceptance of the instruction,
reproof, and demands that come from God through this merciful
and gracious arrangement. More still, the plan is so vital and
so imperative, as it relates to the sinner's salvation through the
gospel, that it should receive the sincere, earnest study neces-
sary to make it clearly understood.
 CHAPTER II

Prophetic Terms Defined

EAR now My words : If there be a prophet among you, I
“H the Lord will make Myself known unto him in a vision,
and will speak unto him in a dream." Num. 12 :6.
This statement explains the operation of what the Scriptures
elsewhere call "the gift of prophecy." 1 Cor. 13 :2. It also ex-
plains the following scripture : "The prophecy came not in old
time by the will of man : but holy men of God spake as they
were moved by the Holy Ghost." 2 Peter 1:21.
"The gift of prophecy" is one of the special gifts of God ex-
tended through the Holy Spirit to the human family. 1 Cor.
12 :4-11. This gift is also called "the testimony of Jesus" (Rev.
12 :17), which is defined by the same inspired writer to be "the
spirit of prophecy." Rev. 19 : 10. The term, the prophetic gift,
which we shall constantly employ, is thus clearly identical in
meaning with the several Biblical expressions here cited.
God's purpose in providing and bestowing the prophetic gift
is clearly to re-establish and maintain communication with man,
who has been estranged and separated from Him through sin.
This gift operates through prophets, by means of visions,
dreams, inspiration, and revelation. The product, prophecy, is
a divine message from God to the human family. The great Book
called "the word of God" (Heb. 4 :12) and the "Holy Scriptures"
(Rom. 1 :2) came to mankind through the gracious operation
of the prophetic gift (2 Tim. 3:16; 2 Peter 1 :21).
The prophetic gift is not the message itself, nor is it the gos-
pel; neither is it the Bible. Rather, it is the method, the process,
the means, by which the divine message comes from God to man.
It is an essential and inseparable part of the great plan of
redemption. The gift, therefore, dates back to the day when the
Lord resumed communication with Adam after his banishment
from Eden. This gift has never been withdrawn; it still remains
God's abiding gift to the human family. Through this channel
He has been revealing Himself and giving His messages to the
(22)
PROPHETIC TERMS DEFINED 23

world, ever since our first parents left their Eden home. There
have been periods, some short and some long, when the gift has
not been manifested in "open vision" (1 Sam. 3 :1), but the gift
has never been permanently withdrawn. At such times as God
has deemed best, the manifestation of the gift has reappeared,
and through the medium of visions and dreams prophets have
brought divine messages to the Lord's needy people.

Operation of the Gift

In the operation of the prophetic gift, it is the Lord who must
call the prophet. He must give the vision or speak through the
dream. He must impart the inspiration, and make the revelation
of His divine will and purpose. In the days of Moses He prom-
ised that He would do so, and centuries later He said, "I have
also spoken by the prophets, and I have multiplied visions, and
used similitudes, by the ministry of the prophets." Hosea 12 :10.
It is freely acknowledged that while the meaning of the state-
ments regarding this plan of communication is plain, the varied
and manifold processes of the plan are well-nigh impossible for
the mind to grasp. Just how God makes Himself known to the
prophet in a vision and speaks to him in a dream is one of the
many mysteries in the great plan of redemption. Yet He does
this with the greatest clearness and certitude to the prophet;
and the genuineness of the revelation thus made is confirmed.
That the operation of the method used is mysterious and
beyond the grasp of the human mind does not constitute evi-
dence that the revelations are not made just as the prophet
claims. The world is full of mysteries. Everywhere we behold
effects, the causes of which we do not understand and cannot
explain. The incarnation and the resurrection of the Son of God,
who had created the worlds, are baffling mysteries to our finite
minds; yet our very hope of redemption is built upon them.
The call to the prophetic office, the character and responsi-
bilities of the prophet, the visions, dreams, inspiration, revela-
tion, and authority of the messages revealed, are all questions
of vital importance and of deepest interest. Says one :
24 THE ABIDING GIFT OF PROPHECY

"The importance of this subject [prophecy in the Old Testament]

cannot well be overestimated, for a proper conception of it is necessary
to a clear understanding of the very basis of Christianity. This fact
has been so fully recognized that Christian scholars in all ages have found
this a profitable and an almost inexhaustible field for research."—"The
Popular and Critical Bible Encyclopcedia and Scriptural Dictionary,"
Vol. III, art., "Prophecy," p. 1391. Chicago: The Howard-Severance
Company, 1909.
The Call to the Prophetic Office
The call to the prophetic office comes from God to the indi-
vidual chosen. It comes in different ways, but always with
convincing power and authority. Of the prophet it may be truth-
fully said : "No man taketh this honor unto himself, but he that
is called of God, as was Aaron." Heb. 5 :4. Men may be chosen
by men to fill official positions in the church of God, but they
cannot be made prophets by men. Another writer has appro-
priately said : "The prophets did not inherit the office nor receive
it by human appointment, but were chosen, prepared, and called
of God; and the call was often heart-searching."
It is a serious and perilous thing for one whom the Lord has
not called to this sacred office to attempt to place himself there.
Yet through the centuries some have done this daring thing, as
we know from the following statement : "I have not sent these
prophets, yet they ran : I have not spoken to them, yet they
prophesied." "Behold, I am against the prophets, saith the Lord,
that use their tongues, and say, He saith." Jer. 23 :21, 31. Of
one who presumptuously assumed this very sacred responsibility
we read : "Then said the prophet Jeremiah unto Hananiah the
prophet, Hear now, Hananiah : The Lord hath not sent thee;
but thou makest this people to trust in a lie. Therefore thus saith
the Lord : Behold, I will cast thee from off the face of the earth :
this year thou shalt die." Jer. 28 : 15, 16.
It is likewise perilous for one called to that high office to be
disobedient to the instruction given him. This is clearly revealed
by the following account :
"Behold, there came a man of God out of Judah by the word of the
Lord unto Bethel. . . . And the king said unto the man of God, Come
PROPHETIC TERMS DEFINED 25

home with me, and refresh thyself, and I will give thee a reward. And
the man of God said unto the king, If thou wilt give me half thine house,
I will not go in with thee, neither will I eat bread nor drink water in this
place: for so was it charged me by the word of the Lord, saying, Eat no
bread, nor drink water, nor turn again by the same way that thou
camest. So he went another way, and returned not by the way that
he came to Bethel." 1 Kings 13:1-10.
But while pursuing his journey homeward, this "man of God"
was again tempted to disobey the divine orders, and he yielded
to the urgent appeal of another to go to his home and eat bread.
Verses 15-19. Having accepted this hospitality in disobedience
to the instruction of the Lord, he departed for his home. "And
when he was gone, a lion met him by the way, and slew him :
and his carcass was cast in the way." And it was said by those
who found the dead prophet : "It is the man of God, who was
disobedient unto the word of the Lord." Verses 24, 26.
The prophet Jeremiah gave a most impressive account of
the call that came to him :
"The word of the Lord came unto me, saying, . . . I sanctified thee,
and I ordained thee a prophet unto the nations. . . . Thou shalt go to
all that I shall send thee, and whatsoever I command thee thou shalt
speak. . . . Then the Lord put forth His hand, and touched my mouth.
And the Lord said unto me, Behold, I have put My words in thy mouth."
Jer. 1:4-9.
Of his call to the prophetic office, Amos declared :
"I was no prophet, neither was I a prophet's son; but I was a herd-
man, and a gatherer of sycamore fruit: and the Lord took me as I fol-
lowed the flock, and the Lord said unto me, Go, prophesy unto My people
Israel." Amos 7:14, 15.
In only one instance recorded in the Scriptures was the divine
call sent through a messenger instead of being given directly
by the Lord Himself, and that was through direct, divine in-
struction. It was the call to Elisha. To the prophet Elijah the
Lord said :
"Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be
prophet in thy room." "So he departed thence, and found Elisha the son
of Shaphat, who was plowing with twelve yoke of oxen before him, and
• 26 THE ABIDING GIFT OF PROPHECY

he with the twelfth: and Elijah passed by him, and cast his mantle upon
him. And he left the oxen, and ran after Elijah, . . . and ministered
unto him." 1 Kings 19:16, 19-21.
It is therefore obvious that in whatever way the call came
to men, it was clear, convincing, and imperative. Paul, who was
a prophet, an apostle, and an evangelist, was so deeply impressed
by the call that came to him that he cried out : "Woe is unto
me, if I preach not the gospel !" 1 Cor. 9 : 16.
Meaning of the Word "Prophet"
The word "prophet," as used in the Old Testament, comes
from two Hebrew words which have different shades of meaning.
One of these words is roeh, which means "to see." It is rendered
"seer" in 1 Samuel 9 : 9. "Let us go to the seer : for he that is
now called a Prophet was beforetime called a Seer."
"The word 'seer,' by which the 'prophet' was originally called, implies
that visions were the original mode of revelation to the prophets. These
visions, in the case of the prophets of the Old Testament, were almost
always presented in images peculiarly appropriate to the age or the
person to whom they appear, and almost always conveying some lofty
conception of the divine nature."—"History of the Jewish Church,"
Dean (Arthur Penrhyn) Stanley, Vol. 1, p. 380. New York: Charles
Scribner's Sons, 1891.
According to the meaning of this Hebrew word, a prophet is
one who "sees," "one whose sight pierces through the veil that
hides the world of divine things, or one for whom this veil is
lifted occasionally so that he obtains an inner knowledge of the
realities beyond."—"A New Standard Bible Dictionary," art.,
"Prophet," p. 739. New York and London: Funk & Wagnalls
Company, 1925.
The lifting of the veil, then, that hides the world of divine
things, and so brings to the prophet an inner knowledge of the
realities beyond, is the essential purpose of the prophetic gift.
What a marvelous and precious boon for mankind !
But the prophet's sight, or seeing, of the divine realities of
the world beyond is not sufficient for poor, blind, confused
humanity. What is revealed to the prophet must be declared
PROPHETIC TERMS DEFINED 27

to others, if they are to be benefited. This further essential part

of the prophet's responsibility is clearly expressed by another
Hebrew word, nabi, which means "to speak forth." Hence the
prophet is also "a man of speech, one who gives forth words."
The difference, then, between those two Hebrew words from
which we get our word "prophet" is clear. The first relates to
the way the prophet gets his message; the second relates to the
" I • .1 - 0

meaning of these Hebrew- words are united in our English word

"prophet," which is itself spelled over from the Greek, meaning
literally.for-speaker, or forth-speaker. Hence the word "prophet"
has a twofold meaning,—'seer" and "proclaimer." These are
the two distinctive and essential phases of the prophetic gift,
and they are both very clearly set forth in the Scriptures, as will
be observed from the following statement by the prophet Daniel :
"In the first year of Belshazzar king of Babylon Daniel had a dream
and visions of his head upon his bed: then he wrote the dream, and told
the sum of the matters. Daniel spake and said, I saw in my vision by
night." Dan. 7:1, 2.
Daniel was a prophet. The Lord appeared to him in a vision,
and spoke to him in a dream. What he saw and heard he wrote
in a book. In this way he made known what was revealed to
him; and even the generation now living is being greatly blessed
by the messages that came to him through the prophetic gift.
Many Aspects of Service
The special and responsible service to which a prophet is
called is very clearly and forcefully expressed in the instruction
given the prophet Ezekiel : "Son of man, behold with thine eyes,
and hear with thine ears, and set thine heart upon all that I shall
show thee; for to the intent that I might show them unto thee
art thou brought hither : declare all that thou seest to the house
of Israel." Ezek. 40:4.
Thus "the central idea of the word [prophet] is, one to whom
God reveals Himself and through whom He speaks. The reve-
lation may or may not relate to the future. The prophet is a
28 THE ABIDING GIFT OF PROPHECY

forth-teller, not necessarily a fore-teller. The essence of the

prophetic character is immediate intercourse with God."—
"Word Studies in the New Testament," Vol. 1, pp. 325, 326. New
York: Charles Scribner's Sons, 1906.
Volumes have been written by eminent Christian scholars
who have given exhaustive study to the prophetic gift and its
varied manifestations. Their writings present very clearly and
fully the many aspects of the service to which prophets have
been called. Helpful articles by these writers abound in standard
reference works, from which we draw freely in this volume. Note
the following:
"The true prophet is one who is lifted up by the Spirit of God into
communion with Him, so that he is enabled to interpret the divine will,
and to act as a medium between God and men."—"Dictionary of the
Bible," James Hastings, art., "Holy Spirit," Vol. II, p. 403 (1899 edition).
"The piophet is a speaker of or for God. His words are not the pro-
duction of his own spirit, but come from a higher source. For he is at
the same time, also, a seer, who sees things that do not lie in the domain
of natural sight, or who hears things which human ears do not ordinarily
receive."—"International Standard Bible Encyclopaedia," Vol. IV, art.,
"Prophecy," p. 2459. Chicago: Howard-Severance Company, 1915.
"In both the Old and the New Testament the prophet is the divine
messenger who communicates to man the revelation which he has re-
ceived from God. Peter and Paul and John are 'among the prophets' as
well as Isaiah, Jeremiah, and Ezekiel, while our Lord Himself stands
at the head of the glorious company."—"The Popular and Critical Bible
Encyclopedia and Scriptural Dictionary," Vol. III, art., "Prophecy,"
p. 1391.
The following passage sets forth the great service the prophets
rendered mankind wherever their lot was cast and in whatever
generation they acted as mouthpieces for God.
"The prophets were the moral and religious teachers of their nation,
authoritative preachers of righteousness. Statesmen who guided the
religious life which lay at the foundation of the nation's welfare, the
counselor of kings, revivalists and reformers who awakened the religious
life of the people, forewarners of the certainty of the divine judgment
on sin, proclaimers of the divine ideals, the golden age toward which the
PROPHETIC TERMS DEFINED 29

nation was to move."—"The International Bible Dictionary," art.,

"Prophets," p. 532. Philadelphia: The John C. Winston Company, 1912.
"I the Lord will make Myself known unto him in a vision, and
will speak unto him in a dream." This direct statement by the
Lord in Numbers 12 : 6 gives visions and dreams an approved
place in the revelation of the gospel, and also in its proclama-
tion and ultimate triumph.

God's Plan Designates Visions

Back in the patriarchal age, this method of communication
between the Lord and the human family was known to the
patriarch Job, who said :
"God speaketh once, yea twice, yet man perceiveth it not. In a dream,\
in a vision of the night, when deep sleep falleth upon men, in slumberings
upon the bed; then He openeth the ears of men, and sealeth their in-
struction, that He may withdraw man from his purpose, and his pride
from man." Job 33:14-17.
Much has been written by students of the Scriptures about
prophetic visions and dreams,— what they were, how they came
to the prophets, how they were treated by the people, and how
they were tested as to their verity and genuineness. One writer
says:
"The visions recorded in the Bible stand alone, in the history of
religions, for purity and righteousness. They were never vain; never
meaningless vagaries or lying wonders. They always have a clearly dis-
cernible moral and didactic content. They were often predictive, upon
which fulfillment has set the seal of truth. They belong to an age of
revelation and came to men who in manifold manner proved themselves
to be vehicles of revelation."—`A Dictionary of the Bible," John D.
Davis, art., "Visions," p. 766. Philadelphia: The Westminster Press, 1903.
Just what distinction exists or should be drawn between vi-
sions and dreams is not very clear. Thus :
"It does not seem possible to draw any very precise distinction be-
tween the prophetic 'dream' and the prophetic 'vision.' In the case of
Abraham (Gen. 15:1) and of Daniel (Dan. 7:1), they seem to melt into
each other."—"Cyclopedia of Biblical, Theological, and Ecclesiastical
30 THE ABIDING GIFT OF PROPHECY

Literature," McClintock and Strong, Vol. VIII, art., "Prophet," p. 646.

New York: Harper & Brothers, 1896.
Regarding the action of the mind of the prophets when in
vision, this writer says further :
"In the case of visions the scenery passed before their mind, some-
thing like a panoramic view of a landscape, gradually unfolding, in
symbolical imagery, forms of glory or of gloom; accompanied with
actions of a corresponding character, not unfrequently exhibiting, as in
actual occurrence, the future and distant events."—Id., p. 648.

The Place of Prophetic Dreams

The Lord says of the prophet : "I will speak unto him in a
dream." Of this way of communication betWeen God and man,
one expositor says:
"Whatever may be the difficulties attending the subject, still we know
that it has formed a channel through which Jehovah was pleased in former
times to reveal His character and dispensations to His people. . . .
How God revealed Himself by dreams, and raised up persons to interpret
them, the Scriptures abundantly testify. Under the three successive dis-
pensations we find this channel of communication with man adopted."
—"The Popular and Critical Bible Encyclopedia and Scriptural Diction-
ary," Vol. I, art., "Dream," pp. 540, 541.
This carefully worded analysis is given by W. Morgan :
"In early Hebrew religion the vision had its closest affinity with the
dream,—by which probably the conception of its character was de-
termined,—and the two are usually coupled as the ordinary sources of
prophetic oracles. . . . In both dream and vision what carried re-
ligious significance was the fact that the presentation did not come
through the ordinary sense channels, or as a product of the mind's
conscious activity: On this account it was accepted as a revelation from
God. . . . At such moments an issue becomes clear; a truth breaks
on the mind, a resolution is formed. The result is sometimes presented
as if it had come to the prophet in a manner analogous to sense ex-
perience,—the prophet sees, hears, questions, replies,—but the broad
sense in which vision is used makes it clear that the pictorial image was
not the source of his knowledge or resolution, but rather that the truth,
having taken possession of his mind and heart; created the vision as its
PROPHETIC TERMS DEFINED 31
imaginative clothing. Even a verbal message, with no reference to a
voice or appearance, is spoken of as a vision."—"Dictionary of the Bible,"
James Hastings, art., "Vision," p. 871. New York: Charles Scribner's
Sons, 1909.
The practical working of this plan of helping poor, faulty,
misguided humanity was remarkably fulfilled on one occasion
in the life of Abraham. Without being aware of it, Abimelech,
king of Gerar, was about to do Abraham and Sarah his wife a
great wrong. Although Abimelech was not a prophet, God came
to him "in a dream by night, and said to him, Behold, thou art
but a dead man." Abimelech answered, "In the integrity of my
heart and innocency of my hands have I done this. And God
said unto him in a dream, Yea, I know that thou didst this in
the integrity of thy heart; for I also withheld thee from sinning
against Me. . . . Now therefore restore the man his wife; for
he is a prophet." Gen. 20:3- 7.
David, under divine inspiration, evidently referred to this
experience when reciting the Lord's care for His people : "When
they went from nation to nation, and from one kingdom to an-
other people; He suffered no man to do them wrong : yea, He
reproved kings for their sakes, saying, Touch not Mine anointed,
and do My prophets no harm." 1 Chron. 16:20-22.
How the Gift Operates
The following is a clear statement of how the prophetic gift
operates on the mind of the prophet in vision or dream :
"To us, visions and dreams may appear ill-fitted to serve as vehicles
for divine communications. We may not be able to discern God's
reasons for choosing them. But that He has chosen them is certain.
. . . In a vision or divinely given dream, images or ideas, either filling
the mind or passing in procession before the consciousness, completely
engage the attention of the person without admixture of other thoughts.
The mind is thus entirely in the control of the agency making the revela-
tion. And it should be pointed out in this connection that such revela-
tions, together with their contents, are determined by a power outside
the recipient's own will. The intellectual or spiritual quality of a revela-
tion thus received is not derived from the recipient, but from its divine
Giver. . . .

3
32 THE ABIDING GIFT OF PROPHECY

"When the mind is unoccupied by the cares of waking consciousness,

when it is quietly at rest, untroubled by the thoughts that fill it at other
times, then the Spirit of God takes full and complete possession, and
causes to pass before it the ideas or the images of thought that constitute
the divine revelation to be made. . . . This control is always com-
plete and compelling. Under it, the prophet becomes the one moved,
not the mover, in the formation of his message. This is what Peter means
in his well-known declaration: Tor no prophecy ever came by the will
of man; but men spake from God, being moved by the Holy Spirit.'
2 Peter 1:21, A. R. V.
"As these messages given through the gift of prophecy are produced
by the operation, and determined by the control, of the Spirit of God,
the result is raised above anything that could by any possibility be
achieved by mere human powers or human wisdom. Its origin, and the
Spirit-controlled method of its transmission, constitute it entirely a
supernatural product. . . . The instruction given through the gift
of prophecy originated in heaven, and is the voice of God to His people.
It was given to the church to be heeded and followed, and it came to us
under the full direction and control of the Spirit of God. It is a most
wonderful privilege to have this gift, and it results in most wonderful
blessings to follow its instruction. Divine leadership and divine guidance
are the happy lot of the movement that possesses the gift of prophecy."
—"The Gift of Prophecy," Carlyle B. Haynes, pp. 77, 78, 81, 82.

Meaning and Operation of Inspiration

"All Scripture is given by inspiration of God." 2 Tim. 3 :16.
This statement lifts the prophetic gift to the highest possible
service for mankind. The apostle Peter declares : "No prophecy
of the Scripture is of any private interpretation. For the proph-
ecy came not in old time by the will of man : but holy men of
God spake as they were moved by the Holy Ghost." 2 Peter
1 :20, 21.
Another passage explains this matter more fully: "Of which
salvation the prophets have inquired and searched diligently,
who prophesied of the grace that should come unto you : search-
ing what, or what manner of time the Spirit of Christ which was
in them did signify, when it testified beforehand the sufferings
of Christ, and the glory that should follow." 1 Peter 1 :10, 11.
PROPHETIC TERMS DEFINED 33

From these passages we must conclude that the prophets were

inspired by "the Spirit of Christ;" that by this inspiration the
purposes of God were revealed to them; and, that they testified
to the world that which had been revealed to them. The Scrip-
tures came from God by this divine inspiration. Thus the su-
preme, incomparable word of God came to the world through
the prophetic gift, operating through the prophets.
Volumes have been written regarding the inspiration by
which the word of God came to prophets. One writer says : "Lly
inspiration in the theological sense is meant that influence of the
S irit o os upon e min o e sacrec vMch—H-e—
communicated the knowledge of religious truths or future events,
and guarded them against error in delivering these truths to
others, either ora y or sy writing.
The consciousness and the certainty of the prophets concern-
ing the manifestation of the Spirit of God within them is
explained in the following statement:
"Inspiration" is "a term employed to designate the divine origin of
Holy Scripture. . . . The interior process of the Spirit's action upon
the minds of the speakers or writers was of course inscrutable (John
3:8) even to themselves. That they were conscious, however, of such
an influence is manifest from the authority with which they put forth
their words; yet, when they sat down to write, the divine and the human
elements in their mental action were perfectly harmonious and in-
separable (Luke 1 :3)."—"Cyclopedia of Biblical, Theological, and Ec-
clesiastical Literature," McClintock and Strong, Vol. IV, art., "Inspira-
tion," pp. 611, 613.

Another says :
"As an action of God, working through His Spirit, the communication
of revelation to the human mind and His guidance of it to the moment
of its expression in words, either oral or written, has been calla-insp.-Fa—
,
tion. The fact of such inspiration is unmistakably presented in the
Bible."—"A New Standard Bible Dictionary," art., "Revelation," p. 771.

Taken together, these paragraphs give a clear, comprehensive

definition of inspiration.
34 THE ABIDING GIFT OF PROPHECY

Revelation is "a disclosure of something that was before un-

known; and divine revelation is the direct communication of
truths before unknown from God to men. The disclosure may
be made by dream, vision, oral communication, or otherwise."
—"Cyclopcedia of Biblical, Theological, and Ecclesiastical Lit-
erature," McClintock and Strong, Vol. VIII, art., "Revelation,"
p. 1061.
Revelation the Ultimate Purpose
The real, ultimate purpose of the prophetic gift—its prophet,
vision, dream, and inspiration—is a revelation of God and His
purposes to men. "I the Lord will make Myself known unto
him in a vision, and will speak unto him in a dream." Num.
12 : 6. When this takes place, a revelation is made, as expressed
in the following scriptures and comments :
"The secret things belong unto the Lord our God: but those things
which are revealed belong unto us and to our children forever, that we
may do all the words of this law." Deut. 29:29.
"All things in the mind and purpose of God are inscrutable secrets
to men until God reveals them. That He is pleased to make such revela-
tion He gives the assurance, 'Surely the Lord God will do nothing, but
He revealeth His secret unto His servants the prophets.' " Amos 3:7.
"Besides this external or objective revelation, there was an inward
revelation given in the mind of man. In this case the Deity possessed
the man, inspired him, and spoke through him."—"Dictionary of the
Bible," _lames Hastings, art., "Prophecy and Prophets," p. 107.
For example, we read as prefacing the full instruction regard-
ing the Flood and the building of the ark : "God said unto Noah."
Gen. 6 :13.
Again, "The Lord appeared to Abram, and said unto him, I
am the Almighty God; walk before Me, and be thou perfect.
. . . And Abram fell on his face : and God talked with him."
Gen. 17:1-3. This would appear, at first thought, to be a per-
sonal, visible appearance, and a direct oral conversation. Yet
it may have been in a vision, for we have a similar statement in,
the fifteenth chapter; but there it is plainly stated that the inter-
view was in a vision : "After these things the word of the Lord
PROPHETIC TERMS DEFINED 35

came unto Abram in a vision, saying, Fear not, Abram." Gen..

15 :1. However, in the eighteenth chapter it is clearly recorded
that angels came to Abraham in the form of men, partook of
food, and revealed to him God's purpose to destroy the city of
Sodom.
Thus it appears that at times the Lord, and also angels, came
to prophets in person, and held oral conversation with them when
they were in their normal state. But the general method, the one
used more than any other during the many centuries of human
history, has been through visions and dreams.
From the evidence thus far considered it seems certain that
the prophetic gift was imparted and set in operation just after
the Lord had made known His merciful decision to give man,
whom Satan had ruined, a chance to be redeemed. Gen. 3 :15.
We can easily believe that Adam and Eve were not long left in
the unutterable sorrow into which they had been plunged,
without a message from God.
Thus we are led to the inescapable conclusion that the pro-
phetic gift was chosen and ordained of God for the benefit of
all the world, and for all time. It belongs to the church today,
as much as in the ages gone by, and is sorely needed.
The Bible, the greatest and best of all books, came to the
human race from God through the prophetic gift imparted to
men of His choosing. The conception of the prophets regarding
the divine product given to the world through them is clearly
and truthfully presented in the following statement:

"The Bible writers do not conceive of the Scriptures as a human

product breathed into by the divine Spirit, and thus heightened in its
qualities or endowed with new qualities; but as a divine product pro-
duced through the instrumentality of men. They do not conceive of
these men, by whose instrumentality Scripture is produced, as working
upon their own initiative, though energized by God to greater effort and
higher achievement, but as moved by the divine initiative and borne by
the irresistible power of the Spirit of God along ways of His choosing
to ends of His appointment."—"The International Standard Bible En-
cyclopaedia," Vol. III, art., "Inspiration," pp. 1479, 1480.
 CHAPTER III

The Gift in the Patriarchal Dispensation

Pr HE centuries covered by the progress and development of
I the plan of redemption are marked off in Scripture into three
great divisions.
The first is designated as the patriarchal dispensation, cov-
ering the time from Adam to Moses, a period of about two thou-
sand five hundred yearzi,
The second is known as the Mosaic dispensation, extending
from Moses to the first advent, or about one thousand five hun-
dred years.
The third is called the Christian dispensation, which began
at the first advent, and is to continue to the close of time, or to
the second coming of our Lord.
It is now our purpose to-trace the presence and operation of
the prophetic gift through these three dispensations. Naturally,
the logical place to start is at the beginning of the race, which
is the beginning of the patriarchal dispensation. "Patriarch,"
says one writer, "is the name generally applied to the men of
whose lives a record is preserved, before the time of Moses. It
is applied more particularly to the great fathers of the Jewish
race, Abraham, Isaac, and Jacob; and to the sons of the last.
The title is once given to David. Acts 2 :29."
"By the 'patriarchal system' is meant the order of society which
grew naturally out of the family before nations with ordered government
arose. The 'patriarchal dispensation' refers to the fellowship with God
vouchsafed to men before the choice of Israel."—"The Temple Diction-
ary of the Bible," Ewing and Thomson, art., "Patriarch," p. 565. London:
J. M. Dent & Sons, Ltd.; New York: E. P. Dutton & Co., 1910.
Except in the Bible, no writings or records of any kind pro-
duced by the men who were in communication with God during
the patriarchal age have been preserved. The information we
have regarding the work of the gospel and the lives of God's
people in that long period of time has come to us only through
the Bible, or through the subsequent writings of the spirit of
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THE GIFT IN THE PATRIARCHAL DISPENSATION 37

prophecy. From these sources we learn that instruction and

guidance were given to each generation from Adam down to the
time of. Moses.
While yet in Eden, before they were sent forth, Adam and
Eve were given the cheering assurance that the Lord had made
provision for their return to their lost Paradise home. How fully
this provision may have been explained in the garden has not
been disclosed. But in the brief statement they heard the Lord
make to Satan, there was enough to assure them that they were
not to be utterly abandoned by the Lord; that Satan was not
to have undisputed control over them and their lost dominion;
and that ultimately Christ, the Seed of the woman, would be
triumphant in the great conflict.

Instruction to Our First Parents

With this comforting information and hope, our first parents

went forth from the presence of God and their heavenly asso-
ciates. They were now in the enemy's land—in the dominion
Satan had wrested from them, and in which he had established
his kingdom of rebellion. Here they were to witness the cruel
outworking of sin. Yet through the long dark night of the reign
of sin there would be shining clear rays. from the world of light
from which they had been expelled. There was to be manifested
in their behalf the mighty power of God, redeeming them from
the power of sin. Thus they were "prisoners of hope." Zech. 9 :12.
The purpose of God for their redemption they had heard
declared in Eden, and, now outside its gates, they must have it
clearly, fully, and promptly set forth. This was imperative if
they were to start right and keep right. Surely the Lord would
cause them to understand His great plan of salvation. He would
not leave them in the enemy's land in ignorance, uncertainty,
and peril, without communicating with them.
An abundance of evidence indicates that the Lord began at
once to unfold to this sorrowing pair His plan to redeem them,
to bring them back to the beautiful Edenic home they had lost.
How was this instruction given? The relation to their Creator
38 THE ABIDING GIFT OF PROPHECY

was entirely changed. Consider the situation. They could no

longer see Him face to face, nor have open communion with Him.
Are we not driven to the conclusion that then, in their time of
great need, the Lord began to make Himself and His purposes
known through the divinely appointed gift of prophecy? Was
it not at that time that the prophetic gift was graciously im-
parted to the human family? This appears evident from the
following inspired statement by Zacharias at the birth of his son,
John the Baptist: "Zacharias was filled with the Holy Ghost,
and prophesied, saying, Blessed be the Lord God of Israel; for
He hath visited and redeemed His people, and bath raised up
an horn of salvation for us in the house of His servant David;
as He spake by the mouth of His holy prophets, which have been
since the world began : that we should be saved from our enemies,
and from the hand of all that hate us; . . . that He would grant
unto us, that we being delivered out of the hand of our enemies
might serve Him without fear, in holiness and righteousness
before Him, all the days of our life." Luke 1 :67-75.
First Manifestation of the Gift
This inspired statement definitely locates the beginning of
the manifestation of the prophetic gift, for it states that the
purpose of the Lord to redeem man was made known as "He
spake by the mouth of His holy prophets, which have been since
the world began." The following comment is illuminating and
most helpful:
"Thus were revealed to Adam important events in the history of
mankind, from the time when the divine sentence was pronounced in
Eden, to the Flood, and onward to the first advent of the Son of God.
He was shown that while the sacrifice of Christ would be of sufficient
value to save the whole world, many would choose a life of sin rather
than of repentance and obedience."—"Patriarchs and Prophets," p. 67.
It is evident that the revelation of the gospel, which Adam
began to perceive in the garden, must continue with increasing
fullness and clarity after Adam and Eve were separated from
the immediate presence of their Creator.
THE GIFT IN THE PATRIARCHAL DISPENSATION 39

"It was the Son of God that gave to our first parents the promise of
redemption. It was He who revealed Himself to the patriarchs. Adam,
Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They
looked for salvation through man's Substitute and Surety. These holy
men of old held communion with the Saviour who was to come to our
world in human flesh."—Id., p. 366.

Regarding the beginning of the operation of the prophetic

gift and its continuity, the following statement, though brief,
is very clear:
"It is the voice of Christ that speaks through patriarchs and prophets,
from the days of Adam even to the closing scenes of time rItalics mine]."
—"The Desire of Ages," p. 799.

This harmonizes exactly with the inspired declaration of the

apostle Peter that it .was the Spirit of Christ in the prophets of
old that testified concerning the plan of salvation, "of which
salvation the prophets have inquired and searched diligently,
who prophesied of the grace that should come unto you : search-
ing what, or what manner of time the Spirit of Christ which Was
in them did signify, when it testified beforehand the sufferings
of Christ, and the glory that should follow." 1 Peter 1 :10, 11.
Let us now trace briefly this early line of communication
between God and man.
Abel's Understanding
The knowledge and observance of the sacrificial system by
Abel is evidence that there must have been revealed to him the
death of the Son of God for the sins of the human race. "Abel,
he also brought of the firstlings of his flock and of the fat
thereof. And the Lord had respect unto Abel and to his offering."
"By faith Abel offered unto God a more excellent sacrifice than
Cain." Gen. 4 :4; Heb. 11:4.
What this "excellent sacrifice" offered by Abel meant to him
is beautifully presented in the following statement:
"Abel grasped the great principles of redemption. He saw himself a
sinner, and he saw sin, and its penalty death, standing between his soul
and communion with God. He brought the slain victim, the sacrificed
40 THE ABIDING GIFT OF PROPHECY

life, thus acknowledging the claims of the law that had been transgressed.
Through the shed blood he looked to the future sacrifice, Christ dying
on the cross of Calvary; and trusting in the atonement that was there
to be made, he had the witness that he was righteous, and his offering
accepted."—"Patriarchs and Prophets," p. 72.

Enoch's Prophetic Vision

E noch was one of the great characters of the patriarchal dis-
pensation. "All the days of Enoch were three hundred sixty and
five years." Gen. 5 :23. "By faith Enoch was translated that he
should not see death; . . . for before his translation he had this
testimony, that he pleased God." Heb. 11:5.
That to Enoch was imparted the prophetic gift is revealed by
the apostle Jude: "Enoch also, the seventh from Adam, proph-
esied of these, saying, Behold, the Lord cometh with ten thou-
sands of His saints, to execute judgment upon all." Jude 14, 15.
The fullness of the revelation given to Enoch is indicated
thus by another :
"He [Enoch] was one of the holy line, the preservers of the true
faith, the progenitors of the promised Seed." "In prophetic vision he
was instructed concerning the death of Christ, and was shown His coming
in glory, attended by all the holy angels, to ransom His people from the
grave." "God revealed to Enoch His purpose to destroy the world by a
flood, and He also opened more fully to him the plan of redemption. By
the spirit of prophecy He carried him down through the generations that
should live after the Flood, and showed him the great events connected
with the second coming of Christ and the end of the world."—"Patriarchs
and Prophets," pp. 84, 85.
Noah Warned of God
Noah was another great patriarch with whom God commu-
nicated through the prophetic gift.
"By faith Noah, being warned of God of things not seen as yet,
moved with fear, prepared an ark to the saving of his house; by the
which he condemned the world, and became heir of the righteousness
which is by faith." Heb. 11:7.
"Amid the prevailing corruption, Methuselah, Noah, and many others,
labored to keep alive the knowledge of the true God, and to stay the tide
THE GIFT IN THE PATRIARCHAL DISPENSATION 41
of moral evil. A hundred and twenty years before the Flood, the Lord
by a holy angel declared to Noah His purpose, and directed him to build
an ark." "Noah stood like a rock amid the tempest. Surrounded by
popular contempt and ridicule, he distinguished himself by his holy in-
tegrity and unwavering faithfulness. A power attended his words; for
it was the voice of God to man through His servant. Connection with
God made him strong in the strength of infinite power, while for one
hundred and twenty years his solemn voice fell upon the ears of that
generation in regard to events, which, so far as human wisdom could
judge, were impossible."—Id., pp. 92, 96.
Noah is classed in Holy Writ with two other great prophets
of a later time: "Though Noah, Daniel, and Job, were in it [the
land], as I live, saith the Lord God, they shall deliver neither
son nor daughter; they shall but deliver their own souls by their
righteousness." Ezek. 14 : 20.
Message to Abraham in a Vision
Abraham's association and communion with the Lord were
so intimate and unbroken that "he was called the Friend of
God." James 2 :23. In rebuking a king who was about to do
Abraham a great wrong, the Lord said : "He is a prophet." Gen.
20 : 7. Upon Abraham was bestowed the prophetic gift. We
should especially observe how this gift operated :
"The word of the Lord came unto Abram in a vision, saying,
Fear not, Abram : I am thy shield, and thy exceeding great
reward." Gen. 15:1.
When the destruction of Sodom had been determined, the
Lord said, "Shall I hide from Abraham that thing which I do ?"
Gen. 18 :17. The divine attitude has ever been : "Surely the
Lord God will do nothing, but He revealeth His secret unto His
servants the prophets." Amos 3 :7. So it was that "Abraham
had honored God, and the Lord honored him, taking him into
His counsels, and revealing to him His purposes."—Id., p. 139.
Throughout the long, eventful career of this great man, God
"communicated His will to Abraham, and gave him a distinct
knowledge of the requirements of His law, and of the salvation
that would be accomplished through Christ. . . . And to this
42 THE ABIDING GIFT OF PROPHECY

was added the assurance, precious above every other to the in-
heritor of faith, that of his line the Redeemer of the world should
come : 'In thee shall all families of the earth be blessed.' "—
Id., p. 125.
Isaac Receives Communication
Although Isaac was one of the patriarchs, but little is revealed
regarding his life. There is enough, however, to show that God
communicated with him as He had With his forefathers. "The
Lord appeared unto him the same night, and said, I am the God
of Abraham thy father : fear not, for I am with thee, and will
bless thee, and multiply thy seed for My servant Abraham's
sake." Gen. 26:24.
Thus Isaac is clearly another in the line of instrumentalities
through whom God revealed His will and purpose.
Jacob's Heavenly Dream
To Jacob were given many revelations through the divinely
appointed prophetic channel. "Jacob went out from Beersheba,
and went toward Haran. . . . And he dreamed, and behold a
ladder set up on the earth, and the top of it reached to heaven :
and behold the angels of God ascending and descending on it.
And, behold, the Lord stood above it, and said, I am the Lord
God of Abraham thy father, and the God of Isaac : the land
whereon thou liest, to thee will I give it, and to thy seed." Gen.
28 :10-13. As to the significance of this experience, we read:
"Up to the time of man's rebellion against the government of God,
there had been free communion between God and man. But the sin of
Adam and Eve separated earth from heaven, so that man could not have
communion with his Maker. Yet the world was not left in solitary hope-
lessness. The ladder represents Jesus, the appointed medium of com-
munication. . . . All this was revealed to Jacob in his dream.
Although his mind at once grasped a part of the revelation, its great and
mysterious truths were the study of his lifetime, and unfolded to his
understanding more and more."—Id., p. 184.
Joseph a Spokesman for God
When but a lad, Joseph was given prophetic dreams regarding
future events in the history of his father's family. (See Gen.
THE GIFT IN THE PATRIARCHAL DISPENSATION 43

37 : 5-10.) Later, while being unjustly held in an Egyptian

prison, the providence of God led the king of Egypt to call upon
Joseph to interpret dreams that greatly troubled him. Before
the king related his dreams, Joseph directed his mind to the true
God, as the One from whom the wisdom must come to make
known the meaning of the dream. He said : "It is not in me :
God shall give Pharaoh an answer of peace." Gen. 41:16.
The interpretation was so clear and convincing that the king
acknowledged that Joseph was "a man in whom the. Spirit of
God is." "Pharaoh said unto Joseph, Forasmuch as God bath
showed thee all this, there is none so discreet and wise as thou
art." Gen. 41:38, 39. Concerning Joseph's place in the line of
human agents through whom God spoke in ancient times, this
has been written :
"Called from a dungeon, a servant of captives, a prey of ingratitude
and malice, Joseph proved true to his allegiance to the God of heaven.
And all Egypt marveled at the wisdom of the man whom God instructed."
—"Testimonies for the Church," Vol. VI, p. 219.

End of the Patriarchal Dispensation

With the death of Joseph the patriarchal dispensation is
brought to a close. There are many subsequent statements in
the Scriptures regarding it, but no other extended, connected
account is given.
The record of that period covering the first two thousand five
hundred years of the world's history is very brief and fragmen-
tary. However, the information given is of inestimable value
to the human family. It reveals and explains some of the greatest
events in the history of our world. Without this inspired record,
the origin of the world, of man, and of sin would remain dark,
baffling mysteries. But, thank God, they have been made lumi-
nous through divine revelation.
It should be clearly observed that the most vital fact in this
account of patriarchal affairs is the bestowal and gracious opera-
tion of the prophetic gift. That was of more value to the welfare
of the men and women of that dispensation than anything else
44 THE ABIDING GIFT OF PROPHECY

that was done for them. That gift restored and maintained com-
munication between God and man. Through that channel the
Lord talked with men, revealing to them the things they needed
to know in order that their lives might be made gloriously tri-
umphant. Those who responded wholeheartedly to the instruc-
tion given were victorious in the great conflict with the arch-
enemy who assailed them. Once more we quote a helpful word :
"Notwithstanding the prevailing iniquity, there was a line of holy
men who, elevated and ennobled by communion with God, lived as in
the companionship of heaven. They were men of massive intellect, of
wonderful attainments. They had a great and holy mission,—to develop
a character of righteousness, to teach a lesson of godliness, not only to
the men of their time, but for future generations. Only a few of the
most prominent are mentioned in the Scriptures; but all through the
ages, God had faithful witnesses, truehearted worshipers."—"Patriarchs
and Prophets," p. 84.

The Irresistible Conclusion

Only a few, as this statement declares, of the most prominent
are mentioned in the Scriptures. The prophetic gift was as
clearly imparted, and as prominent and active during the patri-
archal dispensation, as it was in the Mosaic dispensation that
immediately followed. The patriarchal age was the beginning
of man's career after his separation from God. The battle be-
tween Christ and Satan for the domination of the human family
was initiated, and must have been as intensive and determined
as it has ever been. Satan's influence and power were tremen-
dous, for the degradation of the race was so swift and complete
that in a comparatively short time after the fall, the whole race,
with the exception of eight persons, was justly swept from the
face of the earth. In this first contest for the control of man,
Christ left nothing undone to instruct, warn, influence, and save
the race He had brought into existence by creative power.
The testimony assembled in this study leads, therefore, to
the irresistible conclusion that the prophetic gift was imparted
to Adam without delay after he and his companion were sent
THE GIFT IN THE PATRIARCHAL DISPENSATION 45

forth from the Garden of Eden. Through this gracious provision,

Adam was kept in communication with God, and the gift was
manifested just as effectively throughout the patriarchal period
as it has been at any subsequent time. The evidence shows that
the prophetic gift was used as fully and as widely as was neces-
sary to meet the situation as it then existed.
What a wonderful blessing this abiding gift was to the people
of that dispensation! But more, what an inestimable blessing
its service in that age has been to all succeeding generations !
From the established fact that the prophetic gift is the
method chosen by the Lord to make known the gospel message
to mankind, it is evident that its operation must parallel the
gospel movement from its beginning to its close.
"As religion is the binding together of God and man, there must not
only be the ap @roach of man to God in adoration and worship, but also
the approach of God to man, making known His will."—"The Temple
Dictionary of the Bible," Ewing and Thomson, art., "Prophet, Prophecy,"
p. 624.
Or, as stated by another writer whose words are appropriate :
"The prophet was the mouthpiece of God, His ambassador to
man, informing him what the divine will was in cases not met
by the morality of custom."
 II
THE MOSAIC DISPENSATION
 CHAPTER IV

Manifest From Egypt to Canaan

N PASSING from the patriarchal to the Mosaic dispensation,
T there was no essential change or modification of the plan of
redemption, only a greater revelation of its scope and fullness.
The good news of human salvation remained the same. Neither
was there any change in the divinely imparted gift of prophecy,
save that it likewise was employed more fully. The Lord con-
tinued to communicate with His people in the same manner and
by the same method followed through the long patriarchal age.
In fact, it was very soon after the opening of the Mosaic dispen-
sation that He made this important declaration : "Hear now
My words : If there be a prophet among you, I the Lord will
make Myself known unto him in a vision, and will speak unto
him in a dream." Num. 12 :6.
This statement makes clear the fact that the prophetic gift
was to continue as God's method of communicating with His
people. There was a prophet among the people of Israel when
this statement was made. That prophet was Moses, the first
prophet of the Mosaic dispensation, and one of the greatest
prophets of all time. "There arose not a prophet since in Israel
like unto Moses, whom the Lord knew face to face," is the tes-
timony of the Sacred Record. Deut. 34:10.
From the burning bush at the base of Mount Horeb, the Lord
called unto Moses and said : "Come now therefore, and I will
send thee unto Pharaoh, that thou mayest bring forth My people
the children of Israel out of Egypt." His response to the call,
we gather from the incident : "MoseS and Aaron went in, and
told Pharaoh, Thus saith the Lord God of Israel, Let My people
go." Ex. 3 :10; 5 :1.
These events mark the end of the patriarchal dispensation
and the beginning of the Mosaic dispensation, which continued
to the first advent of our Lord—about fifteen hundred years.
While the great vital truths of these two dispensations are
the same, their records, or histories, are very different. The
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50 THE ABIDING GIFT OF PROPHECY

account of the patriarchal dispensation, a period of two thou-

sand five hundred years, is covered in one book of about forty-six
pages in our English translation—a marvel of brevity, and yet
composing a vast amount of information. On the other hand,
the history of the Mosaic dispensation—but little more than
half the length of the preceding period—fills thirty-eight books,
seven hundred sixty-eight pages in my English Bible.
The history of the patriarchal age, was, of course, written
after the people and events specified were all in the past, whereas
the history of the Mosaic period was written while it was in the
making—while the people were living and the events were
taking place. Instructive details in large volume appear, there-
fore, in this record, whereas details of a similar character were
left out of the account of the former dispensation.
Holy Spirit's Relation to the Gift
In the history of the people and events of the Mosaic dispen-
sation, the prophetic gift occupies a very prominent place. From
the record of its manifold operations we learn much regarding
its purpose. Its great value to the human family is made clear.
"Here for the first time in the Sacred Narrative the important
truth is disclosed that the Spirit of God is inseparably and ac-
tively connected with the bestowal and the operations of the
prophetic gift. Thus we read :
"The Lord came down in a cloud, and spake unto him [Moses], and
took of the Spirit that was upon him, and gave it unto the seventy
elders: and it came to pass, that, when the Spirit rested upon them, they
prophesied, and did not cease. But there remained two of the men in
the camp, the name of the one was Eldad, and the name of the other
Medad: and the Spirit rested upon them, . . . and they prophesied
in the camp." Num. 11:25, 26.
When this was reported to Moses, he said : "Would God that
all the Lord's people were prophets, and that the Lord would
put His Spirit upon them." Verse 29. This statement recog-
nizes, therefore, the fundamental truth regarding the relation
of the divine Spirit to the prophetic gift. Let us note a few out-
standing instances of its operation :
MANIFEST FROM EGYPT TO CANAAN 51

When the prophet Samuel told Saul that the Lord had chosen
him to be king over Israel, Samuel said to him : "When thou art
departed from me, . . . the Spirit of the Lord will come upon
thee, and thou shalt prophesy. . . . And the Spirit of God came
upon him, and he prophesied." 1 Sam. 10:2-10.
Again, when Elijah was about to be translated, he said unto
Elisha, "Ask what I shall do for thee, before I be taken away
from thee." 2 Kings 2 :9. This was as much as to say, Elisha, I
am now going to our Father in heaven. I shall soon be in His
presence. What request shall I make to Him for you? Elisha
answered, "I pray thee, let a double portion of thy spirit be upon
me." To this earnest request Elijah said, "Thou hast asked a
hard thing: nevertheless, if thou see me when I am taken from
thee, it shall be so unto thee." 2 Kings 2 :9, 10. Elisha obtained
his desire. His request was granted, and through the Spirit's
leadership and power, he became a great blessing to God's people.

Appropriately Called "Spirit of Prophecy"

The testimony of the prophet Ezekiel regarding the working
of the Holy Spirit in his own case is : "The Spirit took me up,
and brought me in a vision by the Spirit of God into Chaldea,
to them of the captivity. So the vision that I had seen went up
from me. Then I spake unto them of the captivity all the things
that the Lord had showed me." Ezek. 11:24, 25.
After the captivity, Nehemiah was commissioned to lead the
people to rebuild the city of Jerusalem. In the midst of his
difficulties and perplexities he said in his prayer to the Lord :
"Many years didst Thou bear with them [-Israel], and testifiedst
against them by Thy Spirit through Thy prophets." Neh. 9 :30,
A. R. V.
Further testimony regarding the relation of the Spirit of
God to the prophetic gift is given in the New Testament by the
apostle Peter. He says : "Of which salvation the prophets have
inquired and searched diligently, who prophesied of the grace
that should come unto you : searching what, or what manner of
time the Spirit of Christ which was in them did signify, when
52 THE ABIDING GIFT OF PROPHECY

it testified beforehand the sufferings of Christ, and the glory that

should follow." 1 Peter 1 :10, 11.
Here it is declared that it was the Spirit of Christ in the
prophets that revealed to them the prophecies they had written
regarding the wonderful salvation Christ was to bring to the
world, together with the plan of salvation that would follow.
In harmony with this, the apostle further states that "the
prophecy came not in old time by the will of man : but holy men
of God spake as they were moved by the Holy Ghost." 2 Peter
1 :21. These passages, and many others, show that the Spirit of
God was the active agent in giving the instruction through
this gift;
Because of this very active participation by the Spirit of God
in the working of the prophetic gift, that gift is very naturally
and appropriately called "the spirit of prophecy." Rev. 19:10.
Fundamentally true it is, therefore, that "it is through the agency
of the Holy Spirit that God communicates with man."—"Patri-
archs and Prophets," p. 405.
Extraordinary Manifestation Through Moses
At the opening of the Mosaic dispensation, as we have seen,
the prophetic gift was manifested in an extraordinary measure
through the great prophet Moses. This manifestation continued
through the forty years of the journeyings of Israel from Egypt
to the river Jordan. During that time both Aaron and Miriam,
upon whom the prophetic gift had likewise been bestowed, had
died. Joshua, who was to take Moses' place as leader, had re-
ceived the gift, as the following statement shows:
"The Lord said unto Moses, Take thee Joshua the son of Nun, a man
in whom is the Spirit, and lay thine hand upon him; and set him before
Eleazar the priest, and before all the congregation; and give him a charge
in their sight. And thou shalt put some of thine honor upon him, that
all the congregation of the children of Israel may be obedient." Num.
27:18-20.

When they had reached the Jordan, and Moses had surren-
dered his commission to Joshua, the word says : "Joshua the
MANIFEST FROM EGYPT TO CANAAN 53

son of Nun was full of the spirit of wisdom; for Moses had laid
his hands upon him : and the children of Israel hearkened unto
him, and did as the Lord commanded Moses." Deut. 34 :9.
This brings us to the end of Israel's long journey from Egypt
to Canaan. It closes what is undoubtedly the greatest and most
unique movement in the history of the human family. It was
begun, carried forward, and finished under the visible leadership
of a prophet. "By a prophet the Lord brought Israel out of
Egypt, and by a prophet was he preserved." Hosea 12 :13.
This prophet was, of course, under the leadership of God, who,
through the channel of the prophetic gift, gave the instruction,
counsel, and direction necessary for the accomplishment of the
task. Through this gift Moses was commissioned to deliver the
nation of Israel from Egyptian bondage, and to lead them back
to Canaan, the land of their forefathers. This, says M. G. Kyle,
was "the most appalling commission ever given to a mere man
(Ex. 3 :10)—a commission to a solitary man, and he a refugee
— to go back home and deliver his kinsmen from a dreadful
slavery at the hand of the most powerful nation on earth."—
"The International Standard Bible Encyclopaedia," Vol. III,
art. "Moses," p. 2085.
Laws Given Through the Spirit
The constant revelations and continual instruction received
through the prophetic gift enabled Moses to meet triumphantly
the stupendous difficulties that arose at every stage of the
Exodus and of the journeyings that followed.
Through the prophetic gift there was given to Israel the cere-
monial law, which clearly and impressively typified the atoning
death of Christ for a lost world, and His subsequent ministry as
the sinner's great high priest in the heavenly sanctuary, together
with the final disposition of the sin problem. It was through the
instruction given to Moses by means of the prophetic gift that
the ancient church of God was organized and built up with mar-
velous perfection and efficiency.
Through his intercourse with God, this great prophet received
and delivered to the world the immortal Decalogue, the prin-
54 THE ABIDING GIFT OF PROPHECY

dples of which to this day constitute the foundation of the laws

of all civilized nations as well as the charter of the church. "The
Decalogue is a moral miracle in ancient legislation, and retains
its power in this day in all Christian lands."
Through this means of communication with God, Moses was
directed to give to Israel civil laws and sanitary and health regu-
lations equal to any that have ever been enacted in any succeed-
ing legislation.
"In government as well as in religion, Moses is still mighty after
three thousand years. The laws of the Christian world are traced to his
lips, and millions who recognize no religious fealty to him or his God
are still influenced in their legal loyalties, tremendously and inescapably,
by his ancient pronouncements in the shadow of Sinai."—"The Story of
Religion," Charles Francis Potter, p. 33. Garden City, New York: Gar-
den Publishing Company, Inc., 1929.
Our Debt to the Gift of Prophecy
To the gift of prophecy as manifest through Moses, we owe,
as expressed by another, "that important portion of Holy Scrip-
ture, the Pentateuch, which makes us acquainted with the crea-
tion of the world, the entrance of sin and death, the first promises
of redemption, the Flood, the peopling of the postdiluvian earth,
and the origin of nations, the call of Abraham, and the giving
Of the law. We have, indeed, in it the early history of religion,
and a key to all the subsequent dispensations of God to man."
—"The Popular and Critical Bible Encyclopodia and Scriptural
Dictionary," Vol. II, art., "Moses," p. 1189.
"There is, therefore, no sphere of human life today in Europe or
America where the influence of Moses is not overwhelmingly felt.
. . . If Moses has been so immeasurably important to the human
race, why is it that some scholars have questioned his historical existence?
It is a strange and interesting fact that the greater a man is, the more
probable will be the denial, some centuries after his death, that he ever
existed at all."—"The Story of Religion," Chtirles Francis Potter, p. 35.
Bible expositors and commentators are prone to point to the
genius of Moses, and to his scholastic and military training in
the royal family of Egypt, in accounting for his great achieve-
MANIFEST FROM EGYPT TO CANAAN 55

ments. They enlarge upon his great gifts as statesman, organ-

izer, administrator, and writer, implying, if not directly stating,
that the great accomplishments accredited to him were the
natural products of extraordinary human gifts lavished upon
him by nature and training.
But this was not the view held by Moses himself, nor is it the
-representation set forth in the Scriptures of truth. That word
declares that Moses "endured, as seeing Him who is invisible."
Heb. 11:27. He lived, moved, thought, and acted through fel-
lowship with Christ. He kept in close touch with his divine
Leader, and through the revelation of the Holy Spirit received
divine instruction and guidance in all that he attempted to do.
The great accomplishments of his life were, therefore, the prod-
uct of this instruction. He was God's prophet, God's ambassador
to men. To him the prophetic gift was imparted in the highest
and fullest degree. Kyle estimates the man Moses correctly
when he says :
"The career and the works and the character of Moses culminate in
the prophetic office. It was as prophet that Moses was essentially leader.
It was as prophet that he held the place of highest eminence in the world
until a greater than Moses came. . . . Moses' revelation of God
ever transcends the speculations of theologians about God as a sunrise
transcends a treatise on the solar spectrum. While the speculations are
cold and lifeless, the revelation is vital and glorious. . . . Such was
the Hebrew leader, lawgiver, prophet, poet; among mere men, 'the fore-
most man of all this world.' "—"The International Standard Bible
Encyclopaedia," Vol. III, art., "Moses," pp. 2090, 2091.
 CHAPTER V

From Joshua to Samuel

T HE history of God's people during the Mosaic dispensation
presents four quite distinct divisions :
First, from Egypt to Canaan.
Second, from Joshua to Samuel.
Third, from Samuel to Jeremiah.
Fourth, from Jeremiah to John the Baptist.
During the long period of the Mosaic dispensation, the his-
tory of Israel, as recorded in the Old Testament, was indeed a
checkered one. It is a record of apostasies from God, of subju-
gations by surrounding nations, of deliverances from captivity
by the Lord. It was characterized by great prosperity and
progress at certain times, and by great losses and privations at
other times. Yet throughout their entire history Jehovah sent
to His people, through the prophetic gift, -instruction that, if it
had been heeded, would have given them safe guidance, pros-
perity, and triumph. But this instruction was not often appre-
ciated or followed. Israel's oft-repeated attitude toward this
heaven-sent instruction is revealed in a reproachful statement
by the Lord as recorded by the prophet Jeremiah:
"Since the day that your fathers came forth out of the land of Egypt
unto this day I have even sent unto you all My servants the prophets,
daily rising up early and sending them: yet they hearkened not unto
Me, nor inclined their ear, but hardened their neck: they did worse than
their fathers." Jer. 7:25, 26.

A brief survey of the first part of the Mosaic dispensation

has been given in the preceding chapter. That review closed
with the death of Moses.
Joshua Succeeds Moses as Leader
The beginning of the second part of the Mosaic dispensation
—from Joshua to Samuel—was marked by the following im-
portant development :
"Now after the death of Moses the servant of the Lord it came to
pass, that the Lord spake unto Joshua the son of Nun, Moses' minister,
(56)
FROM JOSHUA TO SAMUEL 57

saying, Moses My servant is dead; now therefore arise, go over this

Jordan, thou, and all this people, unto the land which I do give to them,
even to the children of Israel." "As I was with Moses, so I will be with
thee: I will not fail thee, nor forsake thee." Joshua 1:1, 2, 5.

Thus through the prophetic gift the Lord continued to in-

struct and lead His people. Joshua was eighty-six years old when
he received his commission to lead Israel across the Jordan into
the Promised Land, and into the glorious consummation of the
great exodus movement. From this time until his death, twenty-
five years later, Joshua was in continual communication with
God. The Lord gave him detailed instruction regarding all the
important parts of his work,—crossing the Jordan; taking
Jericho, the great fortress at the entrance to Canaan; dealing
with Achan in "the accursed thing;" the many conquests to be
made; the allotting of the land to the tribes of Israel; the setting
apart of the cities of refuge; and the loyal obedience Israel
should forever render to all the just requirements of their Lord.
When Joshua had completed the tasks assigned him, and had
finished his course, he "called for all Israel, . . . and for their
officers, and said unto them, I am old and stricken in age." "I
am going the way of all the earth : and ye know in all your hearts
and in all your souls, that not one thing hath failed of all the
good things which the Lord your God spake concerning you;
all are come to pass unto you, and not one thing hath failed
thereof." "So Joshua let the people depart, every man unto his
inheritance. And it came to pass after these things, that Joshua
the son of Nun, the servant of the Lord, died, being an hundred
and ten years old." Joshua 23 :2, 14; 24:28, 29.
What a marvelous experience God's people passed through
from the day the Lord gave to His prophet Abraham the vision
of their cruel bondage in Egypt and of their deliverance and
return to the land of Canaan! What a revelation of God's faith-
fulness to remember and to fulfill His promises !
It should strengthen and cheer every heart to read and ponder
the beautiful and impressive review of these events as given by
the psalmist David :
58 THE ABIDING GIFT OF PROPHECY

"Remember His marvelous works that He hath done, His wonders,

and the judgments of His mouth, 0 ye seed of Abraham His servant, ye
children of Jacob, His chosen ones. He is Jehovah our God: His judg-
ments are in all the earth. He hath remembered His covenant forever, the
word which He commanded to a thousand generations, the covenant
which He made with Abraham, and His oath unto Isaac, and confirmed
the same unto Jacob for a statute, to Israel for an everlasting covenant,
saying, Unto thee will I give the land of Canaan, the lot of your inherit-
ance; when they were but a few men in number, yea, very few, and
sojourners in it. And they went about from nation to nation, from one
kingdom to another people. He suffered no man to do them wrong; yea,
He reproved kings for their sakes, saying, Touch not Mine anointed ones,
and do My prophets no harm." Ps. 105: 5-15, A. R. V.
"Israel also came into Egypt; and Jacob sojourned in the land of Ham.
And He increased His people greatly, and made them stronger than their
adversaries. He turned their heart to hate His people, to deal subtlely
with His servants. He sent Moses His servant, and Aaron whom He had
chosen. They set among them His signs, and wonders in the land of
Ham." "He brought them forth with silver and gold; and there was not
one feeble person among His tribes. Egypt was glad when they departed;
for the fear of them had fallen upon them. He spread a cloud for a cov-
ering, and fire to give light in the night." Verses 23-27, 37-39.
In the Time of the Judges
From the death of Joshua until Saul was made king, the gov-
ernment of Israel was administered by different rulers, or judges,
fifteen of whom are mentioned in Scripture. Of this time Paul
says that the Lord "gave unto them judges about the space of
four hundred and fifty years, until Samuel the prophet."
Acts 13:20.
Of the service rendered by the judges one writer says:
"They were not merely deliverers of the state from a foreign yoke,
but destroyers of idolatry, foes of pagan vices, promoters of the knowl-
edge of God, of religion, and of morality; restorers of theocracy in the
minds of the Hebrews, and powerful instruments of divine Providence
in the promotion of the great design of preserving the Hebrew constitu-
tion, and, by that means, of rescuing the true religion from destruction."
—"The Popular and Critical Bible Encyclopcedia," Vol. II, art., "Judges,"
p. 1003.
FROM JOSHUA TO SAMUEL 59

From the death of Joshua to Samuel the prophet, Israel was

many times overcome and taken into captivity by enemy nations,
and subjected to hard servitude. Under the cruel oppression
and suffering which they endured, they repented of their sins,
turned to the Lord, and cried for deliverance. Although they
had sinned against God very grievously, He had compassion on
them, and raised up mighty deliverers for them. These deliv-
erers became their judges.
Deliverance Under Deborah the Prophetess
To what extent the prophetic gift was used by the Lord in
leading men to undertake the perilous task of breaking the power
of the nations that had enslaved His people, is not clearly re-
vealed, though some very specific instances are cited. Thus, on
one occasion when they were being oppressed by the Midianites,
"the Lord sent a prophet unto the children of Israel" with a
message of reproof for their sins, and with instruction regarding
the course they should take. (See Judges 6 :8-10.) At another
time "there came a man of God unto Eli," and delivered to him
a terrible message regarding the judgments of God that were
to be visited upon him and his house. (See 1 Sam. 2:27-36.)
It is certain that the manifestation of this gift was prominent
in some of these hard experiences through which Israel passed.
One of the marvelous deliverances wrought for the people
was under the leadership of Deborah, a prophetess. The experi-
ence is recorded in the fourth and fifth chapters of Judges. This
account reveals the great service the prophetic gift rendered the
cause of God on that occasion.
"The children of Israel again did evil in the sight of the Lord, when
Ehud was dead. And the Lord sold them into the hand of Jabin king of
Canaan. . . . And the children of Israel cried unto the Lord: for he
[Jabin] had nine hundred chariots of iron; and twenty years he mightily
oppressed the children of Israel.
"And Deborah, a prophetess, the wife of Lapidoth, she judged Israel
at that time. And she dwelt under the palm tree of Deborah between
Ramah and Bethel in Mount Ephraim: and the children of Israel came
up to her for judgment." Judges 4:1-5.
60 THE ABIDING GIFT OF PROPHECY

To this woman, who had the gift of prophecy, there came a

direct, clear-cut message from God.
"And she sent and called Barak the son of Abinoam out of Kedesh
Naphtali, and said unto him, Hath not the Lord God of Israel com-
manded, saying, Go and draw toward Mount Tabor, and take with thee
ten thousand men? . . . And I will draw unto thee to the river Kishon
Sisera, the captain of Jabin's army, with his chariots and his multitude;
and I will deliver him into thine hand." Verses 6, 7.
This must have been a startling, alarming message to Barak.
Twenty years before this, Jabin's army had defeated Israel. For
twenty years he had kept them in bondage, and had "mightily
oppressed" them. Up to the hour that Deborah received the
message through the prophetic gift, no effort, so far as the record
shows, had been made to deliver Israel from their mighty op-
pressor. The task to which Barak was called seemed so impos-
sible of success that he said to Deborah, "If thou wilt go-with
me, then I will go : but if thou wilt not go with me, then I will
not go." Verse 8.
Without a moment's hesitation Deborah replied, "I will surely
go with thee : notwithstanding the journey that thou takest shall
not be for thine honor; for the Lord shall sell Sisera into the
hand of a woman. And Deborah arose, and went with Barak
to Kedesh." Verse 9.
Victory Against Great Odds
In the message given to Deborah, and passed on to Barak,
they were told that the Lord would draw unto them "to the river
Kishon Sisera, the captain of Jabin's army, with his chariots
and his multitude." But they were also told, "I will deliver him
into thine hand." Verse 7. Barak, it appears, was fearful because
he looked at the mighty forces that would come against him,
while Deborah was courageous; she looked at the promise of
the mighty God that He would be on their side and deliver
Sisera and his great multitude into their hand.
When Sisera learned that Barak had come with ten thousand
men for battle, he "gathered together all his chariots, even nine
hundred chariots of iron, and all the people that were with him,
FROM JOSHUA TO SAMUEL 61

from Harosheth of the Gentiles unto the river Kishon." Verse 13.
Here the armies met face to face. Human appearances indi-
cated but one outcome,— the small, untrained, and poorly armed
forces of Barak must surely go down in defeat before the superior
and better equipped army of Sisera. So Barak had reasoned, and
so Sisera now reasoned. But not thus did Deborah reason. She
was in contact with God. She had held communion with Him.
He had said to her, "I will deliver him into thine hand." With
this promise she knew full well what the issue would be—she
knew that Sisera and all his chariots of iron and his great army
were in reality already defeated.
Deliverance Through the Gift
Therefore with utmost confidence she could say to Barak,
"Up; for this is the day in which the Lord hath delivered Sisera
into thine hand : is not the Lord gone out before thee ?" Verse 14.
In prompt obedience to this quick, positive, assuring com-
mand from the prophetess, Barak led his men into action. "And
the Lord discomfited Sisera, and all his chariots, and all his host,
with the edge of the sword before Barak; so that Sisera lighted
down off his chariot, and fled away on his feet. But Barak pur-
sued after the chariots, and after the host, unto Harosheth of
the Gentiles : and all the host of Sisera fell upon the edge of the
sword : and there was not a man left." Verses 15, 16.
"So God subdued on that day Jabin the king of Canaan before the
children of Israel. And the hand of the children of Israel prospered,
and prevailed against Jabin the king of Canaan, until they had destroyed
Jabin king of Canaan." Verses 23, 24.
Deborah, Barak, and the ten thousand men they had led into
the conflict returned with glad hearts to their people and their
homes. This great deliverance brought rejoicing to all Israel.
"Then sang Deborah and Barak the son of Abinoam on that day,
saying, Praise ye the Lord for the avenging of Israel, when the
people willingly offered themselves." Judges 5: 1, 2.
Inspiration gave this detailed account of this historic expe-
rience for the benefit of succeeding generations to the close of
time. From it, we today may obtain instructive lessons of very
62 THE ABIDING GIFT OF PROPHECY

great importance that will be a blessing to us if we heed them.

The essential lesson to be emphasized in this study is the vital
part contributed by the prophetic gift in the events that cul-
minated in so great a victory.
Consider the situation : Through inexcusable and persistent
apostasy, the nation of Israel had turned away from God to
idolatry. In doing this they had removed themselves from the
powerful protection that had been with them when they were
true and loyal to Jehovah. Shorn of His power, they could not
stand before their enemies, and were consequently brought into
bondage by the Canaanites. For twenty long years they had
been "mightily oppressed." They had not been able to free them-
selves. Growing weaker with each year of servitude, their situa-
tion became more hopeless. In this helpless state they once more
turned to the Lord for help. They confessed and repudiated
their wrongdoing. They cried to God for mercy and deliverance.
In His great compassion the Lord responded to their appeal,
Through that gracious and always helpful gift of prophecy, He
gave to Deborah—His prophetess—the message of deliverance
for His tardily penitent people. The instruction given in the
message was carried out, and a great deliverance was wrought.
What a priceless gift! Such has been the purpose and the
working of this abiding and continuing prophetic gift from the
day when Adam was expelled from Eden to the present time.
Samuel Called to the Prophetic Office
After this wonderful deliverance from the oppressive hand
of the Canaanites, "the land had rest forty years." Judges 5 :31.
Then, strange and deplorable as it surely was, the nation again
"did evil in the sight of the Lord," and this time "the Lord deliv-
ered them into the hand of Midian." Judges 6:1. Thus the
record recounts the repeated sinful and humiliating apostasies
of the people, and the merciful deliverances the Lord wrought
for them whenever they penitently appealed to Him.
"All Israel from Dan even to Beersheba knew that Samuel was
established to be a prophet of the Lord." "And Samuel judged Israel
all the days of his life." 1 Sam. 3:20; 7:15.
FROM JOSHUA TO SAMUEL 63

With the leadership of Samuel the long period of the judges

came to an end. The situation in the nation, when Samuel was
called to the prophetic office and judgeship, was dark and turbu-
lent. Israel was again in bondage, this time to the Philistines.
Eli, Israel's judge, was an old man, unable to perform the duties
of his office. His sons, Hophni and Phineas, were trusted by him
with the affairs of government and the service of the priesthood.
But they "were sons of Belial; they knew not the Lord." "The
sin of the young men was very great before the Lord." 1 Sam.
2:12, 17.
This was indeed a dark hour in the history of Israel. Spiritual
apostasy had brought the nation under subjection to the Phil-
istines. "There was no open vision"—no widely known mani-
festation of the prophetic gift.1 1 Sam. 3:1. Plain instruction
and stern reproof were needed. A great spiritual revival and
reformation must take place before the nation could be delivered
from the strong hand of the Philistines. But there was no one
in Israel, it appears, to whom the Lord could consistently and
safely impart the prophetic gift in a public, open way.
It was in the depths of this dark night of Israel's history that
the child Samuel was born. That he was a child of divine provi-
dence is very evident. After his birth his mother said : "For this
child I prayed; and the Lord hath given me my petition which
I asked of Him : therefore also I have lent him to the Lord; as
long as he liveth he shall be lent to the Lord." 1 Sam. 1:27, 28.
1 The expression "there was no open vision," as found in 1 Samuel 3:1, is rendered
in the Jewish Version by Isaac Leeser as "prophecy was not extended." Other ren-
derings are as follows: "A vision was not frequent" (Darby) ; "A word from the
Eternal was rare" (Moffatt) ; "No vision broke forth" (Young). The original for
the word "open" is rendered in the Douay Version as "manifest ;" by Rotherham as
"well known ;" in the Septuagint as "distinct ;" and in the American Baptist Im-
proved Version as "widespread." That is, it was not widespread or public, in contrast
to localized or individual.
These renderings—essentially one in intent and spirit—are justified by the sequel
to this verse. As the result of the significant experiences recorded in the chapter
prefaced by the statement that "the word of the Lord was precious in those days,"
it is stated that "all Israel from Dan to Beersheba knew that Samuel was established
to be a prophet of the Lord." Verse 20.
This indicates that the "open vision" is "widespread," or "well known." Those
who have open visions are established as prophets.
The phrase "no open vision" cannot mean no vision at all. It rather implies
clearly that there was the exercise of the prophetic gift, but not in the public way
characteristic of the work of one openly manifested and established as a prophet, as
were Samuel and his successors.

5
64 THE ABIDING GIFT OF PROPHECY

Every recorded incident in the life of Samuel shows that the

Lord brought him into the world to be used in the spiritual re-
generation of Israel, in their deliverance from bondage to the
Philistines, and to lead them to the exalted position they
subsequently reached under David. This revelation of God's
resourcefulness to accomplish His divine purposes was placed
by inspiration in the history of ancient Israel to give faith, cour-
age, and steadfastness to His believing children at all times
when the situation they face looks dark and forbidding.
During the whole history of the human race the Lord has been
working out an "eternal purpose" for the redemption of all who
care enough to be redeemed to respond to His offers. During
this entire time Satan has countered Jehovah's purpose. This
archenemy of God and man has created many difficult and indeed
impossible situations to the man without divine aid. At times
it has looked as if the Lord's plan must fail.. But it has been at
just such times—in the very darkest hours—that the Lord has
broken forth with mighty power to overturn the plans of the
enemy and bring glorious triumph to His cause.
One of the Greatest Prophets of All Time
"The child Samuel grew on, and was in favor both with the
Lord, and also with men." And he "ministered before the Lord,
being a child, girded with a linen ephod." 1 Sam. 2 :26, 18. In
due time "the Lord revealed Himself to Samuel in Shiloh by
the word of the Lord." "And the word of Samuel came to all
Israel;" "all Israel from Dan even to Beersheba knew that Sam-
uel was established to be a prophet of the Lord." 1 Sam. 3:21;
4 :1; 3 :20. Thus there was raised up by the Lord in the midst
of apostate Israel one of the greatest prophets of all time. All
his life this man seemed to be in the most intimate association
with God. In his manifold labors, great and small, he received
divine instruction and guidance through the prophetic gift.
The first definite responsibility laid upon him by the Lord
was to bear to Eli, Israel's judge, the terrible message regarding
the punishment that must be administered to his "house." "By
faithfully delivering the divine warning to the house of Eli,
FROM JOSHUA TO SAMUEL 65

painful and trying as the duty had been, Samuel had given proof
of his fidelity as Jehovah's messenger; 'and the Lord was with
him, and did let none of his words fall to the ground.' "—"Pa-
triarchs and Prophets," pp. 589, 590.
In order to bring about a spiritual revival and reformation,
thus preparing the way for deliverance from subjection to the
Philistines, Samuel went through the cities and villages of the
land, teaching the people, praying with them, and appealing to
them to turn from their sins to God. In this effort he was emi-
nently successful, for in time "all the house of Israel lamented
after the Lord." 1 Sam. 7:2.
Now the hour of triumph and deliverance had come. Recog-
nizing this, Samuel said to them : "Prepare your hearts unto the
Lord, and serve Him only : and He will deliver you out of the
hand of the Philistines. Then the children of Israel did put
away Baalim and Ashtaroth, and served the Lord only." 1 Sam.
7 :3, 4.
Quick action followed. Soon they found themselves faced by
the hosts of the Philistines. Israel was not armed for such a
conflict. But the Lord wrought for them. He "thundered with
a great thunder on that day upon the Philistines, and discom-
fited them; and they were smitten before Israel. . . . So the
Philistines were subdued, and they came no more into the coast
of Israel : and the hand of the Lord was against the Philistines
all the days of Samuel." 1 Sam. 7 :10-13.
Founded the Schools of the Prophets
Thus this man of God, guided by the spirit of prophecy, led
the whole nation from idolatry back to the true God, and to
national freedom from all their oppressors. Who can adequately
estimate the value of this service for the people and cause of
God? The spirit of prophecy, if followed today, will accomplish
like results for the church of God, for with God there is no
difference in time.
Perhaps the greatest service rendered by Samuel during his
long and eminent leadership in the nation was the founding of
the institutions known as "the schools of the prophets."
66 THE ABIDING GIFT OF PROPHECY

"From the earliest times, prophets had been recognized as teachers

divinely appointed. In the highest sense the prophet was one who spoke
by direct inspiration, communicating to the people the messages he had
received from God. But the name was given also to those who, though
not so directly inspired, were divinely called to instruct the people in
the works and ways of God. For the training of such a class of teachers,
Samuel, by the Lord's direction, established the schools of the prophets.
"These schools were intended to serve as a barrier against the wide-
spreading corruption, to provide for the mental and spiritual welfare of
the youth, and to promote the prosperity of the nation by furnishing •
it with men qualified to act in the fear of God as leaders and counselors.
To this end, Samuel gathered companies of young men who were pious,
intelligent, and studious. These were called the sons of the prophets.
. . . In Samuel's day there were two of these schools,— one at Ramah,
the home of the prophet, and the other at Kirjath-jearim. In later times
others were established. . . . These schools proved to be one of the
means most • effective in promoting that righteousness which `exalteth a
nation.' Prov. 14:34. In no small degree they aided in laying the foun-
dation of that marvelous prosperity which distinguished the reigns of
David and Solomon."—"Education," pp. 46-48.
Such spiritual and temporal prosperity as is here portrayed
was the fruitage of believing and following the counsels of the
prophets of God, who in turn received their instructions from
the living God. Such is the unalterable law of the spiritual
universe.
 CHAPTER VI

During the Revolt of Israel

N THE midst of the great achievements of Samuel's leader-
T ship—the spiritual revivals, the national reforms, and- the
deliverances from servitude to enemy nations—there was an
open revolt by the people against God's plan of government.
This revolt was followed by developments of serious moment
to the nation. It produced contrasting and contradictory con-
ditions. It developed situations radically opposed to one another,
with prospects at once the brightest and the darkest. It brought
forth the truest loyalty to God and the rankest apostasy, the
height of prosperity and the extreme of adversity; the most
satisfying tranquillity and the most devastating revolutions.
But notwithstanding the regrettable changes that took place
and the perilous conditions that developed, the records of those
years and events show that there was, during 'that period, a
marked manifestation of the prophetic gift, and that it exercised
a powerful influerte for good in movements that imperiled the
welfare of the people and the cause of God. In order to know
and to appreciate fully the great value of the services rendered
by this heaven-sent gift in those momentous events, it is neces-
sary to give them careful study.
Israel Rejects God as King
One of the most serious and far-reaching events for evil
occurred in the closing years of the splendid leadership of the
prophet Samuel. That was nothing less than a revolution in the
government God had established for His people. It was con-
ducted by the nation of Israel. The sinister though veiled
purpose of this revolution was to get rid of divine kingship and
the restraining influence of the prophetic gift.
The record of this serious affair is given by the prophet
Samuel :
"Then all the elders of Israel gathered themselves together, and came
to Samuel unto Ramah, and said unto him, Behold, thou art old, and
(67)
68 THE ABIDING GIFT OF PROPHECY

thy sons walk not in thy ways: now make us a king to judge us like
all the nations." 1 Sam. 8:4, 5.

This demand of Israel was alarming and displeasing to Sam-

uel. It was so audacious, so revolutionary, so full of peril, that
Samuel would return no answer until he had received direct
instruction from the Lord. And "Samuel prayed unto the Lord.
And the Lord said unto Samuel, Hearken unto the voice of the
people in all that they say unto thee : for they have not rejected
thee, but they have rejected Me, that I should not reign over
them. . . . Now therefore hearken unto their voice: howbeit
yet protest solemnly unto them, and show them the manner of
the king that shall reign over them." 1 Sam. 8 : 6-9.

The People Warned by the Prophet

Having received this definite instruction, "Samuel told all
the words of the Lord unto the people that asked of him a king."
"Nevertheless'the people refused to obey the voice of Samuel;
and they said, "Nay; but we will have a king over us; that we
also may be like all the nations; and that our king may judge us,
and go out before us, and fight our battles." 1 Sam. 8 :10, 19, 20.
The seriousness of this revolt against the government of
Jehovah was set forth with still greater emphasis at the time
of the coronation of the king that had been chosen. On that
occasion Samuel said to the people :
"When ye saw that Nahash the king of the children of Ammon came
against you, ye said unto me, Nay; but a king shall reign over us: when
the Lord your God was your king." "Now therefore stand and see this
great thing, which the Lord will do before your eyes. Is it not wheat
harvest today? I will call unto the Lord, and He shall send thunder
and rain; that ye may perceive and see that your wickedness is great,
which ye have done in the sight of the Lord, in asking you a king. So
Samuel called unto the Lord; and the Lord sent thunder and rain that
day: and all the people greatly feared the Lord and Samuel. And all
the people said unto Samuel, Pray for thy servants unto the Lord thy
God, that we die not: for we have added unto all our sins this evil, to
ask us a king." 1 Sam. 12:12, 16-19.
DURING THE REVOLT OF ISRAEL 69

From Adam to the time of the prophet Samuel the Lord had
been both recognized and gladly accepted by His p up c
divine king. He had ordained a Corm of government for His
loyal subjects which should continue to the end of time
Although the details of administration may have been few
and comparatively simple in the beginning, and even for genera-
tions, yet the plan of the government was, from the first, as
perfect and complete as when later fully organized by Moses
and administered by Samuel.
God's Plan of Government
That the Lord Himself should establish and operate the gov-
ernment of His people as their king was imperative. But by
yielding to sin, Adam had come under the dominion of Satan.
He lost the power of self-restraint with which he had been en-
dowed at creation. He was rendered incapable of governing
himself, and by his sin this same ruin had been brought upon
the whole human family.
Knowing the nature of sin and its terrible effects on the human
heart, the Lord foresaw what would take place among men—
the maladministration of government; the misconception and
disregard of human rights; the enactment of unjust and oppres-
sive laws; the bribery and corruption of courts; the devastating
wars of nations. All this was open to His infinite mind. He saw
that only His interposition could save the world from oppression,
revolution, and anarchy. Therefore in great mercy and com-
passion He instituted a form of government which, if accepted
and carried out, would insure to every subject equality, justice,
and tranquillity. Thus mankind would be saved from the op-
pression, warfare, and continual revolution that would otherwise
surely come upon them.
That government was not a man-made monarchy, nor was it
a democracy. It was a theocracy,— a government in which Je-
hovah was recognized and revered as king. His kingship was
very definitely and gratefully, accepted by His loyal people in
olden times. Isaiah declared in clear, positive terms : "The Lord
is our judge, the Lord is our lawgiver, the Lord is our king."
70 THE ABIDING GIFT OF PROPHECY

Isa. 33 :22. The psalmist acknowledged God as king above all :

"God is my king of old, working salvation in the midst of the
earth." Ps. 74 :12. Said Jeremiah : "The Lord is the true God,
He is the living God, and an everlasting king." Jer. 10:10. Of
that theocracy one has written :
"The government of Israel was administered in the name and by
the authority of God. The work of Moses, of the seventy elders, of
the rulers and judges, was simply to enforce the laws that God had given;
they had no authority to legislate for the nation. This was, and continued
to be, the condition of Israel's existence as a nation. From age to age,
men inspired by God were sent to instruct the people, and to direct in
the enforcement of the laws."—"Patriarchs and Prophets," p. 603.
That was a theocracy, a theocratic government, a government
which received its authority, power, laws, and administration
directly from God. Regarding the method chosen by the Lord
for the administration of His government, another says:
"In Him all the powers of the state, legislative, executive, judicial,
were united. . . . He exercised His governmental offices for the most
part through men whom He raised up. . . . The stability of the state
under the theocratic form of government depended in the first instance
and ultimately on the faithfulness of God to His election and His
promises; but the success of the theocracy at any given period was con-
ditioned by the attitude of the people toward God and toward the
provisions of the covenant. Their obedience to God and reliance on
Him were requisite."—"Dictionary of the Bible," John D. Davis, art.,
"Theocracy," pp. 773, 774.

The Gift of Prophecy Essential

This theocratic government could not be administered by
the Lord without a channel of communication between Himself
and man. The gift of prophecy was that channel. It was the
method by which Jehovah, the invisible King, revealed His will,
made known His laws, selected His administrators, and raised
up godly men to be His messengers, who were to receive from
Him inspired messages for kings, princes, priests, and people.
Following a clear statement regarding the nature of a theocracy
and its administration, W. M. McPheeters says :
DURING THE REVOLT OF ISRAEL 71

"The realization of such an idea was only possible within the sphere
of what is known as special revelation. Indeed, special revelation of
the divine will, through divinely chosen organs, to divinely appointed
executive agents, is, itself, the very essence of the idea of a theocracy."
—"The International Standard Bible Encyclopaedia," Vol. V, art., "The-
ocracy," p. 2965.
By the term "special revelation" the writer means the reve-
lations given through the prophetic gift.
During the time from Adam to Samuel, a period of nearly
three thousand years, the divinely appointed leaders in God's
ideal government were patriarchs, prophets, elders, and judges.
Some of these great leaders were brought into the world by
special providences of God for a definite and extraordinary
service He wanted to have rendered. Among these were Isaac,
Moses, Samuel, and later, Jeremiah, John the Baptist, and Paul.
Others were appointed by the Lord as occasion required.
Samuel Established as Prophet
It was while Samuel was administering the affairs of gov-
ernment for Jehovah that Israel rose in revolt. Samuel, it will
be recalled, came into the world by divine providence. Said his
pious, God-fearing mother, "For this child I prayed; and the
Lord hath given me my petition which I asked of Him : there-
fore also I have lent ["returned," margin] him to the Lord; as
long as he liveth he shall be lent to the Lord." 1 Sam. 1 :27, 28.
In due time the Lord imparted to Samuel the prophetic gift.
"All Israel from Dan even to Beersheba knew that Samuel was
established to be a prophet of the Lord." 1 Sam. 3 : 20.
By the providence of God Samuel became Israel's upright,
incorruptible judge and administrator of the theocracy.
"Since the days of Joshua, the government had never been conducted
with so great wisdom and success as under Samuel's administration.
Divinely invested with the threefold office of judge, prophet, and priest,
he had labored with untiring and disinterested zeal for the welfare of
his people, and the nation had prospered under his wise control. Order
had been restored, and godliness promoted, and the spirit of discontent
was checked for the time. . . . The days of Israel's greatest prosperity
72 THE ABIDING GIFT OF PROPHECY

had been those in which they acknowledged Jehovah as their king,—

when the laws and the government which He had established were
regarded as superior to those of all other nations."—"Patriarchs and
Prophets," pp. 603-605.
What amazing ingratitude and blindness Israel manifested
in rejecting God, their divine King, and choosing a faulty human
being to take His place ! Truly, this was, as Samuel declared,
great wickedness. It was one of the supreme wrongs of the
Israelites. By this desperate act Israel rejected God as their
king. By the same act they also rejected the government God
had established for the greatest possible benefit of His people.
Israel Rejects the Gift
Yet more than that, they rejected His prophetic gift, that
open channel of communication between heaven and earth.
Thus, on their part, Israel completely separated themselves from
God and from all that He had put in operation for their safe
guidance and protection. All this may not have been intended
or even foreseen by them at the moment, but it was nevertheless
all involved in their determination to have a man instead of
God as their leader.
This was the hidden, subtle purpose of the mastermind back
of the revolt against the theocratic government. Israel was then
the only nation on earth that recognized the true God or had
any communication with Him. Every other nation had turned
from the Creator to false gods and to heathen worship. If, now,
Israel's connection with Jehovah, their King, could be broken,
the estrangement and separation of the human race would be
complete. Satan would then gain his original purpose. This, he
undoubtedly reasoned, would establish forever his sovereignty
over man and the dominion given him at creation.
But Satan's ambitious, long-cherished scheme was not allowed
to reach the full consummation he had purposed. True, the
nation rejected Jehovah as king. They put a mere man in His
place. They rejected the prophetic gift by spurning its messages.
But the break—the separation of Israel from God—was not
entire, for the Lord did not abandon the nation altogether. He
DURING THE REVOLT OF ISRAEL 73

did not refuse to take any part in governmental affairs, He did

not abdicate in favor of their king. On the contrary, while He
allowed them to have a human, visible king, He continued to
maintain a measure of authority over both king and people. He
maintained at least a lihiited theocratic government for cen-
turies. He overruled in the affairs of the nation as He saw fit
and best. Nor was the prophetic gift withdrawn. This gracious
channel of communication was kept open. Indeed, it was opened
wider than ever to meet the new needs and dangers that had been
created and multiplied.
At no other time in the history of God's people has there been
a greater manifestation of the prophetic gift. The Scriptures
record the names and the services of thirty different prophets
from Samuel to Jeremiah. Besides these thirty who are named,
several unnamed prophets are mentioned, to whom definite
duties were assigned. The records also speak of the "sons of the
prophets," and of companies of subordinate prophets. The rec-
ords further show that nearly every one of the forty-two kings
from Saul to Zedekiah was counseled by these prophets.
Thus in great compassion and kindness the Lord dealt with
kings and people. Some of the kings welcomed the prophets and
gave heed to their messages as from the Lord. For such He
wrought marvelous deliverances in times of great peril. He sent
messages of warning to kings whose evil ways were corrupting
and destroying His people. In some cases the Lord brought
severe punishment upon those who rejected His messages.
The Gift Continued
In the history of Israel's kings and prophets from Samuel to
the final destruction of the kingdoms of Israel and Judah may
be obtained the fullest and clearest understanding of the pur-
pose, the service, and the value of the prophetic gift. Here are
recorded the conditions which the prophets met, the messages
given them to deliver, the reactions of those to whom the mes-
sages were delivered, and the fierce conflicts into which some of
the prophets were drawn by kings, priests, and people. The re-
sults were often strange and unaccountable.
74 THE ABIDING GIFT OF PROPHECY

"And Samuel died; and all the Israelites were gathered to-
gether, and lamented him, and buried him in his house at
Ramah." 1 Sam. 25:1. This is the brief word regarding the
passing of this great prophet and eminent judge. His death
marked the close of the time of the judges, for he was the last
sand the greatest in that class of the nation's leaders.

A Tribute to Samuel
The following appropriate and beautiful tribute to the life
of this man of God will be read with both profit and pleasure :
"The death of Samuel was regarded as an irreparable loss by the
nation of Israel. A great and good prophet and an eminent judge had
fallen in death; and the grief of the people was deep and heartfelt. From
his youth up, Samuel had walked before Israel in the integrity of his
heart; although Saul had been the acknowledged king, Samuel had
wielded a more powerful influence than he, because his record was one
of faithfulness, obedience, and devotion. We read that he judged Israel
all the days of his life. . . .
"The nation had lost the founder and president of its sacred schools;
but that was not all. It had lost him to whom the people had been
accustomed to go with their great troubles,—lost one who had constantly
interceded with God in behalf of the best interests of its people. The
intercession of Samuel had given a feeling of security; for 'the effectual,
fervent prayer of a righteous man availeth much.' . . .
"It was when the nation was racked with internal strife, when the
calm, God-fearing counsel of Samuel seemed to be most needed, that
God gave His aged servant rest. Bitter were the reflections of the people
as they looked upon his quiet resting place, and remembered their folly
in rejecting him as their ruler; for he had had so close a connection with
Heaven that he seemed to bind all Israel to the throne of Jehovah. It
was Samuel who had taught them to love and obey God; but now that
he was dead, the people felt that they were left to the mercies of a king
who was joined to Satan, and who would divorce the people from God
and heaven."—"Patriarchs and Prophets," pp. 663, 664.
Closing his review of the life and accomplishments of Sam-
uel, A. S. Geden says :
"It is not without reason, therefore, that he has been regarded as
in dignity and importance occupying the position of a second Moses in
DURING THE REVOLT OF ISRAEL 75

relation to the people. In his exhortations and warnings the Deuter-

onomic discourses of Moses are reflected and repeated. He delivers the
nation from the hand of the Philistines, as Moses from Pharaoh and the
Egyptians. . . . In nobility of character and utterance also, and in
fidelity to Jehovah, Samuel is not unworthy to be placed by the side
of the older lawgiver. The record of his life is not marred by any act or
word which would appear unworthy of his office or prerogative."—"The
International Standard Bible Encyclopaedia," Vol. IV, art., "Samuel,"
p. 2678.

In one of his psalms, David makes significant reference to

Samuel: "Moses and Aaron among His priests, and Samuel
among them that call upon His name; they called upon the
Lord, and He answered them." Ps. 99 :6.
Moses, Aaron, and Samuel were three of the greatest prophets
of Old Testament history. Placing Samuel with Moses and
Aaron, men who called upon the Lord and received marvelous
answers, is a divine recognition of the great achievements
wrought through the mighty intercessions of Samuel for Israel.
Another very remarkable statement concerning Samuel oc-
curs in the book of Jeremiah :
"Then said the Lord unto me, Though Moses and Samuel stood
before Me, yet My mind could not be toward this people: cast them
out of My sight, and let them go." Jer. 15:1.

Israel had gone so far in rebellion against the Lord in reject-

ing the messages of His prophets that He said to Jeremiah:
"Therefore will I scatter them as the stubble that passeth away
by the wind of the wilderness. This is thy lot, the portion of
thy measures from Me, saith the Lord; because thou hast for-
gotten Me, and trusted in falsehood." Jer. 13 :24, 25.
Evidently on hearing this Jeremiah began to pray for the
people, for he says: "Then said the Lord unto me, Pray not for
this people for their good" ( Jer. 14 :11) ; and to show him how
unalterable was the decision, the Lord said : "Though Moses
and Samuel stood before Me,"—even if those mighty interces-
sors should lift their voices in Israel's behalf,—"yet My mind
could not be toward this people" (Jer. 15 :1).
 CHAPTER VII

Prophetic Guidance to Kings

A LTHOUGH Israel turned away from the leadership of the
Lord and His prophet Samuel, still God did not forsake
His people. He continued to instruct, guide, and help them.
Through the prophet Samuel He directed in the selection of Saul
for their first king. "Samuel said to all the people, See ye him
whom the Lord hath chosen, that there is none like him among
all the people ? And all the people shouted, and said, God save
the king." 1 Sam. 10:24.
Saul entered upon his reign under the most favorable cond.i,_
tions possible. He was chosen by the Lord for the great respon-
sibilities he was to bear. A special bestowal of the Holy Spirit
was imparted to him. (See 1 Sam. 10 : 6-11.) He was given every
assurance of God's presence and guidance—if he would only be
true and loyal to the divine requirements. Withal, he had the
prophet Samuel, an experienced and able statesman, as his in-
spired counselor.
But Saul's reign was a tragic failure. He became independent,
rash, and cruel. He openly disregarded the instruction the Lord
gave him through the prophet Samuel. Soon after beginning his
reign, when in a state of fear and perplexity, he rashly ventured
to perform the sacred service that only the priests consecrated
to that office were permitted to render. "Saul said, Bring hither
a burnt offering to me, and peace offerings. And he offered the
burnt offering." 1 Sam. 13 :9.
Because of this open disregard of the divine plan, Samuel
said, "Thou hast done foolishly : thou hast not kept the com-
mandment of the Lord thy God, which He commanded thee: for
now would the Lord have established thy kingdom upon Israel
forever. But now thy kingdom shall not continue." 1 Sam.
13 :13, 14.
Saul's loyalty was again put to the test when Samuel was sent
to him with a message of instruction regarding the punishment
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PROPHETIC GUIDANCE TO KINGS 77

of the Amalekites for the great wrong they had done Israel on
their way from Egypt. In the prosecution of this task, both the
king and the people boldly disregarded some of the most impor-
tant parts of the message.

Saul's Wrong Course Reproved

Again Samuel was directed to bear a sad message of reproof
to Saul. This brought such grief to Samuel that "He cried unto
the Lord all night." "Then Samuel said unto Saul, Stay, and I
will tell thee what the Lord hath said to me this night. And he
said unto him, Say on. And Samuel said, When thou wast little
in thine own sight, wast thou not made the head of the tribes of
Israel, and the Lord anointed thee king over Israel ?" "Because
thou hast rejected the word of the Lord, He hath also rejected
thee from being king. And Saul said unto Samuel, I have sinned :
for I have transgressed the commandment of the Lord, and thy
words." 1 Sam. 15 :11, 16, 17, 23, 24. Even this acknowledgment
of his wrong was not, however, a repentant confession, but was
rather a plea for leniency. (See verses 25, 30.)
But this did not end Saul's wrong course. He continued in
transgression of divine counsel until he was entirely separated
from God. At last, in desperation, he ended his life by falling
upon his own sword. 1 Sam. 31 :4. "So Saul died for his trans-
gression which he committed against the Lord, even against the
word of the Lord, which he kept not." 1 Chron. 10:13. This
astounding apostasy proceeded to its tragic climax in spite of
the fact that he had by his side his experienced and able prede-
cessor to counsel, encourage, and support him in all that the
Lord required of him as king.
In Saul, God had given to Israel a king after their own heart,
as Samuel said when the kingdom was confirmed to Saul at
Gilgal, "Behold the king whom ye have chosen, and whom ye
have desired ! " 1 Sam. 12 :13. Comely in person, of noble stature
and princely bearing, his appearance accorded with their con-
ceptions of royal dignity; and his personal valor and his ability
in the conduct of armies were the qualities which they regarded
78 THE ABIDING GIFT OF PROPHECY

as those best calculated to secure respect and honor from other

nations.
They felt little solicitude that their king should possess those
higher qualities which alone could fit him to rule with justice
and equity. They did not ask for one who had true nobility of
character, who possessed the love and fear of God. They had
not sought counsel from God as to the qualities a ruler should
possess in order to preserve their distinctive, holy character as
His chosen people. They were not seeking God's way, but their
own way. Therefore God gave them such a king as they desired,
—one whose character was a reflection of their own. Their hearts
were not in submission to God, and their king also was unsub-
dued by divine grace. Under the rule of this king, God permitted
them to obtain the experience necessary in order that they might
see their error, and return allegiance to God. _

Samuel Anoints David King

"The Lord said unto Samuel, How long wilt thou mourn for Saul,
seeing I have rejected him from reigning over Israel? fill thine horn
with oil, and go, I will send thee to Jesse the Bethlehemite: for I have
provided Me a king among his sons." 1 Sam. 16:1.

Samuel came to Jesse, and requested to see his sons. When

David was brought before Samuel, the Lord said, "Arise, anoint
him : for this is he." "Then Samuel took the horn of oil, and
anointed him in the midst of his brethren : and the Spirit of the
Lord came upon David from that day forward." 1 Sam. 16 :12,13.
Thus David entered upon his career as had Saul, with the
prophetic call and anointing. But how different was his later
career from that of Saul ! Of his death it is written : "He died
in a good old age, full of days, riches, and honor." 1 Chron.
29 :28. As for his life and reign, the record states : "David did
that which was right in the eyes of the Lord, and turned not aside
from anything that He commanded him all the days of his life,
save only in the matter of Uriah the Hittite." 1 Kings 15 : 5.
Like Saul he was favored with inspired counselors. During
his early life, before being notified by Samuel that God had
PROPHETIC GUIDANCE TO KINGS 79

chosen him to be the king over His people, he had the godly ex-
ample, instruction, and influence of the great prophet Samuel.
From the time of his anointing for the kingship he had the
privilege of association and intercourse with this same Samuel.
"So David fled, and escaped, and came to Samuel to Ramah, and
told him all that Saul had done to him. And he and Samuel went
and dwelt in Naioth." 1 Sam. 19 :18. In the home of the prophet
he found comfort and encouragement when he was a fugitive
from the malevolent wrath of King Saul. Until Samuel's death
David honored and respected him as God's messenger.
Nathan the Prophet Counsels David
Samuel died before David began to reign. But David was
not left without divinely inspired advisers in the administration
of his government. After setting in order the affairs of the king-
dom, David came to Nathan the prophet with a proposal to build
a house, or temple, for the Lord—a place for the services of the
sanctuary. As the king spoke of his generous plan, it seemed
good, and the prophet encouraged him to do all that was in his
heart. But that night a message came to Nathan from the Lord,
directing the prophet to tell David that he was not to build the
house, though he might make preparation for the building, which
would be erected by his son Solomon. David accepted the
message, and carried out the instruction. (See 2 Samuel 7.)
To this same prophet was committed a more painful duty that
often constitutes an important part of the prophetic office. Fol-
lowing a divine revelation of David's double crime of adultery
and murder, Nathan was sent with a message of stern, but tender,
rebuke to the royal sinner. He brought into broad daylight that
which David thought to keep secret, and he told of the divine
penalty that was to follow. Bitter and sincere was David's re-
pentance of his grievous sin. Though the heavy punishment
followed, yet he bowed his head and bent his back to the strokes,
without resentment either against the Lord or against His
prophet. (See 2 Samuel 12.)
"The part," says one, "which Nathan took against David
shows how effective was the check exerted by. the prophets;

6
80 THE ABIDING GIFT OF PROPHECY

indeed, most of the prophetic history is history of the noblest

opposition ever made against vices alike of royalty, priesthood,
and people."
With the view of increasing his army and extending his con-
quests, David directed his officers to go through the tribes and
number the people. The motives back of the king's ambitious
project were wrong, and another prophet—Gad—was com-
missioned to bear the Lord's rebuke, and to announce the pen-
alty. Replying to the prophet's message, "David said unto
Gad, I am in a great strait : let us fall now into the hand of the
Lord; for His mercies are great." 2 Sam. 24 : 14.
At the close of his long reign, we see the faithful prophet
Nathan standing by him in his feebleness, and guiding him in
arranging for Solomon to succeed him as king. (See 1 Kings
1 :22-42.)
These incidents reveal the practical working of the prophetic
gift during the reign of David, and the powerful, guiding, saving
influence of that gift with Israel's second king. From the time
of his anointing to the close of his life he was favored with the
presence and distinction of inspired prophets—a wonderful
leadership which he greatly appreciated and gladly followed.

Nathan Anoints Solomon King

The prophet Nathan acted a leading part in the events con-
nected with the succession of Solomon to the throne of his father
David. For a long period it had been David's purpose that
Solomon should succeed him. But when he had grown "old and
stricken in years" and was about to die, his fourth son, Adonijah,
through conspiracy, had himself proclaimed king.
Knowing that this was contrary to the divine purpose, Nathan
came to David and said, "My lord, 0 king, hast thou said, Ado-
nijah shall reign after me, and he shall sit upon my throne?
For he is gone down this day, . . . and hath called all the king's
sons, and the captains of the host, and Abiathar the priest; and,
behold, they eat and drink before him, and say, God save King
Adonijah." 1 Kings 1 :24, 25.
PROPHETIC GUIDANCE TO KINGS 81

Upon hearing this, David instructed Nathan the prophet and

Zadok the priest to anoint Solomon to be "king over Israel : and
blow ye with the trumpet, and say, God save King Solomon."
1 Kings 1 :34.
Solomon had been under the influence of the prophet Nathan
from childhood until he became king. During his reign he was
not left without the aid of prophetic guidance, although the his-
tory of his reign does not reveal the measure of activity by the
prophets that was present during the reigns of Saul and David.
The prophets Ahijah and Iddo were raised up to give messages
of instruction from the Lord. 2 Chron. 9 :29. Yet how closely
these messengers may have been associated with Solomon is not
revealed. There is no intimation that he recognized them nr
sought counsel from them during the days of the great prosperity
and outward splendor that came to him.
But during the latter part of his reign, messages were sent to
him through the prophetic gift to make known Jehovah's pur-
pose to allow serious developments to take place in the kingdom.
His departure from the ways of the Lord had brought great harm
to the nation, and lasting reproach upon the cause of God.
"Wherefore the Lord said unto Solomon, Forasmuch as this is
done of thee, and thou hast not kept My covenant and My
statutes, which I have commanded thee, I will surely rend the
kingdom from thee, and will give it to thy servant." 1 Kings
11 :11. But the Lord added : "Notwithstanding in thy days I
will not do it for David thy father's sake: but I will rend it out
of the hand of thy son. Howbeit I will not rend away all the
kingdom; but will give one tribe to thy son for David My
servant's sake, and for Jerusalem's sake which I have chosen."
Verses 12, 13. The execution of this sentence was followed by
turmoil, apostasies, revolutions, and general ruin.
 CHAPTER VIII

Ministry of Prophets to Israel

_E FORE the death of King Solomon, the prophet Ahijah was
B given a message to convey to Jeroboam, one of Solomon's
officers, "a mighty man of valor." The message was ominous :
"Thus saith the Lord, the God of Israel, Behold, I will rend the
kingdom out of the hand of Solomon, and will give ten tribes to
thee. . . . Howbeit I will not take the whole kingdom out of
his hand : . . . I will take the kingdom out of his son's hand,
and will give it unto thee, even ten tribes." 1 Kings 11 :31-35.
It appears that this message became known to Solomon, for
he sought "to kill Jeroboam. And Jeroboam arose, and fled into
Egypt, unto Shishak king of Egypt, and was in Egypt until the
death of Solomon." 1 Kings 11 :40. •
This experience must have seemed very strange to Jeroboam.
Assured by the prophet that he would be made king over ten
tribes of what was then Solomon's kingdom, he was immediately
compelled to flee from Solomon to Egypt, beyond that great
southern desert, to save his life. While these circumstances made
it seem impossible for him ever to rule over a large part of Solo-
mon's kingdom, in due time the prediction was fulfilled. God
had promised him a kingdom, and there could be no failure. It
is interesting here, as frequently, to trace the changes and move-
ments that culminate in the complete fulfillment of a promise
conveyed through the spirit of prophecy.
"And Solomon slept with his fathers, and was buried in the
city of David his father : and Rehoboam his son reigned in his
stead." 1 Kings 11:43.
When Jeroboam heard of the death of Solomon, he returned
to Palestine. "And Jeroboam and all the congregation of Israel
came, and spake unto Rehoboam, saying, Thy father made our
yoke grievous : now therefore make thou the grievous service of
thy father, and his heavy yoke which he put upon us, lighter,
and we will serve thee." 1 Kings 12 :3, 4.
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MINISTRY OF PROPHETS TO ISRAEL 83

Rehoboam asked for three days in which to seek counsel and

make a decision. The old men in council advised him to "speak
good words to them," assuring them of considerate and just
treatment. But the young men counseled Rehoboam to say to
the people, "My little finger shall be thicker than my father's
loins. . . . My father hath chastised you with whips, but I will
chastise you with scorpions." 1 Kings 12 : 10, 11.

Ahijah's Prophecy Fulfilled

When Rehoboam gave his reply to the people who returned
for his answer, they shouted, "To your tents, 0 Israel : now see
to thine own house, David." Then they called Jeroboam "unto
the congregation, and made him king over all Israel." "So Israel
rebelled against the house of David unto this day." Verses 16,
20, 19. Thus the prediction which the prophet Ahijah had made
to Jeroboam was fulfilled in every detail. "The cause was from
the Lord, that He might perform His saying, which the Lord
spake by Ahijah the Shilonite unto Jeroboam." Verse 15.
Thus the kingdom demanded and established by Israel in the
days of Samuel began to disintegrate. It was divided. The ten
tribes in the northern part of Palestine chose Jeroboam for their
king, and established what was known as the kingdom of Israel.
The twb remaining tribes, Judah and Benjamin, in the southern
part, took their stand with Rehoboam, and maintained the king-
dom of Saul, David, and Solomon under the name kingdom of
Judah.
The time of this period is somewhat uncertain. One of the
dates fixed by chronologers of high repute is 976 B. c. As this
appears to be supported by as reliable evidence as any other date,
it will be used in the reckoning that follows.
The kingdom of Israel continued from 976 to 722 B. c., a period
of over two hundred fifty years. Its history was stormy and
tragic beyond expression. Revolutionary uprisings overthrew
one dynasty after another until nine different dynasties and
nineteen different kings had ruled the kingdom. The last king
was Hoshea, who, in the ninth year of his reign, was taken to
84 THE ABIDING GIFT OF PROPHECY

Assyria and imprisoned. (See 2 Kings 17:3, 4.) Following this

the people were "carried away out of their own land to Assyria
unto this day." Verse 23.
Israel might have been spared the terrible experiences that
came to them. Times without number the Lord gave them
counsel and assurance such as the following : The covenant that
I have made with you ye shall not forget; neither shall ye fear
other gods. But the Lord your God ye shall fear; and He shall
deliver you out of the hand of all your enemies." 2 Kings 17:
38, 39.
Prophetic Counsel Rejected
This counsel and assurance of protection and triumph, the
Lord says, "I sent to you by My servants the prophets." Verse
13. This great service of the prophets was given to Jeroboam,
the first king of this new, independent kingdom. While in private
life a servant of King Solomon, he had received through the
prophet Ahijah a message from the Lord to the effect that he
was destined to be king over the ten northern tribes of Solomon's
kingdom. This message was fulfilled to the letter. Thus far all
was well, and Jeroboam began his reign with the brightest pros-
pects that could possibly be desired. In the message sent through
the prophet, the Lord said to Jeroboam :
"I will take thee, and thou shalt reign according to all that thy soul
desireth, and shalt be king over Israel. And it shall be, if thou wilt
hearken unto all that I command thee, and wilt walk in My ways, and
do that is right in My sight, to keep My statutes and My command-
ments; as David My servant did; that I will be with thee, and build thee
a sure house, as I built for David, and will give Israel unto thee." 1
Kings 11:37, 38.
What great honor was bestowed upon this man Jeroboam by
the Majesty of heaven ! What deep gratitude and genuine loy-
alty to the Giver such assurance called for from the king ! But
it was not thus appreciated. It is painful to read of the base
ingratitude and disloyalty set down in the records of this man's
life after being crowned king.
MINISTRY OF PROPHETS TO ISRAEL 85

Having established his capital at Shechem in central Pales-

tine, Jeroboam immediately proceeded to make provision for the
religious worship of his subjects. He made two calves of gold,
and set one up in Bethel and the other in Dan. To all the people
he said, "Behold thy gods, 0 Israel, which brought thee up out
of the land of Egypt." 1 Kings 12 : 28. He built a high place of
worship, made priests of the lowest of the people who were not
of the tribe of Levi, and called the people together apparently
for the dedication. Then he himself assumed the office of priest,
and offered sacrifices to the calves he had made of gold. (See
1 Kings 12:31-33.)
In the midst of these wicked proceedings, "there came a man
of God out of Judah by the word of the Lord unto Bethel : and
Jeroboam stood by the altar to burn incense." 1 Kings 13 :1.
The prophet rebuked Jeroboam for his wickedness, and foretold
sore punishment that would follow. At this the king stretched
forth his hand, and in anger commanded his officers to lay hold
of the prophet. Instantly his arm dried up, so that he could not
bring it back to his side. The altar was rent by his side. These
manifestations of God's displeasure brought the king to serious
thought. He then requested the prophet to pray for the restora-
tion of his arm. The prophet prayed, and the arm was restored.
(See 1 Kings 13 : 1-6.)
Ahijah Warns Jeroboam
This is an example of Jeroboam's cruel ingratitude and of the
Lord's compassion and earnest endeavor to save him. But the
effort failed, for the record says : "After this thing Jeroboam
returned not from his evil way." He continued to lead the people
into heathen worship. "And this thing became sin unto the house
of Jeroboam, even to cut it off, and to destroy it from off the
face of the earth." 1 Kings 13 :33, 34.
After a time, Abijah, Jeroboam's son, became seriously ill,
nigh unto death. Jeroboam knew that he was under the displeas-
ure of God, and undoubtedly feared that he was being visited
with divine judgment. In his distress he remembered the good
old prophet Ahijah, God's inspired messenger. The prophet
86 THE ABIDING GIFT OF PROPHECY

would know if this sickness was a judgment from the Lord, and
whether his son would die.
"Jeroboam said to his wife, Arise, I pray thee, and disguise thyself,
that thou be not known to be the wife of Jeroboam; and get thee to
Shiloh: behold, there is Ahijah the prophet, which told me that I should
be king over this people. . . . He shall tell thee what shall become
of the child. And Jeroboam's wife did so, and arose, and went to Shiloh,
and came to the house of Ahijah. But Ahijah could not see; for his
eyes were set by reason of his age." 1 Kings 14:2-4.

Jeroboam wanted help. He knew that God could restore his

son, even as he had restored his own withered arm. He knew
that Ahijah was in communication with God. He vainly hoped
that his wife might secure the prophet's mighty intercession for
his son's recovery. But he feared to let Ahijah know that it was
Jeroboam who was seeking this help. Hence the instruction to
his wife to "disguise" herself. -
A Prophecy of Doom
But the ruse did not succeed. While the queen was on her way
to the prophet, "the Lord said unto Ahijah, Behold, the wife of
Jeroboam cometh to ask a thing of thee for her son; for he is
sick : thus and thus shalt thou say unto her : for it shall be, when
she cometh in, that she shall feign herself to be another woman.
And it was so, when Ahijah heard the sound of her feet, as she
came in at the door, that he said, Come in, thou wife of Jero-
boam; why feignest thou thyself to be another? for I am sent to
thee with heavy tidings." Verses 5, 6.
Then it became .the painful duty of the disappointed old
prophet to deliver to the queen a terrible message to take to her
husband, King Jeroboam.
"Go, tell Jeroboam, Thus saith the Lord God of Israel, Forasmuch
as I exalted thee from among the people, and made thee prince over
My people Israel, and rent the kingdom away from the house of David,
and gave it thee: and yet thou hast not been as My servant David, who
kept My commandments, and who followed Me with all his heart, to
do that only which was right in Mine eyes; but hast done evil above all
MINISTRY OF PROPHETS TO ISRAEL 87

that were before thee: for thou hast gone and made thee other gods,
and molten images, to provoke Me to anger, and hast cast Me behind
thy back: therefore, behold, I will bring evil upon the house of Jeroboam,
. . . and will take away the remnant of the house of Jeroboam, as a man
taketh away dung, till it be all gone. . . . Arise thou therefore, get thee
to thine own house: and when thy feet enter into the city, the child shall
die." "And Jeroboam's wife arose, and departed, and came to Tirzah:
and when she came to the threshold of the door, the child died." 1 Kings
14:7-12, 17.
This, apparently, was the last communication between Ahijah
and Jeroboam. Swift judgment and disaster fell upon the house
of Jeroboam in fulfillment of the word of the Lord through the
prophet Ahijah. Shortly after receiving the message, Jeroboam
led the forces of his kingdom against the army of Judah, and
suffered a crushing defeat. His army was destroyed "with a
great slaughter : so there fell down slain of Israel five hundred
thousand chosen men. Thus the children of Israel were brought
under at that time. . . . Neither did Jeroboam recover strength
again in the days of Abijah; and the Lord struck him, and he
died." 2 Chron. 13 :17-20.
Jeroboam was succeeded by his son Nadab, who "did evil in
the sight of the Lord, and walked in the way of his father, and
in his sin wherewith he made Israel to sin." 1 Kings 15 :25, 26.
In the second year of Nadab's reign, Baasha, a conspirator, slew
him, and "smote all the house of Jeroboam; he left not to Jero-
boam any that breathed, until he had destroyed him." Verses
28, 29.
In less than two years after the death of Jeroboam his dynasty
was exterminated; and this was only twenty-four years from
the day he had been crowned king by the Lord's choosing, and
by the marvelous working of many divine providences.

Prophetic Messages Rejected

Such was the terrible beginning of the history of the kingdom
of Israel, composed of the ten northern tribes, and this continued
to be the history of this kingdom until it was utterly and forever
destroyed. Eighteen kings reigned over this kingdom after the
88 THE ABIDING GIFT OF PROPHECY

death of Jeroboam, and all wrought folly in Israel. Not one

walked in the way of the Lord. Of every one of the eighteen
except one, it is written : "He did that which was evil in the sight
of the Lord; he departed not from all the sins of Jeroboam the
son of Nebat, who made Israel sin.' 2 Kings 13 :11. Ltz_22Lry
one of whom this is not written was Shallum, who secured the
throne by a wicked conspiracy, and reigned only one month.
(See 2 Kings 15:10-15.)
Through the prophetic gift Jeroboam was informed of his
selection by the Lord to be king of Israel. Through this priceless
gift he was instructed, warned, and reproved to the close of his
life. No greater favor, no higher honor, could come to any man
than those which came to him from the Lord. His ingratitude,
his deliberate disregard of the Lord's wishes and designs for
Israel, and his premeditated plans to ruin the nation he had been
chosen to lead in triumph to a higher life, were a high-handed
affront to God and a terrible wrong to the nation. They never
recovered from the evil he had wrought; and this reveals how
perilous it is to reject the messages of the spirit of prophecy.
Prophets Continue to Warn
Of Baasha, who usurped the throne after assassinating King
Nadab, Jeroboam's son, and then exterminated the whole family
of Jeroboam, it is written : "He did evil in the sight of the Lord,
and walked in the way of Jeroboam, and in his sin wherewith
he made Israel to sin." 1 Kings 15 :34.
There was still need of the prophet, and of divine interference
with the madness of man; and both came: "By the hand of the
prophet Jehu the son of Hanani came the word of the Lord
against Baasha, and against his house, even for all the evil that
he did in the sight of the Lord, in provoking Him to anger with
the work of his hands, in being like the house of Jeroboam."
1 Kings 16 : 7.
Baasha reigned twenty-three years, and was succeeded by
his son Elah, whose reign was cut short by the conspiracy of
"Zimri, captain of half his chariots." Verse 9. In the second
year of Elah's reign "Zimri went in and smote him, and killed
 MINISTRY OF PROPHETS TO ISRAEL 89

him, . . . and reigned in his stead. . . . He slew all the house

of Baasha. . . . Thus did Zimri destroy all the house of Baasha,
according- to the word of the Lord, which He spake against
Baasha by Jehu the prophet, for all the sins of Baasha, and the
sins of Elah his son, by which they sinned, and by which they
made Israel to sin." 1 Kings 16:9-13.
Zimri was not allowed to enjoy the fruits of his conspiracy for
long—only seven days—when he was overthrown, and Omri
was made king. During Omri's reign of twelve years he trans-
ferred the capital of the kingdom from Tirzah to Samaria.
"But Omri wrought evil in the eyes of the Lord, and did worse
than all that were before him." Verse 25.
At his death he was succeeded by his son Ahab, who became
notorious for his wickedness in Israel. This was in the year 932
B. c., fifty-eight years from the beginning of the kingdom under
the reign of Jeroboam. The history is heartsickening. It was
altogether unnecessary, for the kings and the people had faithful,
inspired prophets with them from Jeroboam to Ahab. They were
Ahijah, Iddo, "a man of God," Shemaiah, Hanani, and Jehu. It
seems that Jehu either joined Ahijah or followed him immedi-
ately; for soon after Jeroboam's death Jehu was sent to Baasha
with a message of doom. From 2 Chronicles 19 :2 we find this
same prophet bearing a message of reproof to Jehoshaphat after
the death of Ahab.
Thus the record shows that the prophetic gift was doing faith-
ful, active, continued service for the welfare of rulers and people.
But the results were very disappointing. In rejecting God as
their king, Israel entered upon a road beset with perils they did
__not foresee. To the time of Ahab they suffered continual defeat,
notwithstanding the presence and services of inspired prophets
of God.
 CHAPTER IX

In the Crises Over Heathenism

LIJAH the Tishbite, who was of the inhabitants of Gilead,
“E said unto Ahab, As the Lord God of Israel liveth, before
whom I stand, there shall not be dew nor rain these years, but
according to my word." 1 Kings 17:1.
This was the first meeting between Ahab, the king of Israel,
and the prophet Elijah. The message delivered to Ahab, though
very brief, was a most serious one. A sore judgment was to fall
upon Israel —a dire famine that was to continue for years. The
reason for such a visitation is given as follows:
"Ahab the son of Omri did evil in the sight of the Lord above all
that were before him. And it came to pass, as if it had been a light thing
for him to walk in the sins of Jeroboam the son of Nebat, that he took
to wife Jezebel the daughter of Ethbaal. king of the Zidonians, and
went and served Baal, and worshiped him. And he reared up an altar
for Baal in the house of Baal, which he had built in Samaria. And Ahab
made a grove; and Ahab did more to provoke the Lord God of Israel
to anger than all the kings of Israel that were before him." 1. Kings
16:30-33.
This is a very heavy indictment. The course pursued by
Ahab was destined to bring greater evil upon Israel than had
been brought upon them by any of his predecessors.
The first great wrong mentioned was that of taking "to wife
Jezebel the daughter of Ethbaal king of the Zidonians." The
Zidonians were idolaters. Their chief deity was Baal, the sun-
god of many ancient heathen nations. Ashtoreth was a goddess
of the Zidonians. Baal and Ashtoreth were supposed to personify
certain sexual attributes of fertility, and the worship of these
idols in the temples was often accompanied by "licentious rites
of the most abominable character."
Jezebel's father, Ethbaal, king of the Zidonians, was a priest
of Baal, and Jezebel appears to have been fanatically devoted
to the worship of her father's sun-god, Baal. On the other hand,
she was violently opposed to the worship of Israel's God, Jehovah.
(90)
IN THE CRISIS OVER HEATHENISM 91

Ahab was a descendant of Abraham, the friend of God. He

was now king of Israel, God's chosen people. It was a great sin
for him to choose as his wife a heathen woman from among the
idolatrous Zidonians, and place her as queen over the people
of God.
Apostasy of Ahab
His next step was but the natural, logical result of his apos-
tasy—he built a temple in his capital for the heathen god, and
"reared up an altar for Baal in the house of Baal, which he had
built." This was followed by the appointment of priests to per-
form the services of the temple. He also appointed and main-
tained prophets of Baal in great numbers.
All this was done by the king and queen to lead the nation of
Israel.away from the true God, the Creator of heaven and earth,
to the worship of senseless idols of wood and stone. This was the
first time in the long history of God's people that rank heathen-
ism was established in their midst by the authority of the gov-
ernment.
Before Israel entered upon their inheritance, the Lord gave
the command : "Thou shalt not plant thee a grove of any trees
near unto the altar of the Lord thy God, which thou shalt make
thee. Neither shalt thou set thee up any image; which the Lord
thy God hateth." Deut. 16:2.1, 22.
In the time of the judges, Joash, the father of Gideon, had
erected an altar to Baal, and built a grove by it. When Gideon
was called to deliver the nation of Israel from the bondage of
the Midianites, he first obeyed the divine command to "throw
down the altar of Baal" which his father had built, and to "cut
down the grove" that was by it. Then he undertook the great
task of delivering his people from the cruel servitude of the
Midianites. (See Judges 6:25-32.)
But Ahab and Jezebel had determined to establish the idol-
atry of the Zidonians as the religion of Israel by putting the
sun-god Baal in the place of Jehovah, and they appeared to be
accomplishing their wicked purpose. With the king and queen
entirely committed to idolatry, with temples and altars on every
92 THE ABIDING GIFT OF PROPHECY

hand dedicated to the worship of Baal, with priests and prophets

by the hundred performing the services of the heathen ritual,
the whole nation was being rapidly led into idolatry.
This was a supreme crisis in the history of Israel. The change
that was taking place was tragic. "All the bounties of heaven,—
the running brooks, the streams of living waters, the gentle dew,
the showers of rain which refreshed the earth and caused their
fields to bring forth abundantly,—these they [ the Baal wor-
shipers] ascribed to the favor of their gods."—"Testimonies for
the Church," Vol. III, p. 263.
This strange, corrupting, destroying movement carried on by
Ahab and Jezebel was viewed with great alarm and distress by
the loyal man of God, Elijah, who dwelt in the land of Gilead
east of the Jordan. He was overwhelmed with anguish as he saw
his people being led into idolatry. Elijah was a man of action.
Elijah Meets the Crisis
"He went before the Lord, and with his soul wrung with anguish,
pleaded for Him to save His people if it must be by judgments. He
pleaded with God to withhold from His ungrateful people dew and
rain, the treasures of heaven, that apostate Israel might look in vain
to their gods, their idols of gold, wood, and stone, the sun, moon, and
stars, to water and enrich the earth, and cause it to bring forth plenti-
fully."—Ibid.
This was no doubt the prayer of Elijah to which James refers :
"He prayed earnestly that it might not rain : and it rained not on
the earth by the space of three years and six months." James 5 :17.
Having given Elijah full assurance that his prayer had been
heard, and that it would surely be answered, the Lord sent him
as a prophet to deliver a message of woe and doom to Ahab. He
met the king, gave him the message, and was gone as suddenly
as he had appeared. He "had locked heaven with his word, and
had taken the key with him, and he could not be found."—
"Testimonies for the Church," Vol. III, p. 276. From that day
on for more than three long years there was no dew and no rain
in Ahab's kingdom, and as a result "there was a sore famine in
Samaria." 1 Kings 18 : 2.
IN THE CRISIS OVER HEATHENISM 93

In his dire extremity, Ahab called Obadiah, who was the

governor of his house, and said to him, "Go into the land, unto
all fountains of water, and unto all brooks : peradventure we
may find grass to save the horses and mules alive, that we lose
not all the beasts. So they divided the land between them to
pass through it : Ahab went one way by himself, and Obadiah
went another way by himself." Verses 5, 6.

A Test of Gods
This sore famine was to be a test of true and false gods.
"There is an opportunity for apostate Ahab and pagan Jezebel to
test the power of their gods, and to prove the word of Elijah false.
Jezebel's prophets are numbered by hundreds. Against them all stands
Elijah, alone. His word has locked heaven. If Baal can give dew and
rain, and cause vegetation to flourish, if he can cause the brooks and
streams to flow on as usual, independent of the treasures of heaven in
the showers of rain, then let the king of Israel worship him, and the
people say that he is God."—"Testimonies for the Church," Vol. III,
p. 274.
In their great perplexity the priests and prophets of Baal "offer
sacrifices to their gods, and call upon them night and day to refresh the
earth by dew and rain. But the incantations and deceptions formerly
practiced by them to deceive the people do not answer the purpose now.
The priests have done everything to appease the anger of their gods; with
a perseverance and zeal worthy of a better cause have they lingered
around theit pagan altars, while the flames of sacrifice burn on all the
high places, and the fearful cries and entreaties of the priests of Baal
are heard night after night through doomed Samaria. But the clouds do
not appear in the heavens to cut off the burning rays of the sun. The
word of Elijah stands firm, and nothing that Baal's priests can do will
change it."—Id., p. 275.

Jezebel seemed to grow more desperate and determined in her

fanatical zeal for Baal, and in her hatred of Israel's God. In her
frenzy she attempted to kill all the prophets of the Lord. But
Obadiah saved one hundred of the Lord's prophets by hiding
them in a cave, and secretly feeding them with bread and water.
(See 1 Kings 18:4, 13.)
94 THE ABIDING GIFT OF PROPHECY

The situation was desperate. The scorching rays of the sun

continued to pour down upon men, beasts, and land until it ap-
peared that the destruction would be complete. Then "it came
to pass after many days, that the word of the Lord came to Elijah
in the third year, saying, Go, show thyself unto Ahab; and I will
send rain upon the earth." "And it came to pass, when Ahab saw
Elijah, that Ahab said unto him, Art thou he that troubleth
Israel ? And he answered, I have not troubled Israel; but thou,
and thy father's house, in that ye have forsaken the command-
ments of the Lord, and thou hast followed Baalim." 1 Kings
18 :1, 17, 18.
Contest of Prophets on Carmel
With an authority irresistible the prophet directed the king
to gather all Israel together to Mount Carmel. The four hundred
fifty prophets of Baal, and the four hundred prophets of the
groves, who ate at Jezebel's table, must also be there. They must
meet Elijah in a great demonstration before the people. By a
very practical test, it must be shown which is the true God,—
Baal or Jehovah. All that Elijah commanded was faithfully per-
formed by Ahab. Elijah stood alone before the eight hundred
fifty prophets of Baal.
The famine with all its horrors was still on. The whole nation
was crying for rain. Now, said Elijah, let it be seen who can give
rain, Baal or Jehovah. So he directed Baal's prophets to place
their sacrifice on the altar, and call upon their god, in the pres-
ence of all the people, to demonstrate by sending fire, that he
had control over the elements.
The prophets obeyed, and "called on the name of Baal from
morning even until noon," and still on "until the time of the
offering of the evening sacrifice." But "there was neither voice,
nor any to answer, nor any that regarded." 1 Kings 18 :26-29.
Their frantic, exhaustive efforts witnessed by all the people were
a dismal failure.
Then "Elijah said unto all the people, Come near unto me.
And all the people came near unto him. And he repaired the altar
of the Lord" that had been "broken down" by the worshipers
IN THE CRISIS OVER HEATHENISM 95
of Baal. Verse 30. Now he subjected himself and his God, Je-
hovah, to a great test in the eyes of the people. Having placed
his sacrifice on "the altar of the Lord," he had twelve barrels of
water poured upon the sacrifice and the wood and the altar, until
the trench around the altar was filled with water.
The multitude, including the king and the prophets and
priests of Baal, is now to witness the results of Elijah's appeal
to his God.
"The people of Israel stand spellbound, pale, anxious, and almost
breathless with awe, while Elijah calls upon Jehovah, the Creator of the
heavens and the earth. The people have witnessed the fanatical, un-
reasonable frenzy of the prophets of Baal. In contrast they are now
privileged to witness the calm, awe-inspiring deportment of Elijah. He
reminds the people of their degeneracy, which has awakened the wrath
of God against them, and then calls upon them to humble their hearts,
and turn to the God of their fathers, that His curse may be removed
from them. Ahab and his idolatrous priests are looking on with amaze-
ment mingled with terror. They await the result with anxious, solemn
silence."—"Testimonies for the Church," Vol. III, p. 284.
The God of Elijah Vindicated
In a prayer remarkable for simplicity, brevity, and appeal,
Elijah said:
"Lord God of Abraham, Isaac, and of Israel, let it be known this day
that Thou art God in. Israel, and that I am Thy servant, and that I have
done all these things at Thy word. Hear me, 0 Lord, hear me, that this
people may know that Thou art the Lord God, and that Thou hast turned
their heart back again.
"Then the fire of the Lord fell, and consumed the burnt sacrifice,
and the wood, and the stones, and the dust, and licked up the water
that was in the trench. And when all the people saw it, they fell on their
faces: and they said, The Lord, He is the God; the Lord, He is the
God." 1 Kings 18:36-39.

The tremendous contrast between the true God of Israel and

the false god of the pagans had been clearly revealed. On the
one hand stood the lone prophet of Jehovah, and on the other
the eight hundred fifty prophets of Baal; and the great test had

7
96 THE ABIDING GIFT OF PROPHECY

been made in the presence of the king and all Israel. The proph-
ets of Baal had utterly failed. Their god gave them no answer.
No fire came; the sacrifice remained untouched. But Elijah's
prayer, offered in calm, quiet assurance, was answered. His God
gave plain, open evidence that He was the living God, that He
could hear, and that He was able and anxious to do great things
for those who would choose Him.
Now that the heathen religion brought into Israel by Jezebel
and Ahab was openly discredited, the prophets of Baal—those
men of Israel who had wickedly sold themselves to do this great
evil against God's people—were slain. Then, having executed
this terrible penalty, Elijah said to Ahab, "Get thee up, eat and
drink; for there is a sound of abundance of rain." 1 Kings 18 :41.
Then Elijah gave the people further overwhelming evidence
that Israel's God was the true and living God. He "went up to
the top of Carmel; and he cast himself down upon the earth, and
put his face between his knees," and prayed for rain. In answer
to his thrice-repeated prayer there arose "a little cloud out of
the sea, like a man's hand." At this sight, Elijah said to his serv-
ant, "Go up, say unto Ahab, Prepare thy chariot, and get thee
down, that the rain stop thee not."
The Prophet's Prayer Answered
"In the meanwhile, . . . the heaven was black with clouds
and wind, and there was a great rain. And Ahab rode, and went
to Jezreel. And the hand of the Lord was on Elijah; and he
girded up his loins, and ran before Ahab to the entrance of
Jezreel." 1 Kings 18:42-46.
To those who believe the Bible to be the recorded word of
God, this is a thrilling, faith-inspiring account of a great crisis.
That great man of God, Elijah, gave the people abundant and
impressive proof that their king and queen were leading them
away from the true God into the rankest heathenism. This
mighty, convincing manifestation of the power of God should
have turned the king and queen and all Israel from the worship
of Baal back to the sincere worship of the living God. This was
why the Lord wrought so mightily through His prophet.
IN THE CRISIS OVER HEATHENISM 97

But the king and queen cast aside all this evidence of the sov-
ereignty of God. They turned a deaf ear to its appeal to turn
from the Phoenicians' Baal to Israel's God. "Ahab told Jezebel
all that Elijah had done, and withal how he had slain all the
prophets with the sword. Then Jezebel sent a messenger unto
Elijah, saying, So let the gods do to me, and more also, if I make
not thy life as the life of one of them by tomorrow about this
time." 1 Kings 19:1, 2.
Elijah Given New Commissions
Such a murderous threat seemed too heavy for Elijah's ex-
hausted body and mind, and "he arose, and went for his life, and
came to Beersheba." Leaving his servant there, he pressed far-
ther on, "a day's journey into the wilderness." But he did not
remain here. He traveled on yet forty days farther, until he came
to "Horeb the mount of God. And he came thither unto a cave,
and lodged there." (See verses 3-9.)
Elijah might be now a long way from the wrathful queen, but
not from the Lord, who came close to him, and said, "What doest
thou here, Elijah ?" Verse 9. How long Elijah remained at Horeb
is not known; but while there, he was given another sad, heavy
task. The Lord said unto him :
"Go, return on thy way to the wilderness of Damascus: and when
thou comest, anoint Hazael to be king over Syria: and Jehu the son of
Nimshi shalt thou anoint to be king over Israel: and Elisha the son of
Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.
And it shall come to pass, that him that escapeth the sword of Hazael
shall Jehu slay: and him that escapeth from the sword of Jehu shall
Elisha slay. Yet I have left Me seven thousand in Israel, all the knees
which have not bowed unto Baal, and every mouth which hath not
kissed him.
"So he departed thence, and found Elisha the son of Shaphat, who
was plowing with twelve yoke of oxen before him, and he with the
twelfth: and Elijah passed by him, and cast his mantle upon him. . . .
Then he [Elisha] arose, and went after Elijah and ministered unto
him." 1 Kings 19:15-21.
During Elijah's stay at Horeb, and elsewhere, the Lord sent
other prophets with messages to Ahab.
98 THE ABIDING GIFT OF PROPHECY

"Ben-hadad the king of Syria gathered all his host together: and
there were thirty and two kings with him, and horses, and chariots:
and he went up and besieged Samaria,. and warred against it." 1
Kings 20:1.
Samaria was a part of Ahab's kingdom. This invasion by a
great monarch, accompanied by thirty-two other kings and a
great army, so terrified Ahab that he hastily said to Ben-hadad's
messengers, "My lord, 0 king, according to thy saying, I am
thine, and all that I have." Verse 4. Ahab's surrender was com-
plete. But though Israel was unworthy of His protection, the
Lord was not ready to see His people, as they still were, go into
Syrian captivity.
"And, behold, there came a prophet unto Ahab king of Israel, saying,
Thus saith the Lord, Hast thou seen all this great multitude? behold, I
will deliver it into thine hand this day; and.thou shalt know .that I am
the Lord. And Ahab said, . . . Who shall order the battle? And He
answered, Thou." Verses 13, 14.

This was surely the manifestation of great compassion toward

a rebellious king and an ungrateful people. The Lord wrought
for them mightily. "And the king of Israel went out, . . . and
slew the Syrians with a great slaughter." Verse 21.

Another Prophetic Message to Ahab

Immediately after this victory was gained, "the prophet came
to the king of Israel, and said unto him, Go, strengthen thyself,
and mark, and see what thou doest : for at the return of the year
the king of Syria will come up against thee." Verse 22. The
Syrian host came again, and were again utterly defeated. So
great was their loss that Ben-hadad, the king, fled to the city
of Aphek, and hid in an inner chamber. Later he sent some of
his servants to the king of Israel, who said to him, "Thy servant
Ben-hadad saith, I pray thee, let me live." Verse 32.
This was just what Ahab should not have permitted. But
utterly regardless of God's purpose, Ahab said, "Is he yet alive?
he is my brother. . . . Then he said, Go ye, bring him. Then
IN THE CRISIS OVER HEATHENISM 99

Ben-hadad came forth to him; and he caused him to come up

into the chariot." Verses 32, 33.
This disregard by Ahab of the Lord's instruction brought to
a tragic end what had, up to this moment, been a time of truly
wonderful experiences in Israel. No sooner had Ahab and Ben-
hadad terminated their friendly conversation, gratifying to
Ahab, than "a certain man of the sons of the prophets" inter-
cepted Ahab with a weighty message :
"Thus saith the Lord, Because thou hast let go out of thy hand a
man whom I appointed to utter destruction, therefore thy life shall go
for his life, and thy people for his people. And the king of Israel went
to his house heavy and displeased, and came to Samaria." Verses
35, 42, 43.
This defiance of the prophetic instruction, and of the victori-
ous deliverances the Lord had given, cost Ahab dearly, for he
was subsequently slain in battle by the same Ben-hadad whom
he had "let go."
Elijah's Last Message to Ahab
Now there is written another dark chapter in the lives of Ahab
and Jezebel.
"Naboth the Jezreelite had a vineyard, which was in Jezreel, hard
by the palace of Ahab king of Samaria. And Ahab spake unto Naboth,
saying, Give me thy vineyard, that I may have it for a garden of herbs,
because it is near unto my house. . . . And Naboth said to Ahab,
The Lord forbid it me, that I should give the inheritance of my fathers
unto thee."
Naboth's refusal to part with the inheritance that had come
down to him was in obedience to the instruction the Lord had
given Israel through Moses : "So shall not the inheritance of the
children of Israel remove from tribe to tribe: for every one of
the children of Israel shall keep himself to the inheritance of the
tribe of his fathers." Numbers 36 : 7.
But Ahab, having no regard for God's plans, was angered by
Naboth's refusal. He went into his house so "heavy and dis-
pleased" that "he laid him down upon his bed, and turned away
100 THE ABIDING GIFT OF PROPHECY

his face, and would eat no bread." Verse 4. When Jezebel learned
of Naboth's refusal, she assured Ahab that he should soon have
the vineyard. By foul conspiracy, the queen of the nation had
this good man stoned to death. And "Ahab rose up to go down
to the vineyard of Naboth the Jezreelite, to take possession of
it." (See 1 Kings 21 :1-16.)
Then "the word of the Lord came to Elijah the Tishbite, say-
ing, Arise, go down to meet Ahab king of Israel, which is in
Samaria : behold, he is in the vineyard of Naboth, whither he is
gone down to possess it. . . . And Ahab said to Elijah, Hast
thou found me, 0 mine enemy? And he answered, I have found
thee : because thou hast sold thyself to work evil in the sight of
the Lord." 1 Kings 21 :17-20. Elijah then delivered to Ahab a
message of doom—a message foretelling the utter destruction
of the house of Ahab :
"Behold; I will'bring evil upon thee; and will take away thy posterity,
. . . and will make thine house like the house of Jeroboam the son
of Nebat, and like the house of Baasha the son of Ahijah, for the prov-
ocation wherewith thou hast provoked Me to anger, and made Israel to
sin. And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel
by the wall of Jezreel. Him that dieth of Ahab in the city the dogs shall
eat; and him that dieth in the field shall the fowls of the air eat.
"But there was none like unto Ahab, which did sell himself to work
wickedness in the sight of the Lord, whom Jezebel his wife stirred up.
And he did very abominably in following idols, according to all things
as did the Amorites, whom the Lord cast out before the children of
Israel." 1 Kings 21:21-26,
This appears to have been Elijah's last meeting with Ahab.
All that he had predicted in his last terrible message came upon
Ahab and Jezebel and their house.
Inquiring of the Lord
Following the delivery of Elijah's last message to Ahab, great
events followed one another, bringing tremendous changes in
Israel. There had been three years without war between Syria
and Israel. Ahab broke this peace, and brought on another war.
He determined to take from Syria certain cities which Ben-hadad
IN THE CRISIS OVER HEATHENISM 101

had formerly taken from Israel. Feeling his need of help in this
undertaking, Ahab persuaded Jehoshaphat, king of Judah, to
join him. But before entering upon the campaign, Jehoshaphat
suggested to Ahab that he inquire "at the word of the Lord" in
regard to the undertaking. In response to this, the king of Israel
gathered four hundred of his prophets together, and said : "Shall
I go up against Ramothgilead to battle, or shall I forbear? And
they said, Go up; for the Lord shall deliver it into the hand of
the king." 1 Kings 22 : 6.
Jehoshaphat was not satisfied with this, for he said:
"Is there not here a prophet of the Lord besides, that we might
inquire of him? And the king of Israel said unto Jehoshaphat, There is
yet one man, Micaiah the son of Imlah, by whom we may inquire of
the Lord: but I hate him; for he doth not prophesy good concerning
me, but evil. And Jehoshaphat said, Let not the king say so." Verses 7, 8.

Micaiah Prophesies
They hastened an officer to bring Micaiah. On their way to
the kings, this officer told Micaiah what counsel Ahab's prophets
had given, and suggested that it would be well for Micaiah to
agree with them. But Micaiah, true man that he was, replied :
"As the Lord liveth, what the Lord saith unto me, that will I
speak." Verse 14. The counsel he gave the king was the opposite
of that which the other prophets had given. "And the king of
Israel said unto Jehoshaphat, Did I not tell thee that he would
prophesy no good concerning me, but evil ?" Verse 18.
So angered was Ahab that he gave these orders :
"Take Micaiah, and carry him back unto Amon the governor of the
city, and to Joash the king's son; and say, Thus saith the king, Put this
fellow in the prison, and feed him with bread of affliction and with water
of affliction, until I come in peace." Verses 26, 27. To this Micaiah
calmly replied: "If thou return at all in peace, the Lord bath not spoken
by me. And he said, Hearken, 0 people, every one of you." Verse 28.

This is the last we hear of Micaiah. It is to be supposed that

the king's orders were carried out; and it is not difficult to believe
that this good and true man, this man honored by the Sovereign
102 THE ABIDING GIFT OF PROPHECY

of the universe as His spokesman, went to his death for his

loyalty to God.
But that is not the last we hear of Ahab. In open defiance of
the warning from God through Micaiah, the king of Israel and
Jehoshaphat, the king of Judah, went up to Ramothgilead.
Ben-hadad, king of Syria, "commanded his thirty and two cap-
tains that had rule over his chariots, saying, Fight neither with
small nor great, save only with the king of Israel." Verse 31.
The battle was on. Ahab and Ben-hadad were face to face in
another mighty struggle for supremacy. Ahab had twice before
been victorious because he had acted in harmony with divine
instruction given through the prophets of God.
Voice of the Prophet Unheeded
But in the present struggle he was going directly contrary to
the voice of the prophet. The issue of the battle would be a test
of the genuineness of the prophet. Action was swift. Early in
the engagement, "a certain man drew a bow at a venture, and
smote the king of Israel between the joints of the harness
[armor] : wherefore he said unto the driver of his chariot, Turn
thine hand, and carry me out of the host; for I am wounded."
"And the battle increased that day: and the king was stayed up in
his chariot against the Syrians, and died at even: and the blood ran
out of the wound into the midst of the chariot. . . . So the king died,
and was brought to Samaria; and they buried the king in Samaria."
1 Kings 22:34-37.
"So Ahab slept with his fathers; and Ahaziah his son reigned in his
stead." "And he did evil in the sight of the Lord, and walked in the way
of his father, and in the way of his mother, and in the way of Jeroboam
the son of Nebat, who made Israel to sin: for he served Baal, and wor-
shiped him, and provoked to anger the Lord God of Israel, according to
all that his father had done." Verses 40, 52, 53.
Ahaziah reigned only two years. By a fall "through a lattice
in his upper chamber," he was seriously injured,—"was sick."
"He sent messengers, and said unto them, Go, inquire of Baal-
zebub the god of Ekron whether I shall recover of this disease."
2 Kings 1:2. For this Elijah was sent with a severe rebuke :
IN THE CRISIS OVER HEATHENISM 103

"He said unto him, Thus saith the Lord, Forasmuch as thou hast
sent messengers to inquire of Baalzebub the god of Ekron, is it not
because there is no God in Israel to inquire of His word? therefore thou
shalt not come down off that bed on which thou art gone up, but shalt
surely die. So he died according to the word of the Lord which Elijah
had spoken." 2 Kings 1:16, 17.
This was about the year 932 B. c., and closed the stupendous
work of the great prophet Elijah. Following the statement re-
garding the death of Ahaziah and the beginning of the reign of
his son, Jehoram, the record continues : "It came to pass, when
the Lord would take up Elijah into heaven by a whirlwind, that
Elijah went with Elisha from Gilgal." 2 Kings .2 :1. Elisha,
whom the Lord had previously selected to take Elijah's place,
accompanied Elijah from Gilgal to Bethel and Jericho. From
this it appears that Elijah's last work before his translation to
heaven was to visit the three schools of the prophets; for they
were located at the three places mentioned.
What wonderful occasions these must have been to the
teachers and students in these schools ! It was known that this
great prophet was about to be taken alive to heaven. When the
prophets came to the school at Jericho, "the sons of the prophets
that were at Jericho came to Elisha, and said unto him, Knowest
thou that the Lord will take away thy master from thy head
today? And he answered, Yea, I know it; hold ye your peace."
Verse 5.
Elisha Succeeds Elijah
From this school Elijah and Elisha went to the Jordan. Elijah
parted the waters with his mantle, and the prophets passed over.
"And fifty men of the sons of the prophets went, and stood to
view afar off." Verse 7. The parting hour had now come. Elijah,
who for long years had battled with the forces of evil in the
nation, knew better than did Elisha what he was facing. As the
unfinished task was now to pass from him to Elisha, the burden
must have pressed upon him with all but crushing weight.
"With yearning heart Elijah said to Elisha, 'Ask what I shall do for
thee, before I be taken away from thee.' And the young man looked up
104 THE ABIDING GIFT OF PROPHECY

at him and saw the scars of all the fights, saw the lines upon his face,
read the records of all his troubles in every furrow in his brow and every
line upon his cheek, knew that it all meant peril and danger and hardship
and suffering, and his heart swelled within his bosom as he turned to him
and said, 'I pray thee, let a double portion of thy spirit be upon me.' . . .
"It was a wise and noble request. It showed how true already was
the spiritual insight of the new prophet. . . . He thought of nothing
better, he wished for nothing higher, than to follow with increased zeal
in his steps. He longed only to pursue the labor which Elijah had begun
—pursue it with the same steadfastness and the same resolute devotion.
But if he inherited the sacred burden, he must also be heir of the bless-
ing."—"The Greater Men and Women of the Bible," James Hastings,
Vol. iii, pp. 416, 417. New York: Charles Scribner's Sons.
He therefore asked Elijah to leave with him far more for the
finishing of the task than had been given Elijah for its beginning
and its prosecution. To Elisha's request, Elijah replied: "Thou
hast asked•a hard thing : nevertheless, if thou see me whenl am
taken from thee, it shall be so unto thee." 2 Kings 2 :10. Then
the chariot appeared, and Elijah went up by a whirlwind into
heaven. As Elisha saw his great master, his beloved Elijah, dis-
appearing, he cried, "My father, my father, the chariot of Israel,
and the horsemen thereof. And he saw him no more." Verse 12.

A Great Prophet in a Great Crisis

Thus closed the earthly career of one of the greatest men that
ever lived. His was not a comparatively long life of service. It
was only about twenty-five years from the time he first appeared
to Ahab until he was translated. But those were heartbreaking
years to the prophet. They were strenuous, wearing years. He
had done his work, and the Lord took him to Himself.
If Elijah's messages and methods seem stern and harsh, and
at times cruel, it should be remembered that he was drawn into
one of the most serious and perilous crises in the history of the
people of God. The instigators of the movement to make Phoe-
nician heathenism the religion of Israel were clothed with the
authority and power of the government. They were determined
and persistent in their purpose. As the record shows, no message
IN THE CRISIS OVER HEATHENISM 105

from God, no judgment that fell upon them, caused them to halt
in their mad career. Only death brought their evil work to a
close. One writer has well said :
"God's revelations of Himself and His purposes to man have always
been through men, and by His laws the medium always colors the light
which it transmits. The splendor of the noonday sun cannot shine
clearly through rough, imperfect glass; and so the conceptions of Deity
and of the divine will, as delivered by the prophets, in every case show
the nature of the man receiving and delivering the inspired message."

The crisis brought upon Israel by Ahab and Jezebel called for
a man of great courage and resolution—a man who would not
fear to meet king and queen, and deliver to them stern and ter-
rible messages. Elijah was chosen and strengthened by the Lord
for that mission. He could not be placid, easygoing, and yielding.
The situation forbade such an attitude. As another has said :
"Elijah was not a reformer of peace; the very vision of peace was
hidden from his eyes, reserved for later prophets for whom he could
but prepare the way. It was his mission to destroy at whatever cost
the heathen worship which else would have destroyed Israel itself, with
consequences whose evil we cannot estimate. Amos and Hosea would
have had no standing ground had it not been for the work of Elijah and
the influences which at divine direction he put in operation."—"The In-
ternational Standard Bible Encyclopaedia," Vol. II, art., "Elijah," p. 932.
The Gift Needed at All Times
The experiences of this perilous crisis in the history of Israel
very clearly reveal the imperative need for the guidance of the
prophetic gift at all times, even to the end of time in this strange
old world. It was not sufficient for this gift to be manifested in
a truly helpful and beneficial way in olden times only, through
the prophets, Enoch, Moses, and Samuel. The generations in
which these men lived needed the working of the prophetic gift.
But that gift was needed as imperatively in the days of Elijah
and Ahab as at any former time in the history of the people of
God, and the gift was present, rendering a mighty service, in
harmony with the divine purpose as when first imparted.
 CHAPTER X

Prophetic Work of Elisha

T O ELIJAH the Lord had said, "Elisha the son of Shaphat
of Abel-meholah shalt thou anoint to be prophet in thy
room." 1 Kings 19 : 16.
Thus Elisha was called to the prophetic office while' Elijah
was still active in the great work God had committed to him.
Elisha immediately joined Elijah, and remained with him until
they were separated by Elijah's translation.
His intimate association with the great prophet Elijah, during
the closing years of that reformatory movement in the nation,
must have been of inestimable value to Elisha. It gave him the
most favorable opportunity to gain a clear understanding of the
grave crisis Ahab and Jezebel had brought upon God's chosen
people. It gave him a revelation of the subtle purpose and de-
termination of Satan to break Israel's connection with Jehovah,
and turn them into debased heathenism like all the other nations
of earth.
It likewise gave him a revelation of God's purpose to .defeat
the forces of evil. He witnessed the operation of a greater power
with Elijah to save than with Ahab to destroy. His experience
also gave him a clear vision of the superhuman task that had
been committed to Elijah, and a keen realization of his own utter
inability to carry the work forward after Elijah's departure.
Why should he not cry out, "My father, my father," when he
saw the chariot bearing the mighty Elijah heavenward, thus
parting "them both asunder," and leaving himself alone with
apostate Israel ?
This was a supreme hour for Elisha. The strong, fearless,
Spirit-filled Elijah had gone, leaving a great work for Elisha to
take up and carry forward. The task seemed too great to Elisha.
But it was there, and with it was Elijah's mantle lying at Elisha's
feet, where it had fallen from his departed leader. This was a
token of assurance to Elisha. But before laying his hand upon
it, "he took hold of his own clothes, and rent them in two pieces,"
(106)
PROPHETIC WORK OF ELISHA 107

thus expressing, it would seem, entire separation from the world

and utter renunciation of self.
He then gathered Elijah's mantle to himself, and went back
and stood by the bank of Jordan. Apparently bewildered and
fearful, he cried, "Where is the Lord God of Elijah ?" Has He
left this world and gone with Elijah? Or is He still here to direct
and empower me in the prosecution of His work? Will He part
the waters for me as He did for Elijah? "And when he also had
smitten the waters, they parted hither and thither : and Elisha
went over." Verse 14. Thus Elisha was given immediate and
signal evidence that the God of Elijah was still on earth, and
with him, and that the same divine power that had wrought so
mightily through Elijah had been imparted to him.
Received as Elijah's Successor
With this comforting and inspiring assurance, Elisha crossed
Jordan and directed his steps toward the school of the prophets
at Jericho. Before he reached the school, he was met by fifty
"sons of the prophets" who had previously come part way to
Jordan with the hope that they might witness the translation.
When these students saw that Elijah had been taken, and that
his mantle had been transferred to Elisha, and with it the power
of God that had parted the river of Jordan, they said, "The spirit
of Elijah doth rest on Elisha. And they came to meet him, and
bowed themselves to the ground before him." Verse 15. Thus
Elisha was promptly recognized as Elijah's successor.
Without delay Elisha entered upon the work of carrying for-
ward the reform in Israel that Elijah had begun. The great
wickedness of Ahab and Jezebel in leading Israel into idolatry
had been widely exposed and sternly rebuked by Elijah. The
judgments of heaven had fallen upon the land. The extermina-
tion of the house of Ahab had begun. The conscience of Israel
had been awakened and alarmed. The schools of the prophets
which Samuel established had been revived. The apostasy of
Ahab and Jezebel had been checked. A reformation had set in.
All this Elisha was to foster and carry forward, and he did so
with marked earnestness and success.
108 THE ABIDING GIFT OF PROPHECY

The marvelous change that had been wrought in the nation

by Elijah called for a different manner of life and for different
methods of service than those adopted by Elijah. The situation
which Elijah met when he entered upon his work had been be-
yond the power of man to change. The word of the king and the
queen was supreme.
The queen was of the Oriental type—despotic. She came
from a people who despised Israel, and who were bent on their
subjugation. What could not be done by force might be done by
turning Israel away from the living God to Baal, the sun-god of
the Phoenicians. The apostasy which Ahab and Jezebel had set
on foot had made rapid progress. The complete substitution of
Baal for Jehovah—of heathenism for the gospel of salvation—
seemed so certain to Ahab and Jezebel that they treated Elijah's
first warning with the utmost contempt. No voice, no argument,
could reach them. Evidence, even of a miraculous kind, availed
nothing. Their reaction to the mighty manifestations of Jehovah
that day on Mount Carmel was a threat to take the life of Elijah.
Some writers have criticized Elijah's methods, especially his
isolation and the sternness with which he delivered his messages.
But in what other way could he have dealt with those despotic
rulers who would have ended his career at the beginning of his
work if they could have laid hands on him ?
Prophetic Method Adapted to Conditions
The situation was very different, however, when Elisha came
from the scene of Elijah's translation. The violence of the rulers
had abated. The people had been aroused to a realization of their
peril. They felt the need of the presence and instruction of men
of God. Hence Elisha received a welcome in all parts of the
nation. He journeyed from place to place throughout the king-
dom, associating with the people, instructing them in the way
of the Lord, and ministering to them in their varied needs.
Elisha's active work as prophet began at the school of the
prophets in Jericho, where he went from his farewell with Elijah.
While he tarried at the school, the men of the city came to
Elisha and pointed out a distressing situation that existed. They
PROPHETIC WORK OF ELISHA 109

said, "The situation of this city is pleasant : . . . but the water

is nought, and the ground barren." Elisha's response was prompt.
He took a cruse of salt, went to the spring, and cast the salt into
the water. To those who accompanied him he said : "Thus saith
the Lord, I have healed these waters; there shall not be from
thence any more death or barren land. So the waters were healed
unto this day, according to the saying of Elisha which he spake."
2 Kings 2:19-22.
Travelers who have visited Palestine in modern times find a
spring at the place where it is believed this miracle was wrought.
They describe it as " 'a large and beautiful fountain of sweet and
pleasant water, and as 'scattering, even at the hottest season, the
richest and most grateful vegetation over what would otherwise
be a bare tract of sandy soil.' "—"The Pulpit Commentary," on
2 Kings, chap. 2, p. 23.
From Jericho Elisha went to Bethel and then to Samaria,
where he became known as a prophet—the successor of Elijah.
By this time Jehoram, the son of Ahab, was reigning over Israel.
He was in sore trouble because the king of Moab had rebelled
and invaded his kingdom. The situation was so serious that Je-
horam appealed for help to the king of Edom, and also to Jehosh-
aphat, king of Judah. They joined him, and in leading their
forces into the land of Moab, these kings found themselves in
a place where "there was no water for the host, and for the cattle
that followed them." The king of Israel said despairingly, "Alas !
that the Lord hath called these three kings together, to deliver
them into the hand of Moab!" 2 Kings 3 : 5-10.
But Jehoshaphat knew where to look for help. He said :
"Is there not here a prophet of the Lord, that we may inquire of the
Lord by him? And one of the king of Israel's servants answered and
said, Here is Elisha the son of Shaphat, which poured water on the hands
of Elijah. And Jehoshaphat said, The word of the Lord is with him. So
the king of Israel and Jehoshaphat and the king of Edom went down to
him." Verses 11, 12.
Elisha was not flattered by the presence of kings seeking in-
formation from him regarding their Tate. Without fear he "said
110 THE ABIDING GIFT OF PROPHECY

unto the king of Israel, What have I to do with thee? get thee
to the prophets of thy father [Ahab], and to the prophets of thy
mother [Jezebel]. . . . Were it not that I regard the presence
of Jehoshaphat the king of Judah, I would not look toward thee,
nor see thee." Verses 13, 14.
Then "the hand of the Lord came upon him. And he said,
Thus saith the Lord, Make this valley full of ditches. For thus
saith the Lord, Ye shall not see wind, neither shall ye see rain;
yet that valley shall be filled with water, that ye may drink, both
ye, and your cattle, and your beasts. And this is but a light thing
in the sight of the Lord : He will deliver the Moabites also into
your hand." Verses 15-18.
"And it came to pass in the morning, when the meat offering was
offered, that, behold, there came water by the way of Edom, and the
country was filled with water." Verse 20. Then came the battle and
"the Israelites rose up and smote the Moabites, so that they fled before
them: but they went forward smiting the Moabites, even in their coun-
try." Verse 24.
This was a most important experience; for it brought Elisha
prominently before the kingdoms of Israel, Judah, Edom, and
Moab, as the prophet of the Lord and the successor of Elijah.
The King Saved by the Prophet
Again, this same king of Israel ( Jehoram) was brought into
great peril, this time by the king of Syria, Ben-hadad, who in-
vaded his kingdom. Once more the prophet Elisha was led to
give the king of Israel counsel that saved him from his enemies.
The account is given in the sixth chapter of the second book
of Kings.
In directing his campaign, the king of Syria gave orders to
his officers to place ambushments where he had reason to believe
the army of Israel would be surprised and captured. But Elisha
warned the king of Israel regarding all the plans of Ben-hadad.
The repeated failure of Ben-hadad to find Jehoram's army led
him to suspect that he had a traitor among his own men, and he
said to his officers, "Will ye not show me which of us is for the
king of Israel ? And one of his servants said, None, my lord, 0
PROPHETIC WORK OF ELISHA 111

king : but Elisha, the prophet that is in Israel, telleth the king
of Israel the words that thou speakest in thy bedchamber."
2 Kings 6:11, 12.
Ben-hadad then determined to take the life of the prophet.
He ordered his men to find Elisha and bring him to the camp.
They departed with "horses, and chariots, and a great host." But
they failed, for when they surrounded Elisha, he "prayed unto
the Lord, and said, Smite this people, I pray Thee, with blind-
ness. And He smote them with blindness according to the word
of Elisha." 2 Kings 6:14-18.
In this helpless condition they were led by Elisha straight to
the camp of the king of Israel. How impotent is puny man when
warring against the purposes of God !
When this blind host had reached Israel's camp, Elisha said,
"Lord, open the eyes of these men, that they may see. And the
Lord opened their eyes, and they saw; and, behold, they were in
the midst of Samaria. And the king of Israel said unto Elisha,
when he saw them, My father, shall I smite them ?" Verses 20, 21.
This was a great opportunity to win a decisive victory by the
slaughter of this Syrian host. But Elisha said, "Thou shalt not
smite them. . . . Set bread and water before them, that they
may eat and drink, and go to their master. . . . And when they
had eaten and drunk, he sent them away, and they went to their
master. So the bands of Syria came no more into the land of
Israel." Verses 22, 23.
Thus repeatedly was clear and convincing evidence given to
both Israel and Syria that there was One greater than man, who
could protect His people against the evil plottings of their
enemies, and that Elisha was His prophet—His personal rep-
resentative. Thus, too, great benefits came to Israel through the
services of the prophet of God.
Besides serving as counselor of kings in behalf of nations,
Elisha gave sympathetic attention and helpful service to the
people. He journeyed from place to place, forming close asso-
ciation with men and women in all ranks of life.
At one place the widow of one of the sons of the prophets
appealed to him for help to protect her from a creditor who was

8
112 THE ABIDING GIFT OF PROPHECY

about to take her "two sons to be bondmen." His heart was

touched by her appeal, and he expressed his sympathy by caus-
ing the small quantity of oil she had in a receptacle to continue
flowing until all the containers in the house and all she could
borrow were filled. Then "the oil stayed," and Elisha said, "Go,
sell the oil, and pay thy debt, and live thou and thy children of
the rest." 2 Kings 4 : 1-7.
Ministrations of Love and Mercy
In his journeys Elisha often passed a house where there lived
"a great woman; and she constrained him to eat bread." As time
passed, this woman said to her husband, "Behold now, I perceive
that this is an holy man of God." Verses 8, 9. She persuaded her
husband to build a small room for Elisha to occupy when visit-
ing them. In response to this kindness, Elisha asked what favor
he could do for her. She answered, "I dwell among mine own
people," thus intimating that there was nothing she needed.
After she had withdrawn, Gehazi suggested that God might bless
her with a child. Elisha said, "Call her." And when he had called
her, Elisha said, "About this season, according to the time of life,
thou shalt embrace a son." Verses 13-16.
The prediction was fulfilled. A son was born; but while he
was still young, he died. In her grief, the mother hastened to
Carmel where Elisha was staying, and besought him to come and
restore the lad to life., "When Elisha was come into the house,
behold, the child was dead." In praying for the restoration of
life, Elisha put his mouth to the child's mouth, and his eyes to
his eyes, and his hands upon the child's hands, and breathed into
him. Then life came into the child, and he "opened his eyes." On
being told that the child was restored to life, the mother went in,
and fell at Elisha's feet, and "bowed herself to the ground, and
took up her son, and went out." 2 Kings 4 : 18-37.
This wonderful manifestation of the power of Israel's God
was a revelation of His love for His people, and of His great
desire to save them to the uttermost.
On one occasion, when visiting the school at Gilgal, poisonous
gourds had by mistake been cooked for the students. This wild
PROPHETIC WORK OF ELISHA 113

gourd is supposed to have been the colocynth, which grows in

abundance near the Dead Sea. It contains a "pulp intensely
bitter, and, in any but minute quantities, is extremely poison-
ous." When it was discovered that these poisonous gourds had
been cooked, the students cried out, "0 thou man of God, there
is death in the pot." Verse 40. Elisha immediately cast some
meal into the pot where the gourds were being cooked, and there
was no more harm in the food.
During the same visit a man brought twenty loaves of barley
and full ears of corn to the school. But this was not enough for
the hundred men. In Elisha's hands, however, the food was
multiplied, as in the case, centuries later, when Jesus fed a
multitude. Elisha said, "Give the people, that they may eat : for
thus saith the Lord, They shall eat, and shall leave thereof. So
he set it before them, and they did eat, and left thereof, accord-
ing to the word of the Lord." Verses 42-44.
The Healing of Naaman
The healing of Naaman, the Syrian leper, was one of the most
notable and impressive miracles wrought by Elisha. When
Naaman finally surrendered to the Lord's way, as declared by
Elisha, he was healed. "His flesh came again like unto the flesh
of a little child, and he was clean. And he returned to the man
of God, he and all his company, and came, and stood before him :
and he said, Behold, now I know that there is no God in all the
earth, but in Israel." 2 Kings 5 :14, 15. And he "returned to his
Syrian home, healed in body and converted in spirit."—"Proph-
ets and Kings," p. 252.
One devout writer says :
" 'The story of Naaman,' says Menken, 'is a worthy part of the history
of those revelations and manifestations of the living God which, in their
connection and continuation through many centuries, and in their tend-
ency towards one goal and object, were designed to plant upon earth
the knowledge and the worship of the true God! But it offers besides
to our consideration a rich store of reflections, in which neither heart
nor understanding can refuse a willing participation.'"—"The Pulpit
Commentary," on 2 Kings, p. 99.
114 THE ABIDING GIFT OF PROPHECY

Elisha succeeded Elijah as head of the schools of the prophets.

He visited them, instructed the leaders and students, joined them
in manual labor, and wrought miracles for them in their pressing
needs and serious difficulties.

Elijah's Charge Fulfilled by Elisha

In addition to all this very pleasant, helpful service, there was
given to Elisha a serious and painful duty. It appears that the
instruction given Elijah to anoint Hazael to be king over Syria,
and "Jehu the son of Jehoshaphat the son of Nimshi" to be king
over Israel, had been passed on to Elisha to be carried out.
The career of Hazael, as recorded in the Scriptures, begins in
2 Kings 8: 7. Hazael was sent to Elisha by Ben-hadad, king of
Syria, who was seriously ill, to inquire of the prophet whether
he would recover from his sickness. When Elisha met Hazael,
the prophet wept because of the evil he knew that Hazael would
do unto the children of Israel. (See 2 Kings 8 : 7-13.) By cruel
conspiracy, Hazael murdered his king, Ben-hadad, on his sick-
bed, and usurped the throne of Syria. He then entered upon a
relentless and destructive warfare against the kingdom of Israel.
"In those days the Lord began to cut Israel short : and Hazael
smote them in all the coasts of Israel." 2 Kings 10:32. Of this,
due warning had been given kings and people, and the way of
escape through repentance and reformation had been made plain.
But they rejected the messages sent to them.
The record of the punishment inflicted upon the house of
Ahab and the prophets of Baal by Jehu is given in 2 Kings 9 and
10. Jehu was anointed to be king by one of the sons of the
prophets, sent by Elisha. He then began the execution of the
sentence of Jehovah upon the house of Ahab. He slew the king
of Israel, and usurped the throne. He then hastened to Jezreel,
where the heathen consort of Ahab lived. At the command of
Jehu, Jezebel was thrown from an upper window, and shortly
afterward it was reported that the prediction by Elijah had been
literally fulfilled: "In the portion of Jezreel shall dogs eat the
flesh of Jezebel : and the carcass of Jezebel shall be as dung upon
PROPHETIC WORK OF ELISHA 115

the face of the field in the portion of Jezreel; so that they shall
not say, This is Jezebel." 2 Kings 9:30-37.
The account of the execution of Jezebel makes sad, hard read-
ing; but it reflects in some degree the great evil Ahab and Jezebel
had brought upon the nation of Israel. No warning from God,
no judgment He could inflict, could change their purpose to
turn Israel away from Jehovah to Baal.
Besides carrying into effect this terrible sentence against
Jezebel, "Jehu slew all that remained of the house of Ahab in
Jezreel, and all his great men, and his kinsfolks, and his priests,
until he left him none remaining." 2 Kings 10:11.
He also cut off all the ,priests and prophets of Baal. "And
they brought forth the images out of the house of Baal, and
burned them. And they brake down the image of Baal, and
brake down the house of Baal, and made it a draughthouse unto
this day. Thus Jehu destroyed Baal out of Israel." Verses 26-28.
Changed Attitude Toward the Prophet
Such was the terrible judgment that came upon the house of
Ahab and Jezebel for their defiant, determined purpose to
establish heathenism in the hearts of God's chosen people.
"It is not to be supposed that the relentless and savage Jehu was
altogether moved by a zeal for Jehovah in these revolting slaughters. He
was an ambitious and successful rebel; but like all notable forces, he may
be regarded as an instrument of Providence, whose ways are 'mysterious,'
because men are not large enough and wise enough to trace effects to
their causes under His immutable laws. Jehu was a necessary conse-
quence of Ahab and Jezebel."—"Beacon Lights of History," John Lord,
First Series, "Jewish Heroes and Prophets," p. 314. New York: Fords,
Howard, and Hulbert, 1888.
When Jehu had carried through the regrettable part he was
chosen to perform, the great task that had been committed to
Elijah was finally and fully accomplished. The work he began
when he first appeared before Ahab in the name of "the Lord
God of Israel," was finished during the ministry of Elisha.
"Now Elisha was fallen sick of his sickness whereof he died.
And Joash the king of Israel came down unto him, and wept over
116 THE ABIDING GIFT OF PROPHECY

his face, and said, 0 my father, my father, the chariot of Israel,

and the horsemen thereof." 2 Kings 13 : 14.
How great is the change that has taken place ! Ahab, king of
Israel, compassed land and sea to take the life and end the career
of the prophet Elijah, the immediate predecessor of Elisha. As
Joash looks into the face of the dying prophet and realizes what
a loss his death will be to the nation, he weeps over the prophet,
and calls him by that endearing name, "My father."
The king was in sore trouble. Ben-hadad, king of Syria, was
warring against Israel. His father had already invaded the land
and exacted heavy toll. King Joash needed, and sincerely de-
sired, counsel from the prophet. This, Elisha, though near death,
promptly and clearly gave him. "Thou shalt smite Syria but
thrice." The fulfillment of this prediction is stated as follows.
"Three times did Joash beat him [Ben-hadad] , and recovered
the cities of Israel.'2 2 Kings 13 : 19, 25. .
With the counsel given Joash, the ministry of that great man
closed. "And Elisha died, and they buried him." 2 Kings 13 :20.
"What a peaceful deathbed Elisha's was! He had long since
made his choice. He had lived not for time, but for eternity;
not under the fear of man, but under the fear of God; not for
the favor of kings or their rewards, but so as to win the approval
of his conscience and his Creator."—"The Pulpit Commentary,"
on 2 Kings, C. H. Irwin, p. 270.
Seventy-five Years of Prophetic Service
It was a long, eventful, and triumphant life that was granted
to Elisha. He lived to the ripe old age of ninety. Sixty-five years
of this time was entirely devoted to the cause of God. He was
associated with Elijah during the last years of Ahab's reign, and
also through the two years of the reign of Ahab's son, Ahaziah.
It was in the first years of the reign of Jehoram king of Israel
that Elijah was translated, and then Elisha entered upon his
work alone. His ministry continued through the reigns of Je-
horam, Jehu, Jehoahaz, and the first years of Joash. As nearly
as can be determined, Elisha was associated with Elijah six years
before his translation, and from that event filled the prophetic
PROPHETIC WORK OF ELISHA 117

office for a period of fifty-nine years. How impressive is the

difference in the record of the life, the service, and the influence
of this prophet and the record of the lives of the kings whom
he counseled for a lifetime !
"Elisha's single aim is to complete the reforms begun by Elijah—to
re-establish the ancient truth, and repel heathen superstition. He is a
statesman as well as a prophet. Among all the prophets, none intervene
in the highest national affairs more boldly than Elisha, and none so suc-
cessfully. For many years he eagerly watches every turn of events. When
the nation is ripe for revolution, he summons the destined man at an
opportune moment, puts an end to the Tyrian domination, and extirpates
the base Tyrian superstition. After the fall of the Omrite dynasty, he
is the trusted friend and sagacious adviser of the house of Jehu, and the
strength and inspiration of Israel in all its trials."—"Dictionary of the
Bible," James Hastings, art., "Elisha," p. 694. (1908.)

The following comparison of the services rendered to the

nation by these prophets of God should be helpful to those who
are called to take up the work of talented predecessors:
"Elisha was greater yet less, less yet greater, than Elijah. He is less.
We cannot dispense with the mighty past even when we have shot far
beyond it. Those who follow cannot be as those who went before. A
prophet like Elijah comes once and does not return. Elisha, both to his
countrymen and to us, is but the successor, the faint reflection, of his
predecessor. Less, yet greater; for the work of the great ones of this
earth is carried on by far inferior instruments, but on a far wider scale,
and it may be in a far higher spirit.
"The life of an Elijah is never spent in vain. Even his death has not
taken him from us. He struggles, single-handed, as it would seem, and
without effect; and in the very crisis of the nation's history is suddenly
and mysteriously removed. But his work continues; his mantle falls;
his teaching spreads; his enemies perish. The prophet preaches and
teaches, the martyr dies and passes away; but other men enter into his
labors. What was begun in fire and storm, in solitude and awful visions,
must be carried on through winning arts, and healing arts, and gentle
words of peaceful and social intercourse; not in the desert of Horeb, or
on the top of Carmel, but in the crowded thoroughfares of Samaria, in
the gardens of Damascus, by the rushing waters of Jordan."—"The
Popular and Critical Bible Encyclopcedia," Vol. 1, pp. 590, 591.
 CHAPTER XI

The Last Prophets of Israel

HROUGH the loyal and long-continued efforts of Elijah,
T Elisha, and other contemporary prophets, the Lord pre-
vented Ahab and Jezebel from establishing Syrian idolatry fully
and permanently in Israel. The stern messages delivered by
Elijah, the judgments of God that fell upon the house of Ahab,
and the inspiring messages and beneficent miracles of Elisha,
made a profound impression upon the nation. Great numbers
were awakened and saved from idolatry and eternal ruin.
Kings, princes, high officials, priests, and people gave the
prophets more respectful consideration than they had received
for two centuries. Elisha traveled throughout the kingdom with
the greatest freedom. Rulers conferred with him regarding their
serious problems. The people welcomed him wherever he jour-
neyed. Many gave heed to his instruction. The general esteem
in which he was held is revealed by King Joash when he heard
that "Elisha was fallen sick of his sickness whereof he died."
2 Kings 13 :14. The king hastened to the bedside of the dying
prophet, and when he came into his presence, he "wept over his
face, and said, 0 my father, my father, the chariot of Israel, and
the horsemen thereof." Verse 14.
This high regard manifested by King Joash for the dying
prophet, so vastly different from the former violent opposition
of Ahab and Jezebel to Elijah, shows that the way had been
prepared for a great reformation, and for the complete restora-
tion of Israel to their true Sovereign and loving Lord. Elijah's
sacrificial life had not been spent in vain. It had arrested the
apostasy, and turned the nation in the right direction.
But the response was not full. The stand for entire reforma-
tion was not firm, not absolute. King Joash, who had expressed
so clearly his sense of the great loss Elisha's death would be to
the nation, failed to make the reformation in his own life that
Elisha's messages called for. He could not, therefore, like good
King Hezekiah of Judah, lead the people into the glorious refor-
mation for which full preparation had been made.
(118)
THE LAST PROPHETS OF ISRAEL 119
King Joash survived the death of Elisha ten or twelve years.
During that time he gained the three victories Elisha said he
would win in his conflicts with Ben-hadad, king of Syria. (See
2 Kings 13 :19, 25.) Of his reign it was written: "He did that
which was evil in the sight of the Lord; he departed not from
all the sins of Jeroboam the son of Nebat, who made Israel to
sin : but he walked therein." 2 Kings 13 :11.

Three Prophets on Duty

Jeroboam II succeeded his father Joash as king, and Jonah,
Amos, and Hosea followed Elisha in the prophetic office. Thus
the Lord continued, through the prophetic gift, to provide divine
counsel and guidance for Israel, and to give them success in
repelling invaders of the land. Of Jeroboam II, we read :
"He restored the coast of Israel from the entering of Hamath unto
the sea of the plain, according to the word of the Lord God of Israel,
which He spake by the hand of His servant Jonah, ,the son of Amittai,
the prophet, which was of Gath-hepher. For the Lord saw the affliction
of Israel, that it was very bitter: . . . but He saved them by the hand
of Jeroboam the son of Joash." 2 Kings 14:25-27.
The road to the reformation called for by Elijah and Elisha
was still wide open. Those prophets were on duty. Jeroboam,
the king, acted promptly upon the prediction of the prophet
Jonah, that the coast of Israel which had been taken from the
nation would be restored. What a wonderful opportunity Jero-
boam had for leading the nation back to the Lord, who led the
first Jeroboam to establish the kingdom
But Jeroboam failed in plain sight and within short distance
of the goal. This failure proved to be far more than a mere fail-
ure; it developed into utter disregard of God's requirements.
Jeroboam arrayed himself against the Sovereign of the universe.
This was a most serious offense in the sight of God. Elisha had
been the counselor of Jeroboam's father and grandfather. He
had undoubtedly instructed Jeroboam in the way of the Lord
from his youth. But all this had little weight with the king and
his advisers. They made it plain that they wanted not the Lord's
120 THE ABIDING GIFT OF PROPHECY

way in the affairs of the kingdom. It was now two hundred years
after the establishment of the kingdom of Israel. During the
entire time the Lord had kept His prophets close to the rulers
and in the midst of the people. Jeroboam II was the thirteenth
king that had come to the throne, and every one had been coun-
'seled and warned by prophets of God. The ingratitude and
defiance of Jeroboam and the nation reached the limit of God's
forbearance and protection. The prophet Hosea, who was then
God's messenger to Israel, was bidden to write :
"The word of the Lord that came unto Hosea, the son of Beeri, in
the days of . . . Jeroboam the son of Joash. . . . The land that com-
mitted great whoredom, departing from the Lord. . . . For yet a little
while, and I will avenge the blood of Jezreel upon the house of Jehu, and
will cause to cease the kingdom of the house of Israel. . . . I will no
more have mercy upon the house of Israel; but I will utterly take them
away." Hosea 1:1,6. _ .

Hosea's startling message of doom was supported by a like

message from the prophet Amos "which he saw concerning Israel
. . . in the days of Jeroboam the son of Joash king of Israel."
Amos 1 :1. The warning of Amos was very serious :

"The high places of Isaac shall be desolate, and the sanctuaries of

Israel shall be laid waste; and I will rise against the house of Jeroboam
with the sword." Amos 7:9.

Israel Doomed by Defying the Prophets

These messages were not pleasing to the nation's leaders, and
their displeasure was expressed as follows :
"Then Amaziah the priest of Bethel sent to Jeroboam king of Israel,
saying, Amos bath conspired against thee 'in the midst of the house of
Israel: the land is not able to bear all his words. For thus Amos saith,
Jeroboam shall die by the sword, and Israel shall surely be led away
captive out of their own land.
"Also Amaziah said unto Amos, 0 thou seer, go, flee thee away into
the land of Judah, and there eat bread, and prophesy there: but prophesy
not again any more at Bethel: for it is the king's chapel, and it is the
king's court." Amos 7:10-13.
THE LAST PROPHETS OF ISRAEL 121

What a sad situation is here revealed ! Although in the mag-

nificent temple at Bethel, priests had been chosen who were not
Levites, although a sacred calf was the visible symbol of adora-
tion, yet the worship of Jehovah still remained as the nominal
state religion. Therefore in his office as a priest, Amaziah was
supposed to be God's representative. As such, the people looked
to him to bear to them messages from the prophets.
But Amaziah joined the king in rejecting the message of
warning sent by the Lord through His prophets. They ordered
the prophet to leave the kingdom, and to prophesy no more
against the nation. But this defiant attitude did not silence the
prophet. He was in duty and conscience bound to discharge the
responsibility placed upon him.
"Then answered Amos, and said to Amaziah, I was no prophet, neither
was I a prophet's son; but I was an herdman, and a gatherer of sycamore
fruit: and the Lord took me as I followed the flock, and the Lord said
unto me, Go, prophesy unto My people Israel. Now therefore hear thou
the word of the Lord: Thou sayest, Prophesy not against Israel, and drop
not thy word against• the house of Isaac. Therefore thus saith the Lord;
. . . Thou shalt die in a polluted land: and Israel shall surely go into
captivity forth of his land." Amos 7:14-17.

God's messages stand. They cannot be set aside by puny man

except at his peril. Thus are the history and the fall of the church
bound up with the messages of the prophets,—obedience meant
life; disobedience, death.
From this time Israel's doom was sealed. No further triumphs
in Jeroboam's reign are recorded. Although it extended over a
period of forty-one years, the record of that long reign is given
in a paragraph of less than a hundred words, one third of which
reads as follows : "He did that which was evil in the sight of the
Lord : he departed not from all the sins of Jeroboam the son of
Nebat, who made Israel to sin." 2 Kings 14 : 24.
Jeroboam's death occurred 793 B. c. From this time on one
disaster after another befell the kingdom of Israel. Zachariah,
Jeroboam's son and successor to the throne, was assassinated
within six months after beginning his reign. His assassin,
122 THE ABIDING GIFT OF PROPHECY

Shallum, usurped the throne; but in thirty days he was slain by

one Menahem, who took the throne and reigned ten years. His
son, Pekahiah, succeeded him; but in two months he was assas-
sinated by Pekah, who in turn was slain by Hoshea. (See 2 Kings
15:8-30; 17:1-6.)
This assassin, Hoshea, who usurped the throne, was Israel's
last king. "Against him came up Shalmaneser king of Assyria;
and Hoshea became his servant, and gave him presents," or, as
the margin reads, "rendered" him "tribute." 2 Kings 17 :3. But
after the king of Assyria had returned to his. own kingdom,
Hoshea broke his covenants with him, formed a conspiracy with
So, king of Egypt, and ceased to pay tribute to Assyria.
"Then the king of Assyria came up throughout all the land, and went
up to Samaria, and besieged it three years. In the ninth year of Hoshea
the king of Assyria took Samaria, and carried Israel away into Assyria,
and placed them in Halah and in Habor by the river of Gozan, and in
the cities of the Medes." Verses 5, 6.

Abundant Ministry of Prophets

Thus ended the kingdom of Israel, founded by the first Jero-
boam 990 B. C. It came to its end 720 B. c., after an evil and
stormy career of two hundred seventy years. Of every one of its
nineteen kings it is written : "He did that which was evil in the
sight of the Lord." But while these kings were reigning and
doing their evil deeds, the Lord raised up fourteen prophets to
counsel, assist, warn, and restrain them as developments re-
quired. Besides the fourteen especially called to be messengers
to these rulers, there were schools of the prophets and companies
of prophets. Obadiah hid one hundred by fifties in caves, to save
them from being put to death by Jezebel, queen of Israel. (See
1 Kings 18:3, 4.)
Every one of Israel's kings was given divine instruction
through God's messengers. (See 2 Kings 17 :13.) There was no
good reason, therefore, for missing the right way. Every king
might have had a prosperous reign, and have left a good record;
together they might have brought the kingdom of Israel to a
THE LAST PROPHETS OF ISRAEL 123

glorious consummation. Instead, they wrought evil. They led

the people away from God, and brought one disaster after an-
other upon the kingdom until it finally ended with an assassin
on the throne.
Israel's Tragic End
A truly sorrowful review of Israel's experience from the estab-
lishment of the kingdom until its tragic end is given in the second
book of Kings:
"So it was, that the children of Israel had sinned against the Lord
their God, which had brought them up out of the land of Egypt, from
under the hand of Pharaoh king of Egypt. . . .
"And the children of Israel did secretly those things that were not
right against the Lord their God. . . .
"And they set them up images and groves in every high hill, and under
every green tree: . . . for they served idols, whereof the Lord had said
unto them, Ye shall not do this thing. . . .
"Notwithstanding they would not hear, but hardened their necks, like
to the neck of their fathers, that did not believe in the Lord their God.
"And they rejected His statutes, and His covenant that He made with
their fathers, and His testimonies which He testified against them; and
they followed vanity, and became vain, and went after the heathen that
were round about them. . . .
"And they caused their sons and their daughters to pass through the
fire, and used divination and enchantments, and sold themselves to do
evil in the sight of the Lord, to provoke Him to anger." 2 Kings 17:7-17.

Ministry of Prophets to the End

This is a terrible record of ingratitude and disregard of God,
who was all the while showering blessings upon them. But the
Lord treated them with great love, mercy, and forbearance. For
two hundred seventy years He did all that infinite wisdom, love,
and power permitted Him to do to save them. But at last He
gave them up.
"The Lord rejected all the seed of Israel, and afflicted them, and de-
livered them into the hand of spoilers, until He had cast them out of His
sight. . . . So was Israel carried away out of their own land to Assyria
unto this day." Verses 20-23.
124 THE ABIDING GIFT OF PROPHECY

The marvelous ministry of Elisha in the kingdom was the

supreme hour for the full reformation and restoration of Israel.
But they failed, and from that hour they departed fast and far
from God.
It was only one hundred twenty-five years from the death of
Elisha to the overthrow of the kingdom of Israel. During that
time, eight kings occupied the throne. But while the kingdom
was disintegrating in the hands of these kings, there were three
prophets in Israel giving messages of guidance from the Lord.
These were : Jonah, Amos, and Hosea. There were also contem-
porary prophets in Judah, such as Isaiah and Micah, who sent
messages to the northern kingdom. Thus to the day of their utter
ruin the Lord left not His people without inspired messengers.
Of their sad end the Lord exclaims : "0 Israel, thou hast de-
stroyed thyself." Hosea 13:9.

Kingdom of Israel Never Restored

The destruction of the kingdom of Israel was a tragic affair
in the history of God's chosen people. In the first place, large
numbers of the people were carried as captives into heathen
lands. They were separated into companies, and placed in dif-
ferent cities. Here they remained until death. The kingdom was
never restored. In the second place, the Assyrian rulers carried
back to the land of Israel inhabitants of the same heathen lands
in which Israel had been placed. "The king of Assyria brought
men from Babylon, and from Cuthah, and from Ava, and from
Hamath, and from Sepharvaim, and placed them in the cities
of Samaria instead of the children of Israel : and they possessed
Samaria, and dwelt in the cities thereof." 2 Kings 17 :24.
From this time forward the inhabitants of the northern ter-
ritory were called Samaritans. (See 2 Kings 17:29.) They were
never taken back to their native lands. Although they suffered
great cruelties at times from despotic rulers who gained posses-
sion of Palestine, they remained in the land. It was their de-
scendants that were known as Samaritans during the ministry
of Christ and the apostles. The contempt in which they were
THE LAST PROPHETS OF ISRAEL 125

held by the Jews is revealed in the accusation the Jews made

against Jesus : "Say we not well that Thou art a Samaritan, and
hast a devil ?" John 8:48. This antagonism is also revealed by
the Samaritan woman at Jacob's well in Samaria : "How is it,"
she said to Jesus, "that Thou, being a Jew, askest drink of me,
which am a woman of Samaria? for the Jews have no dealings
with the Samaritans." John 4:9.
But the Master never shared or approved of this bitterness
against the Samaritans He went among them. expressed His
love for them, taught them the gospel of salvation, and received
them into His fold. After. His ascension, when through perse-
cution the members of the church at Jerusalem were scattered
abroad, some went to Samaria. There Philip preached Christ
unto them. "And the people with one accord gave heed unto
those things which Philip spake. . . . And there was great joy
in that city." Acts 8 : 6-8. A great work of salvation followed.
Thus blessings of infinite worth came to the remnant of the
Samaritans.
 CHAPTER XII

The Prophets of Judah,

H AVING traced the sad history of Israel down to the time
of their captivity,— a judgment from heaven because of
their persistent rejection of the messages of the prophets,—we
turn to the record of the southern kingdom, whose regal line
descended unbroken from the great rulers, David and Solomon.
Here, too, we shall find that the tender heart of God yearned
over His people, whose rulers sat in the palace at Jerusalein, the
city which He "had chosen out of all the tribes of Israel, to put
His name there." 2 Chron. 12 : 13.
Boldly and fearlessly did divinely appointed prophets bear
messages of stern reproof and warn of impending judgments in
times of apostasy. Faithfully and tenderly did they encourage
and support the efforts of some of Judah's noble kings who sought
to turn the people back to the worship of Jehovah. These royal
reformers, by retarding the strong current of apostasy, prolonged
the life and independence of the kingdom of Judah, which out-
lasted the northern kingdom by one hundred thirty-five years.
To Rehoboam of Judah, as to Jeroboam of Israel, prophetic
messages were borne. In marked contrast, however, to the anger
manifested by Jeroboam against the prophet who bore his testi-
mony at Bethel was the obedient submission of Rehoboam early
in his reign.
With a natural heritage of martial courage and skill, and
assured of an unbroken dynasty by the divine promises to his
grandfather David, it is not strange that Rehoboam confidently
expected that he could, by force of arms, reduce the rebellious
ten tribes to submission. His first act, therefore, was to muster
an army of one hundred eighty thousand men of war. He was
about to lead them forth against the ten tribes, when there came
to him "Shemaiah the man of God," who addressed him and the
assembled army, saying :
"Thus saith the Lord, Ye shall not go up, nor fight against your breth-
ren [the children of Israel] : return every man to his house: for this thing
is done of Me." 2 Chron. 11:4.
(126)
THE PROPHETS OF JUDAH 127

So fully did the king and his followers accept this as counsel
from God that, without demur or hesitation, "they hearkened
therefore to the word of the Lord, and returned to depart, accord-
ing to the word of the Lord." 1 Kings 12 :24.
Rehoboam did not, however, always maintain this attitude
of loyalty to God. He became inflated by success. Despite the
wars initiated against him by Jeroboam, he was able to estab-
lish and strengthen himself. But he then fell beneath the subtle
temptation to pride and self-exaltation, and "he forsook the
law of the Lord, and all Israel with him." 2 Chron. 12 :1.
At length, a great Egyptian army, under Shishak, appeared
before the walls of Jerusalem. Flushed with his success in having
captured a number of fortified cities in Judah, he confidently
expected to take the capital also.
A Solemn Judgment and Warning
In this hour of peril and anxiety, Shemaiah again appeared
to Rehoboam and his princes, to bring them "the word of the
Lord." He told them plainly that these calamities had come
upon them because the Lord, whom they had forsaken, had
withdrawn His protection. This message led them to humble
their hearts before God, and they freely acknowledged His jus-
tice in bringing trouble upon them. Then another message came,
assuring them that God was merciful, that He had changed His
purpose to pour out His wrath upon Jerusalem by the hand of
Shishak. He would "not destroy them," but would grant them
deliverance for "a little while." 2 Chron. 12 : 7, margin.
The invading army entered Jerusalem; but, having taken the
treasures from the temple and from the king's house, Shishak
departed without destroying the city, dethroning Rehoboam, or
taking captives.
This experience was a solemn object lesson, early in the his-
tory of Judah, of the relation of God to His people. It served
as a reminder that national success and prosperity come through
the favor of Jehovah. In announcing the partial deliverance
from the king of Egypt, the prophet stated God's purpose in the
experience,—"that they may know My service, and the service

9
128 THE ABIDING GIFT OF PROPHECY

of the kingdoms of the countries." 2 Chron. 12 :8. If they were

to refuse obedience and loyalty to God, there was no alternative
save subjection to the nations about them, which were growing
in power.
This lesson was not forgotten by Rehoboam. During the rest
of his reign, the record states, "In Judah things went well," and
he "strengthened himself in Jerusalem." Verses 12, 13.
Asa Heeds the Prophet's Message
God's favor and prospering hand rested upon Judah during
the reign of Abijah, the son of Rehoboam, and through the
greater part of the succeeding reign of Asa, who for a time "did
that which was good and right in the eyes of the Lord." 2 Chron.
14:2. Divine help was sent to him in answer to his earnest
prayer when faced with an invasion by a mighty army from
Ethiopia. He was granted a signal victory over his enemies; and
on his return-from the campaign; the Lord sent Him a message
intended to keep him from becoming self-exalted.
"The Spirit of God came upon Azariah the son of Obed: and he went
out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and
Benjamin; The Lord is with you, while ye be with Him; and if ye seek
Him, He will be found of you; but if ye forsake Him, He will forsake
you." 2 Chron. 15:1, 2.
So profoundly was Asa impressed by this message that he
assembled the people of Judah, and led them in a great service
of consecration to God. Many of the idols were destroyed. He
even deposed his own mother from acting as queen, because she
persisted in idolatry.
A long period of peace followed, until there was a hostile move
on the part of Baasha, the king of Israel, who began to erect a
strong fortress on the border, with the intention of stopping all
who would enter or leave the kingdom. Now, instead of looking
to the Lord, who had so mightily delivered him from the Ethi-
opians, Asa sent costly presents of gold and silver, taken from
his own house and from the temple, to Ben-hadad, king of Syria,
with the request that he lead the Syrian armies in an invasion
of the northern kingdom.
THE PROPHETS OF JUDAH 129

The plan was successful. The Syrians captured a number of

cities. Baasha ceased work on the fortification, and Asa, with a
band of workmen, removed the material that had been gathered
for its erection. But his elation over this diplomacy was short-
lived. Hanani, another prophet, here enters the picture, bringing
to him a rebuke from the Lord for relying on a heathen king for
deliverance, while neglecting to look to the Lord for His guid-
ance and help. The Lord's desire to deliver all who trust in Him
was beautifully stated in these words :
"The eyes of the Lord run to and fro throughout the whole earth, to
show Himself strong in the behalf of them whose heart is perfect toward
Him." 2 Chron. 16:9.
Because of his folly, he was sentenced, not only to be deprived
of the honor of conquering the Syrians, but to be troubled with
constant war for the rest of his reign. Dearly did he pay for
putting dependence in a heathen king instead of in Jehovah.
Angered at this message, King Asa manifested a shocking
disregard for the authority of Jehovah, and of His messenger.
He ordered the prophet seized and cast into prison. Later, his
defection was further indicated when, being afflicted with sick-
ness, he consulted magicians instead of inquiring of the Lord
through one of His prophets.

In the Days of Jehoshaphat

Jehoshaphat, the next king of Judah, was one of her best
rulers. He carried ,forward the work of reform that had lapsed
during the latter part of Asa's reign. But he entered into an
unfortunate alliance with Ahab, the wicked king of Israel, in a
campaign against Syria. The account of this, with the message
from the prophet Micaiah, has already been related in Chapter
IX, in noting the experiences of Ahab.
On his return to Jerusalem from this war,— where Ahab had
been killed and he himself had been saved only by divine inter-
position,—he was met by the prophet Jehu, the son of Hanani
the seer, who brought him words of reproof because of his alli-
ance with Ahab, yet commended him for his piety. He said:
130 THE ABIDING GIFT OF PROPHECY

"Shouldest thou help the ungodly, and love them that hate the Lord?
therefore is wrath upon thee from before the Lord. Nevertheless there
are good things found in thee, in that thou hast taken away the groves
out of the land, and hast prepared thine heart to seek God." 2 Chron.
19:2, 3.
The king accepted this reproof, and continued to lead his
people in the way of the Lord.
Jehoshaphat Believes the Prophets
One of the most remarkable instances of divine interposition
and deliverance from overwhelming danger that has ever been
recorded occurred a little later in the reign of Jehoshaphat. A
great army of three nations—the Moabites, the Ammonites, and
the inhabitants of Mount Seir— was invading the land of Judah.
In great distress and anxiety, Jehoshaphat proclaimed a fast
throughout the land.- Before a large congregation assembled in
the courts of the temple, he cried mightily to God for deliverance.
An assuring response came at once from heaven, through the
Lord's established method of communication with His people :
"Then upon Jahaziel . . . came the Spirit of the Lord in the midst
of the congregation; and he said, Hearken ye, all Judah, and ye inhabit-
ants of Jerusalem, and thou King Jehoshaphat, Thus saith the Lord unto
you, Be not afraid nor dismayed by reason of this great multitude; for
the battle is not yours, but God's. . . . Ye shall not need to fight in this
battle: set yourselves, stand ye still, and see the salvation of the Lord
with you." 2 Chron. 20:14-17.

This message was accepted by the king and all the people, as
from the Lord. As they proceeded to carry out the prophet's
instruction, the king declared to them this fundamental truth :
"Hear me, 0 Judah, and ye inhabitants of Jerusalem; Believe
in the Lord your God, so shall ye be established; believe His
prophets, so shall ye prosper." Verse 20.
As they demonstrated their belief that God had spoken
through the prophet upon whom the Spirit of the Lord had come,
the Lord wrought a marvelous victory for them on the battlefield.
Their enemies, being thrown into confusion, destroyed them-
THE PROPHETS OF JUDAH 131

selves. When the army of Israel came within sight of the battle-
field, "they looked unto the multitude, and, behold, they were
dead bodies fallen to the earth, and none escaped." Verse 24.
This experience made a profound impression upon the tri-
umphant army of Jehoshaphat, and upon all Israel who wit-
nessed their return. So we read :
"Then they returned, every man of Judah and Jerusalem, and Je-
hoshaphat in the forefront of them, to go again to Jerusalem with joy;
for the Lord had made them to rejoice over their enemies. . . . And the
fear of God was on all the kingdoms of those countries, when they had
heard that the Lord fought against the enemies of Israel. So the realm
of Jehoshaphat was quiet: for his God gave him rest round about."
Verses 27-30.

Still later King Jehoshaphat brought upon himself another

reproof from a prophet of the Lord. He allied himself to Aha-
ziah, a "king of Israel, who did very wickedly," and together
they attempted to revive the great maritime trade of the time
of Solomon. They built a large fleet of merchant ships at the
northern end of the Red Sea.
"Then Eliezer the son of Dodavah of Mareshah prophesied against
Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the
Lord hath broken thy works. And the ships were broken, that they were
not able to go to Tarshish." 2 Chron. 20:37.

Not Heeding the Prophets Brings Captivity

Another instance of prophetic communication of great import
to the nation occurred in the later years of the kingdom. The
national apostasy had progressed so far that retribution seemed
imminent. Manasseh, the king, had put to death many of the
people of God, and had attempted to establish idolatry firmly
in the land. He made his own son to pass through the fire. He
seduced the people "to do more evil than did the nations whom
the Lord destroyed before the children of Israel." 2 Kings 21:9.
"The Lord spake by His servants the prophets, saying, Because
Manasseh king of Judah hath done these abominations, and hath done
132 THE ABIDING GIFT OF PROPHECY

wickedly above all that the Amorites did, which were before him, . . .
I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it
upside down. And I will forsake the remnant of Mine inheritance, and
deliver them into the hand of their enemies; and they shall become a
prey and a spoil to all their enemies." 2 Kings 21:10-14.

The direct relation of the captivity to the rejection of the

Lord's messages, as delivered by His prophets, is clearly indi-
cated in the following statement :
"The Lord spake to Manasseh, and to his people: but they would not
hearken. Wherefore [for this reason] the Lord brought upon them the
captains of the host of the king of Assyria, which took Manasseh among
the thorns, and bound him with fetters, and carried him to Babylon."
2 Chron. 33:10, 11.
As has happened to many others, affliction led him to seek
the Lord. In Babylon as a captive he "humbled himself greatly
before the God of his fathers, and prayed unto Him." Verses
12, 13.
The Lord heard his prayer, and restored him to his land and
his kingdom. He sought—in vain, however—to stem the cur-
rent of evil that he had started in the earlier part of his reign.
After Manasseh died, his son Amon ruled wickedly for two
years, and was followed by the youthful Josiah. He had been
brought up by a godly mother, who feared the Lord. In the
eighteenth year of his reign he appointed workmen to repair
and clean out the temple, which had fallen into decay through
disuse. Here was found by Hilkiah, the priest, a dusty, aged
parchment, which proved to be the scroll of the book of the law
as given to Moses, and which had long been unused.
The Prophetess Huldah
It was a momentous discovery. Tidings of the find were car-
ried to the king; and he asked that the book be read to him. As
he heard the blessings promised to Israel if they would be obedi-
ent to the law of God, and the curses that would result if they
should disobey, he became greatly distressed and anxious. Call-
ing the priest and others, he said to them :
THE PROPHETS OF JUDAH 133

"Go, inquire of the Lord for me, and for them that are left in Israel
and in Judah, concerning the words of the book that is found: for great
is the wrath of the Lord that is poured out upon us, because our fathers
have not kept the word of the Lord, to do after all that is written in this
book." 2 Chron. 34:21.
So well was the prophetic gift understood by the people that
when Josiah said, "Inquire of the Lord," those appointed by him
went at once to a "prophetess," by the name of Huldah, who was
living, probably as an instructor, "in the college." Through her
God gave this answer :
"She answered them, Thus saith the Lord God of Israel, Tell ye the
man that sent you to me, Thus saith the Lord, Behold, I will bring evil
upon this place, and upon the inhabitants thereof, even all the curses
that are written in the book which they have read before the king of
Judah."
To the king this message was added :
"Because thine heart was tender, and thou didst humble thyself before
God, when thou heardest His words against this place, and against the
inhabitants thereof, and humbledst thyself before Me, and didst rend thy
clothes, and weep before Me; I have even heard thee also, saith the Lord.
Behold, I will gather thee to thy fathers, and thou shalt be gathered to
thy grave in peace, neither shall thine eyes see all the evil that I will
bring upon this place." Verses 23-28.

Relation of Prophet and King

We have here related typical instances, plainly indicating the
important relationship existing between the prophet and the
king. Though Israel had demanded a successive, visible, regal
leadership, that they might be like the nations around them, yet
God did not permit thQnew form of government to supplant the
theocracy entirely. Though no longer the nominal ruler, yet the
attitude of the prophet, as a mouthpiece for Jehovah, was that
of counselor and director to the king. Let us note this most
important relationship :
He might restrain the king from carrying out an unwise plan
that had been decided upon, as when the prophet bade King
Rehoboam desist from attacking the ten tribes.
134 THE ABIDING GIFT OF PROPHECY

He might set before the king the principles by which divine

favor would be retained, as was clearly outlined in the message
from Azariah to Asa.
He might give reproof for mistakes that the king had made,
and specify the resulting punishment therefor.
He might give detailed instruction to the king in a time of
crisis, as when Jahaziel directed Jehoshaphat to send a band of
singers before the army, in the face of seemingly invincible foes.
When in perplexity, the king, by inquiring of the prophet,
might receive an answer that would reveal God's will to him.
Whereas in Israel there was, with no exception, a line of kings
whose apostasy and wickedness made them ever hostile to the
prophetic messengers, in Judah there were a number of kings
who were responsive to the messages that God sent through His
prophets, and who, more or less successfully, led the people back
to the worship of Jehovah. -
Yet there were times when the exercising of the prophetic gift
was subject to as real a peril in Judah as in Israel. Some of the
prophets were imprisoned. It was by a king of Judah that Zech-
ariah, a son of the high priest, who protested against the sins of
the people, was "at the commandment of the king," stoned to
death, even in the sacred precincts of the temple court. 2 Chron.
24:21. Jeremiah bore his testimony in the valley of the shadow.
Isaiah was, it is generally believed, sawn asunder in a hollow
log, among those who perished in the great persecution under
Manasseh.
 . CHAPTER XIII

Seven Prophetic Writers

T HE messengers of God mentioned in the preceding chapter

were prophetic men and women whose names and deeds find
incidental reference in connection with the very condensed his-
toric outline of the three and a half centuries of Judean inde-
pendence. Besides these, there belong to this period seven
prophets, a part of whose writings are preserved in the Sacred
Scriptures. These are Joel, Isaiah, Micah, Nahum, Zephaniah,
Jeremiah, and Habakkuk. A tracing of the prophetic gift would
be incomplete without brief mention of each of these; for not
only did they bear a message for their own time, but passed on
for the benefit of future generations illuminating contributions
to the Messianic promises, and principles of universal applica-
tion. Some of them looked even farther forward into the future
day of the complete restoration from sin. Our own times are
greatly illuminated by.the record of this prophetic outlook.
Joel—"the Day of the Lord"
The date of the writing of the book of Joel has occasioned
much speculation. Many expositors believe that the internal
evidence indicates that the country had been successively devas-
tated by locusts, drought, and fire. The prophet, who lived in
Jerusalem, graphically pictures the suffering of man and beast,
and summons the inhabitants to fasting and prayer that God
might send them relief. In answer to their repentance and
prayers, God again blessed the land, sending the early and the
latter rain in their season, and granting abundant harvests of
fruit and grain.
But there was a deeper message in the book for future gener-
ations. In describing the revival and refreshing which occurred
in his own day, he used language that clearly foretells the pour-
ing out of God's Spirit upon all flesh, bringing to the church of
Christ the early and the latter rain. These words were quoted
by Peter as partly fulfilled at Pentecost. Acts 2 :16-21.
(135)
136 THE ABIDING GIFT OF PROPHECY

"The day of the Lord" is an expression used by Joel, as a time

of divine retribution, imminent and present in his own day. But
his prophetic eye also took in that great "day of the Lord" when
the nations of earth are to assemble in "the valley of Jehosha-
phat," and where they will be destroyed by God's "mighty ones."
For these awful times, the assurance is granted that "the Lord
will be the hope of His people." Joel 3 :16.
This prophecy closes with a picture of the peaceful scenes of
the new earth, when God's people, cleansed and purified, shall
"dwell forever, . . . from generation to generation."

Isaiah—the Messianic Prophecies

Isaiah is regarded as the greatest prophet of the Old Testa-
ment. Because of his messianic visions, he is often called the
"gospel prophet."
He received his call through a vision of God'cglay,-Which- led
him to bemoan his own sinfulness. Then, being assured of divine
forgiveness, he was led to respond to the call of God for a mes-
senger to speak for Him. A disheartening prospect was open
before him. His teachings were to fall on deaf ears. He was to
meet with willfully blinded eyes and a refusal to understand
God's gracious message, or to be converted.
Anxiously he queried, "Lord, how long ?" The answer was
given, "Until the cities be wasted without inhabitant, and the
houses without man, and the land be utterly desolate." Yet a
gleam of hope is seen. His work should not be without fruit. A
remnant—"a tenth"—should return. There should remain "the
holy seed." Isa. 6 : 10-13.
This vision was given to Isaiah in "the year that King Uzziah
died." The first message of the book, addressed to a people spir-
itually blinded by outward prosperity, arraigns them not only
as rebellious against their divine Sovereign, but as ungrateful
children. Spiritually they were sick, covered from head to foot
with "wounds, and bruises, and putrefying sores." With pa-
thetic, pleading words, Isaiah urges them to put away the evil
of their doings, to come and reason together with the Lord, who
SEVEN PROPHETIC WRITERS 137

promises, "Though your sins be as scarlet, they shall be as white

as snow; though they be red like crimson, they shall be as wool."
Isa. 1 :18.
Through the successive reigns of Jotham, Ahaz, and Heze-
kiah, the prophet sought to lead the people back to loyalty to
God, and thus save them from the imminent destruction of their
nation. But they were deaf to his counsels and entreaties.
Ahaz was one of the most wicked kings of Judah. Isaiah was
bidden to bear him a message of assurance, however, that the
combined forces of Syria and Israel against Jerusalem should
fail. He also definitely predicted the overthrow of both these
kingdoms by the Assyrians.
In connection with this message occur two passages, illus-
trative of the double, or repetitive, application of many of the
prophecies. Upon the refusal of Ahaz to ask a sign for the ful-
fillment of this assurance, the prophet said :
"The Lord Himself shall give you a sign; Behold, a virgin shall
conceive, and bear a son, and shall call His name Immanuel." Chap-
ter 7:14.
Again, speaking of a ruler who would be raised up to deliver
God's people from these enemies, he used the following language,
couched in words of hyperbole common to Jewish speech, yet
by no means extravagant when applied to Christ :
"Unto us a child is born, unto us a son is given: and the government
shall be upon His shoulder: and His name shall be called Wonderful,
Counselor, The Mighty God, The everlasting Father, The Prince of
Peace. Of the increase of His government and peace there shall be no
end." Chapter 9:6, 7.
Counselor to Hezekiah
King Hezekiah, the successor of Ahaz, gave heed to the coun-
sels sent through Isaiah. In the first year of his reign, he and
his people witnessed the beginning of the siege of the city of
Samaria, by the army of Assyria. For three years, they heard
of the horrors, suffering, and death of the beleaguered inhabit-
ants, and finally of its capture. They saw their brethren of the
138 THE ABIDING GIFT OF PROPHECY

northern kingdom carried away as captives to a heathen land.

Their tragic fate must have sobered the minds of the people of
Judah; for in it they saw the fulfillment of the prophetic warn-
ings. The certainty of a similar judgment upon their own nation,
if they persisted in their evil ways, had been clearly foretold by
the prophets. Naturally, the king and the people were more
responsive to Isaiah's words. Of Hezekiah it is said :
"He trusted in the Lord God of Israel; so that after him was none
like him among all the kings of Judah, nor any that were before him.
. . . And the Lord was with him; and he prospered whithersoever he
went forth." 2 Kings 18:5, 7.

Isaiah's Message to Hezekiah

In the fourteenth year of his reign, the king of Assyria came
against the kingdom of Judah. He had taken "all the fenced
cities," and was threatening Jerusalem. Hezekiah offered sub-
mission and tribute, and stripped the treasuries to pay what was
demanded by the invader. But this did not avail. The king
demanded the surrender of the city, boastfully enumerating his
successful campaigns, and defying the God of Israel to deliver
it out of his hands. Hezekiah spread the king's letter before the
Lord, and prayed earnestly for deliverance. God answered him
through the prophet Isaiah, regarding the king of Assyria;
"He shall not come into this city, nor shoot an arrow there, nor come
before it with shield, nor cast a bank against it. By the way that he came,
by the same shall he return, and shall not come into this city, saith the
Lord. For I will defend this city, to save it, for Mine own sake, and for
My servant David's sake." 2 Kings 19:32-34.

The very night following the delivery of this message to

Hezekiah, thousands of the hosts of Assyria mysteriously per-
ished. Their king, Sennacherib, and the rest of the army returned
to Nineveh. The same God who gave the prophecy through
Isaiah, wrought the deliverance that was proriiised.
Yet Hezekiah was not free from wrong. When he erred, the
prophet was the messenger of reproof. Ambassadors from Baby-
SEVEN PROPHETIC WRITERS 139

lon had come to congratulate the king upon his recovery from
a serious illness with which had been associated a remarkable
sign in the heavens. To these representatives of a far country,
Hezekiah had shown all the treasures of his house. Thus, instead
of directing their minds to the power of the God who had wrought
so mightily for him, he manifested a regal pride in his royal
possessions.
Soon the prophet appeared with a message of reproof for this
vain display of wealth, naming for the first time the kingdom of
Babylon as Judah's future oppressor. Some of Hezekiah's pos-
terity were to "be eunuchs in the palace of the king of Babylon."
2 Kings 20 : 18.
The story of Isaiah and his prophecies is of itself worthy of
an entire book. In concluding this brief sketch of his work, we
shall refer only to the well-known fact that he saw in the distant
future the advent and saving work of Him who was to be
"wounded for our transgressions" and "bruised for our iniq-
uities." Far past His advent, the prophet beheld also His eternal
peaceful reign, amid the glories of the earth made new.

Micah—Messiah's Birthplace
While Isaiah was declaring the word of the Lord in Jerusalem
to the king and princes of the people, there was living in the sea
plains of Philistia a humble peasant, Micah by name, who was
called to bear his testimony to the rank and file of the people.
Like the prophet Isaiah, he foretold the captivity both of
Israel and of Judah; and, in the case of the former, saw its
fulfillment.
To him is given due credit for the reformation of King Heze-
kiah and the postponement of Judah's day of doom. Jeremiah
26 :18, 19. With a wider sweep of prophetic vision, he beheld the
restoration of "the first dominion" (Micah 4: 7, 8), and specified
the birthplace of the promised Messiah (chapter 5 :2). His book
closes with a reference to the God who "pardoneth iniquity,"
and who is to fulfill the promises made unto Abraham and to
"our fathers from the days of old."
140 THE ABIDING GIFT OF PROPHECY

Nahum—His Message of Doom

About two centuries after Jonah delivered his message of
doom to Nineveh, which resulted in a temporary reformation
and a postponing of the divine fiat of destruction, the prophet
Nahum wrote, pronouncing a sentence of final destruction upon
the city for her accumulated sins. At the time he wrote his pro-
phetic scroll, the Assyrian Empire was seemingly at the height
of its power. Although Assyria was the scourge in the hand of
the Lord for the punishment of His own people, yet the day of
her own reckoning was at hand.
"Behold, I am against thee, saith the Lord of hosts, and I will burn
her chariots in the smoke, and the sword shall devour thy young lions:
and I will cut off thy prey from the earth, and the voice of thy messen-
gers shall no more be heard." Nahum 2:13.

Thus was emphasized the truth that the Most High rules in
the kingdoms of men. He might use other nations, even heathen
powers, to afflict His own backslidden people; but these nations,
in turn, would not escape His judgments when they had filled
up their cup of iniquity.
Zephaniah—"the Day of the Lord"
"I will utterly consume all things from off the land, saith the Lord.
I will consume man and beast. . . . I will also stretch out Mine hand
upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off
the remnant of Baal from this place." Zeph. 1:2-4.

With these startling words the prophet Zephaniah, who lived

in the days of Josiah, added his testimony regarding the judg-
ments that would come upon an impenitent people. Fourteen
times in this brief prophecy occurs the expression, "day of the
Lord." It is therefore worthy of the careful study of those today
for whom the antitypical "day of the Lord is near, . . . and
hasteth greatly." Verse 14.
"His prophecies of impending judgment upon Judah apply with equal
force to the judgments that are to fall upon an impenitent world at the
time of the second advent of Christ."—"Prophets and Kings," p. 389.
SEVEN PROPHETIC WRITERS 141

But mingled with the portrayal of the terrors of God's wrath

are many expressions of His tenderness and love. We today may
well heed the counsel given by Zephaniah to those of his own
time :
"Seek ye the Lord, all ye meek of the earth, which have wrought His
judgment; seek righteousness, seek meekness: it may be ye shall be hid
in the day of the Lord's anger." Chapter 2 :3.

Jeremiah—the Millennial Desolation

Jeremiah was called of God to the prophetic office at an early
age. He prophesied during the reigns of the last five kings of
Judah. Vainly he hoped that the reformation begun under Josiah
might be permanent. For forty years he stood as a living ex-
ample of truth and righteousness. He shared in the perils and
hardships incident to the siege of Jerusalem. His counsel to the
king of Judah to submit to Nebuchadnezzar was made the basis
of a charge of treason.
He suffered imprisonment by command of the king, and was
often threatened with death by his own countrymen. When
about 586 B. c. the city was finally taken by the Babylonian
king, and most of the inhabitants of the land were carried into
captivity, Jeremiah was treated kindly by the victors. Given
his choice of remaining in the land or of being treated with honor
in Babylon, he preferred to remain with the company of his
people left in Judea.
When his fellow countrymen insisted on going down to Egypt,
contrary to the divine counsel, he went with them.
His prophecy is remarkable for the pathos of its language,
even while faithfully declaring the purpose of God to afflict His
people. His prediction that they should be permitted to return
to their land after the expiration of seventy years brought com-
fort and hope to the exiles in Babylon.
"The Lord hath appeared of old unto me, saying, Yea, I have loved
thee with an everlasting love: therefore with loving-kindness have I
drawn thee. Again I will build thee, and thou shalt be built, 0 virgin
of Israel. . . . Thou shalt yet plant vines upon the mountains of Sa-
142 THE ABIDING GIFT OF PROPHECY

maria : the planters shall plant, and shall eat them as common things."
Jer. 31:3-5.
Jeremiah cried out in anguish as he witnessed the terrible
wars of the last days, as he saw "the slain of the Lord" from "one
end of the earth even unto the other end of the earth." Chapter
25:33. He saw also the desolated earth as it will appear after
the coming of Christ, when the wicked shall be destroyed by the
glory of God, and the righteous shall reign for a thousand years
in heaven. He says :
"I beheld the earth, and, lo, it was without form, and void; and the
heavens, and they had no light. . . . I beheld, and, lo, there was no man,
and all the birds of the heavens were fled. I beheld, and, lo, the fruitful
place was a wilderness, and all the cities thereof were broken down at the
presence of the Lord, and by His fierce anger." Chapter 4:23-26.
But he was permitted to look still farther down the stream of
time to the final restoration, when-Christ, the King of spiritual
Israel, shall reign forever.
"In those days, and at that time, will I cause the Branch of righteous-
ness to grow up unto David; and He shall execute judgment and right-
eousness in the land. In those days shall Judah be saved, and Jerusalem
shall dwell safely: and this is the name wherewith she shall be called,
The Lord our righteousness." Chapter 33:15, 16.

Habakkuk—the Triumph of Righteousness

Written in the most beautiful Hebrew language is a book of
only three chapters, but truly worthy of its place in the canon
of Scripture. The author, the Judean prophet Habakkuk, was
unable to understand why the evils which he saw in the land, and
over which he mourned, were unchecked. The Lord, in vision,
answered the question in his mind, and declared that the evil
should not go unpunished. The Chaldeans, "that bitter and
hasty nation,?' were soon to come as a scourge against Judah.
But this answer raised another question : Why should a nation
even more wicked than Judah be permitted to triumph over
them ? In His reply to this perplexity, the Lord not only sets
forth the principle that punishment will come upon the trans-
SEVEN PROPHETIC WRITERS 143

gressor, but He also proclaims the great central truth of the

gospel, that "the just shall live by his faith." Hab. 2 :4.
In the prayer with which this book closes is a description of
the coming of Christ. The prophet trembled as he contemplated
"the day of trouble," but closes with a paean of triumphant faith
and trust which may well sustain God's people today : '
"Although the fig tree shall not blossom, neither shall fruit be in the
vines; the labor of the olive shall fail, and the fields shall yield no meat;
the flock shall be cut off from the fold, and there shall be no herd in the
stalls: yet I will rejoice in the Lord, I will joy in the God of my salva-
tion." Chapter 3:17, 18.
The Consummation
"In the third year of the reign of Jehoiakim king of Judah came Nebu-
chadnezzar king of Babylon unto Jerusalem, and besieged it. And the
Lord gave Jehoiakim king of Judah into his hand." Dan. 1:1, 2.
The city was not yet destroyed. Vessels from the house of
God were taken to be placed in the temples of Babylon. The
prediction made to Hezekiah by Isaiah was now fulfilled. Cer-
tain of the royal seed were taken to Babylon, as eunuchs in the
king's palace. From this time is reckoned the seventy years of
Jewish captivity, though it was not till twenty-two years later
that the folly of the kings of Judah in resisting the kingdom of
Babylon resulted in the final overthrow of the nation, the de-
struction of Jerusalem, and the wholesale captivity of the people
of the land.
The prophet Jeremiah stayed in Judah, and continued to
witness for God to those who remained. He also wrote letters
of encouragement to the captives in Babylon, reminding them
of the promises of God for their restoration. He warned them
against sedition, and gave them the following wise counsel :
"Build ye houses, and dwell in them; and plant gardens, and eat the
fruit of them; take ye wives, and beget sons and daughters; . . . that
ye may be increased there, and not diminished. And seek the peace of
the city whither I have caused you to be carried away captives, and pray
unto the Lord for it: for in the peace thereof shall ye have peace." Jer.
29:5-7.

10
 CHAPTER XIV

Prophets During the captivity

OT all who were carried away into Babylonian captivity
N by the great king Nebuchadnezzar had been condemned
and rejected by the Lord. This the records very clearly show.
How many innocent, faithful ones were among the captives is
not known. But of the devotion and loyalty of some, we have
this beautiful testimony :
"By the rivers of Babylon,
There we sat down, yea, we wept,
When we remembered Zion.
Upon the willows in the midst thereof
We hanged up our harps.
For there they. that led us captive required of us songs,
And they that wasted us required of us mirth, saying,
Sing us one of the songs of Zion.
How shall we sing Jehovah's song
In a foreign land?" Psalm 137:1-4, A. R. V.

Although in captivity in a heathen kingdom, with small pros-

pect of living long enough to return to their cherished land and
city and sacred sanctuary, they declared their eternal loyalty
to their Lord :
"If I forget thee, 0 Jerusalem,
Let my right hand forget her skill.
Let my tongue cleave to the roof of my mouth,
If I remember thee not;
If I prefer not Jerusalem
Above my chief joy." Verses 5, 6, A. R. V.

How could love and loyalty be more ardently expressed?

We have dwelt upon the punitive purpose of the captivity.
It was brought upon God's people as a punishment for their sins.
It was designed to bring them to repentance. But this was not
the only reason why God permitted or ordained it.

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PROPHETS DURING THE CAPTIVITY 145

It had been His design that Israel, with an experimental

knowledge of the true God, should be a light to the world. He
placed them on a national highway, that the worshipers of other
gods might behold the greatness and piety of the nation whom
He had chosen for Himself. But when Israel failed to act her
part as a witness for Jehovah; when contrariwise she made it
her ambition to become like the other nations, then God must
choose some other way of extending the knowledge of His sov-
ereign majesty.
Daniel in Babylon
Therefore among the' captives were men and women who
were true and loyal. These bore faithful witness for God during
the time of their captivity. While light was thus diffused through
the dispersion of the captives, there were some whom God placed
as His representatives in the national m,etropolis, even in the
very court of the king of Babylon.
Among these the records give the names of four—Daniel,
Hananiah, Mishael, and Azariah. Dan. 1 :6. The steadfast loy-
alty of these men to God was tested to the limit, and they were
triumphant. Moreover, of them we read :
"As for these four children, God gave them knowledge and skill in
all learning and wisdom: and Daniel had understanding in all visions and
dreams." Dan. 1:17.
Thus these witnesses for Jehovah demonstrated that He is the
God who can impart wisdom. Those who served Him were mani-
festly wiser than the most learned and trained men of Babylon.
Like the king of Egypt in the days of old, Nebuchadnezzar
was given an impressive dream. As the captive Joseph was
called before Pharaoh to give the meaning of his dream, so
Daniel was brought by a train of circumstances to relate to
Nebuchadnezzar not only the interpretation, but the very dream
itself. Little did he imagine, as he stood before the monarch and
outlined the successive kingdoms of earth that were symbolized
by the various parts of the metallic image, the far-reaching influ-
ence of that experience. Who can estimate the uncounted thou-
146 THE ABIDING GIFT OF PROPHECY

sands who have been convicted of the reliability of the prophetic

word, as they have noted the exact correspondence of history
with its marvelous foretelling by the prophet Daniel as he inter-
preted the king's dream?
The failure of the wise men of Babylon, whom Nebuchadnez-
zar first called, was due to the fact, as they acknowledged, that
no one could interpret the dream except the gods, "whose dwell-
ing is not with flesh." In contrast to these vain gods of Babylon,
Nebuchadnezzar was forced to the•admission—
"Of a truth it is, that your God is a God of gods, and a Lord of kings,
and a revealer of secrets, seeing thou couldest reveal this secret." Dan.
2 :47.
This experience resulted in the appointment of Daniel and
his companions to high positions in the kingdom. Daniel "sat
in the gate of the king." God gave him wisdom as a statesman
and counselor to Nebuchadnezzar.
Witness of the Three Hebrews
There were still lessons for Nebuchadnezzar to learn about
the great God. In anger he called before him the three faithful
Hebrews who had disobeyed a command to worship the inani-
mate image on the plains of Dura, and defiantly asked, "Who is
that God that shall deliver you out of my hands ?" Dan. 3 :15.
To which these heroic witnesses replied :
"We are not careful to answer thee in this matter. If it be so, our
God whom we serve is able to deliver us from the burning fiery furnace,
and He will deliver us out of thine hand, 0 king." Verses 16, 17.

God vindicated their faith in Him. They came forth un-

harmed from their ordeal of fire, and the king by royal procla-
mation yielded homage to the God of the Hebrews, declaring,
"There is no other God that can deliver after this sort." Verse 29.
Jehovah had yet one more lesson for the proud king of Baby-
lon to learn for himself, and to make known by another decree.
In teaching this lesson the prophetic gift acted an important
part.
PROPHETS DURING THE CAPTIVITY 147

Through another dream and its interpretatidn by the prophet

Daniel, Nebuchadnezzar was warned against magnifying him-
self above the God of heaven. When later this spirit of pride in
his own achievements led him to glorify himself, the judgment
of which he had been warned came upon him. After seven years
of humiliation, with a deranged mind, he was restored, and gave
glory to the God of heaven. In a remarkably frank narrative
of the entire experience, he concluded with the statement :
"Now I Nebuchadnezzar praise and extol and honor the King of
heaven, all whose works are truth, and His ways judgment: and those
that walk in pride He is able to abase." Dan. 4:37.
A Great Prophet and Statesman
The magnitude of the work of Daniel cannot be measured by
the few recorded narratives of his long life, remarkable as these
are. Much that is unrecorded is implied in the testimony borne
by the queen mother, who said of him to Belshazzar :
"There is a man in thy kingdom, in whom is the spirit of the holy
gods; and in the days of thy father light and understanding and wisdom,
like the wisdom of the gods, was found in him; . . . forasmuch as an
excellent spirit, and knowledge, and understanding, interpreting of dreams
and showing of hard sentences, and dissolving of doubts, were found in
the same Daniel." Dan. 5:1I, 12.
Daniel received his call to the prophetic office soon after his
exile to Babylon, following the first siege and capture of Jeru-
salem by Nebuchadnezzar. During the entire seventy years of
captivity, he bore witness for his God, influencing the affairs of
the Babylonian Empire, and he "continued even unto the first
year of King Cyrus." Chapter 1 :21. Of his later life, further
mention will be made in the next chapter, dealing with the times
of the restoration.
We can only mention the well-known prophecies of this re-
markable prophet, to whom the angel Gabriel brought the
message from the courts of glory, "Thou art greatly beloved."
Chapter 9 :23. Their interpretation or exposition is outside the
province of this book. But they throw light upon the times in
148 THE ABIDING GIFT OF PROPHECY

which we are liVing, "the time of the end;" and they look for-
ward to the happy day when "the kingdom and dominion, and
the greatness of the kingdom under the whole heaven, shall be
given to the people of the saints of the Most High." Chapter
7 : 27.
Ezekiel—Foreteller of Strange Things
Some nine years after Daniel and his companions had been
carried to Babylon, Ezekiel, a priest of Judah, was carried away
to the land of Chaldea. When he was thirty years of age, he was
called to the prophetic office. Like Isaiah, he was first given a
vision of the glory of God, and bidden to bear testimony against
the "rebellious" house of Israel. In words of most solemn import
the fearful responsibilities of the prophetic call were set forth :
"Son of man, I have made thee a watchman unto the house of Israel:
therefore hear the word at My mouth, and give them warning from Me.
When I say unto the wicked, Thou shalt surely die; and thou givest him
not warning, nor speakest to warn the wicked from his wicked way, to
save his life; the same wicked man shall die in his iniquity; but his blood
will I require at thine hand." Ezek. 3:17, 18.
Ezekiel was bidden not only to bear testimony to the captives
in Chaldea, but to send messages to his fellow countrymen in
Judah. In vision he seemed to be in the city of Jerusalem behold-
ing the iniquities of the inhabitants, particularly of the priests
and princes. Some of these were called by name. Chapter 11 :1.
Of the prince, Zedekiah, he declared that he would be brought
to Babylon, yet should not behold the city. Chapter 12:13.
This was later fulfilled; for his eyes were put out by the king
before he left his native land.
Messages of stern rebuke were sent to the prophets who were
falsely predicting peace, also to those who were saying, "The
days are prolonged, and every vision faileth." Verse 22. They
were assured that the judgments spoken of by the prophets were
imminent.
"It shall be no more prolonged: for in your days, 0 rebellious house,
will I say the word, and will perform it, saith the Lord God." Chapter
12:25.
PROPHETS DURING THE CAPTIVITY 149

In the book of Ezekiel are found many very striking passages.

Here a message is addressed to the prince of Tyre; but it is
couched in such language as to give a graphic description of the
glories of Lucifer in the courts of heaven, of his fall through
pride, and of his final destruction.
Naming seven nations of his day, the prophet describes the
future judgments that are to come upon them, not in general or
ambiguous terms, but distinctive and detailed. These foretell-
ings, compared with the fate of the city or country described,
constitute remarkable examples of the accuracy of the divine
prophecy. Much of the prophecy was fulfilled in the lifetime of
those then living; but the fulfillment of some of it was not real-
ized for centuries.
There are also mysteries connected with the latter chapters
of this remarkable prophecy. It may be reasonably maintained
that in harmony with the principles of conditional prophecy (see
Jer. 18 : 7-10) the prophet was bidden to write out a picture of
the future history of Israel as it might have been, had they
wholeheartedly accepted the opportunity granted them of re-
turning to their land and re-establishing their kingdom and
worship, and had they then continued in faithfully serving
the Lord.
The closing chapters, speaking of the broad river, the great
temple, and the city with its walls and twelve gates, are shown
by the prophecy of John in Revelation (chapters 21 and 22) to
find their fulfillment in the new earth, with its capital city, New
Jerusalem, which will come down from heaven to supplant the
ancient city that was destroyed.
 CHAPTER XV

Prophets After the Captivity

PTIHE promised time of deliverance from captivity was near-
ing. The fulfillment of Jeremiah's prophecy of restoration
necessitated an event unusual in the history of nations. Not only
must there be royal permission for the captives of Judah to
return to their own land, but the material necessities for their
journey and the rebuilding of their ruined cities and homesteads
must be provided.
In 538 B. c., two years before the termination of the captivity,
the aged prophet Daniel studied and "understood by books the
number of the years, whereof the word of the Lord came to
Jeremiah the prophet, that He would accomplish seventy years
in the desolations of Jerusalem." Daniel 9 :2. With prayer and
supplications, with fasting and sackcloth and ashes, Daniel be-
sought the Lord to remember and keep His promise. The prayer,
recorded in the ninth chapter of Daniel, is a model of eloquence,
yet of simplicity and earnestness, in pleading his cause. In con-
cluding his petition, he said :
"0 my God, incline Thine ear, and hear; open Thine eyes, and behold
our desolations, and the city which is called by Thy name: for we do not
present our supplications before Thee for our righteousnesses, but for
Thy great mercies. 0 Lord, hear; 0 Lord, forgive; 0 Lord, hearken and
do; defer not, for Thine own sake, 0 my God: for Thy city and Thy
people are called by Thy name." Verses 18, 19.
Had the successors of Nebuchadnezzar heeded the light that
came through Daniel and his faithful associates, they, as kings
of the Babylonian Empire, might have been the instruments for
the fulfillment of God's word. But they sank lower in vice and
degradation, until their corruption of heart and their contempt
for Jehovah were signally illustrated in the impious feast of
Belshazzar. Not content with a drunken orgy, coupled with
debauchery, the king sent for the vessels of Jehovah's house, that
he might use them as receptacles for the wine they drank while
praising the inanimate gods of Babylon. "In that night was Bel-
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PROPHETS AFTER THE CAPTIVITY 151

shazzar the king of the Chaldeans slain. And Darius the Median
took the kingdom." Daniel 5 :30, 31.
In the new government of Babylon, after its conquest by
Cyrus, Daniel was given prominent office. Here he had oppor-
tunity to bring to the attention of the rulers of Media and Persia
the prophetic scrolls of Isaiah and Jeremiah, and to impress their
minds with the remarkable fact that the work of Cyrus had been
foretold more than a century before his birth. Of him the Lord
had declared through the prophet Isaiah :
Cyrus Forenamed in Prophecy
"He is My shepherd, and shall perform all My pleasure: even saying
to Jerusalem, Thou shalt be built; and to the temple, Thy foundation
shall be laid." Isa. 44:28.
"I have raised him up in righteousness, and I will direct all his ways:
he shall build My city, and he shall let go My captives, not for price nor
reward." Isa. 45:13.
In a direct address to "His anointed, to Cyrus," the Lord
ascribes the success of his campaigns to the divine purpose and
guidance:
"For Jacob My servant's sake, and Israel Mine elect, I have even
called thee by thy name: I have surnamed thee, though thou hast not
known Me. I am the Lord, and there is none else, there is no God
beside Me: I girded thee, though Thou hast not known Me." Verses 4, 5.
Truly here is a remarkable portrayal. Writing even long
before the captivity itself, the prophet was given a message
concerning the restoration, calling the Persian ruler by name,
and assigning to him his work. Then, two centuries later, the
Lord uses another prophet, bringing him by a series of provi-
dences to the side of the king named and addressed, that he may
make known to him the expressed will of God.
No less remarkable is the fact that this proud heathen king
should, at the zenith of his power, bow in humble acknowledg-
ment before the God of a despised and captive race.
Two years after the capture of Babylon the new ruler, Darius
the Mede, died, and Cyrus, the great Persian general and king,
succeeded him. One of his first recorded acts is as follows :
152 THE ABIDING GIFT OF PROPHECY

"In the first year of Cyrus king of Persia, that the word of the Lord
by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit
of Cyrus king of Persia, that he made a proclamation throughout all his
kingdom, and put it also in writing, saying,
"Thus saith Cyrus king of Persia, The Lord God of heaven hath given
me all the kingdoms of the earth; and He bath charged me to build Him
an house at Jerusalem, which is in Judah. Who is there among you of
all His people? his God be with him, and let him go up to Jerusalem,
which is in Judah, and build the house of the Lord God of Israel, (He
is the God,) which is in Jerusalem." Ezra 1:1-3.

Exiles Return to Jerusalem

As this royal proclamation was heralded in all the provinces
of the Persian Empire, it brought great joy to the hearts of many
who, like Daniel, had been praying that God would remember
His promise to restore His people. True, there were a large
number who preferred the comforts of the homes they had
acquired in the land of their dispersion to the weary journey
across the desert to a land of desolation and ruin. Nevertheless,
that "remnant" of which the prophets had spoken, did return—
"the chief of the fathers of Judah and Benjamin, and the priests,
and the Levites, with all them whose spirit God had raised."
Ezra 1 :5.
Zerubbabel, a descendant of David, was appointed by Cyrus
as governor of the returning exiles, and Jeshua, the high priest,
was associated with him in leadership. The company of about
fifty thousand who followed these leaders back to their home-
land did not go empty-handed.
"All they that were about them strengthened their hands with ves-
sels of silver, with gold, with goods, and with beasts, and with precious
things." Verse 6.
They also carried with them more than five thousand of the
vessels of the temple that had been taken by the king of Babylon
seventy years before.
Recognizing the worship of God as of prime importance, im-
mediately upon their arrival at Jerusalem the altar of burnt
offering was erected, the Feast of Tabernacles was observed in
PROPHETS AFTER THE CAPTIVITY 153

its season, and soon the work of restoring the temple was begun.
But not for long were they permitted to work unhindered.
Angered by being denied a part in the work of erecting the
temple, the Samaritans determined to halt the enterprise. They
did everything in their power to weaken the hands of the
builders; and they did not stop there. In an attempt to induce
the king of Persia to repent of what they alleged was an unwise
favor to the Jews, they "hired counselors against them, to frus-
trate their purpose, all the days of Cyrus king of Persia, even
until the reign of Darius." Ezra 4: 5.
The presence of these hostile embassies from the land of Israel
caused the aged prophet Daniel grave concern. The controversy
was far more extensive than between visible human agents. For
three weeks, while Daniel was engaged in earnest, agonizing
prayer, the mighty angel Gabriel wrestled with the forces of
darkness that were seeking so to influence the mind of Cyrus
that he would stop the work of the restoration of Jerusalem and
the building of the temple.
At the end of this period, Christ Himself came to Gabriel's
aid, and the angel appeared to Daniel in a vision, to quiet his
anxiety. This was the occasion for the last prophecy recorded in
the book of Daniel,— a prophecy setting forth, not in symbols
but in literal narrative form, a line of history reaching down to
the end of time.

Rebuilding of the Temple Hindered

But though a divine restraint was exercised upon the enemies
of Israel at the court of Babylon, and they were unable to ac-
complish their sinister purpose, the builders at Jerusalem became
disheartened at the magnitude of the task before them. They
yielded to suggestions of doubt, as to whether it was an oppor-
tune time to build the temple. Many left the work, and went to
build comfortable homes for themselves.
Thus the work on the temple dragged on slowly for a number
of years. At length a usurper—the false Smerdis, called Arta-
xerxes in Ezra 4 : 7 — seized the throne of Persia, and the Sa-
154 THE ABIDING GIFT OF PROPHECY

maritans succeeded in their purpose. A royal decree was secured

forbidding the Jews to complete their temple or city. Then for
more than a year no sound of a tool was heard at the temple
site. Its unfinished walls stood in mockery of their decadent
ambitions.
The people, on the other hand, having built and beautified
their own homes, sought earnestly to attain temporal prosperity
for themselves. But, try as they might, they could not succeed.
Their crops were blasted with drought, and they were facing
starvation and ruin.

Haggai Rallies the People to Their Task

At this crisis, after a long period of quiescence, God again
spoke to His people through the gift of prophecy. It was, as we
are told with remarkable exactitude, "in the second year of
Darius the king, in the sixth month; in the first day of the
month," that "the word of the Lord" came to Zerubbabel and
Joshua. The prophet, or spokesman for Jehovah, was Haggai.
Haggai 1:1.
In this message, God gave them the reason for the adversity
and calamity that had come upon the people. They had aban-
doned their work on the Lord's house, and were selfishly seeking
to enrich themselves. The drought was God's response to their
neglect of the service which should have rested first upon their
hearts.
This prophetic message brought a hearty response. The
people rallied to their unfinished task, and the prophet brought
them the promise, "I am with you, saith the Lord." Verse 13.
By the twenty-fourth day of the month, three weeks after the
vision of Haggai, all hands were working energetically to com-
plete the house of the Lord.
About a month later, a second prophetic message was deliv-
ered by Haggai, assuring the people—some of whom had wept
at the memory of the glories of Solomon's temple—that "the
glory of this latter house shall be greater than of the former."
He referred not to the physical glory, but to the fact that the
PROPHETS AFTER THE CAPTIVITY 155

courts of this temple would be trodden by the feet of the long-

promised Messiah,--"the Desire of all nations." Chapter 2 :9, 7.
Thus encouraged, the people went forward heartily with their
task. Soon the prophet gave them a further message from
heaven, assuring them of God's blessing "from this day and
upward." Verse 15. His frown, long indicated by years of ad-
versity, was now to be changed into His favor, and marked by
bountiful harvests of field and tree. A personal and special
assurance of God's favdr was addressed by the prophet to Zerub-
babel. Thus we see the profound and determining influence
exerted upon the ancient people of God through the prophets
of His choosing.
Zechariah's Visions of the Last Days
The writer of the prophecy of Zechariah was a man of priestly
lineage, called of God to assist the prophet Haggai in his work
of arousing the people to build the temple. His first message
was delivered soon after Haggai's second pronouncement.
Briefly, but forcefully, he emphasizes the need of turning to the
Lord wholeheartedly, reminding the people of the dire results
of refusal by their fathers to heed the appeals of the former
prophets.
Because of its symbolism, the book of Zechariah has been
called the apocalypse of the Old Testament. The first series of
visions deals primarily with the experiences connected with the
rebuilding of the temple, and references are made to the leaders
Zerubbabel and Joshua. The promise is made to the former that
as his hands have laid the foundation of the temple, "his hands
shall also finish it." Zech. 4 : 9.
In a view of Joshua, the high priest, standing before the angel
of the Lord, the gracious pardon of the sinner is graphically illus-
trated. Joshua is "clothed with filthy garments," a symbol of sin.
Isa. 64 : 6. The adversary, Satan, stands at his right hand to resist
the work of grace that God would perform in behalf of the peni-
tent sinner. But Satan is rebuked by "the Lord that hath chosen
Jerusalem," and the divine command is given, "Take away the
filthy garments from him."
156 THE ABIDING GIFT OF PROPHECY

Then to Joshua are addressed the sweet words : "Behold, I

have caused thine iniquity to pass from thee, and I will clothe
thee with change of raiment." (See Zech. 3 : 2-4.)
The latter part of the prophecy of Zechariah portrays events
connected with the coming of Christ and the setting up of His
everlasting kingdom. Here are suggested the descent of Christ
at the close of the millennium, and the cleaving of the Mount of
Olives to make place for the eternal city of God that comes down
from Him out of heaven. Then is portrayed the gathering of all
nations before Jerusalem, and their destruction, following which
"the Lord shall be king over all the, earth." Chapter 14 :9.

Rebuilding and Restoration Completed

The injunction of the prophet to arise and build, would natu-
rally call to mind the royal decree from the king of Persia, and
the punishment that would result if they were to disobey. .As
if in answer to this fear, the following words were addressed to
the governor:
"This is the word of the Lord unto Zerubbabel, saying, Not by might,
nor by power, but by My Spirit, saith the Lord of hosts. Who art thou,
0 great mountain? before Zerubbabel thou shalt become a plain: and
he shall bring forth the headstone thereof with shoutings, crying, Grace,
grace unto it." Chapter 4:6, 7.

No sooner was work on the temple resumed than the Samari-

tans appeared and protested. They demanded the names of the
men who were responsible for this plain act of rebellion against
the king of Persia.
"But the eye of their God was upon the elders of the Jews, that they
could not cause them to cease, till the matter came to Darius: and then
they returned answer by letter concerning this matter." Ezra 5:5.

In response to this letter of complaint sent by the Samaritans,

Darius gave commandment to search the record of the royal
decrees. When he was shown the proclamation issued by Cyrus,
he issued a proclamation in confirmation of it. To the com-
plainants he said :
PROPHETS AFTER THE CAPTIVITY 157

"Let the work of this house of God alone; let the governor of the
Jews and the elders of the Jews build this house of God in his place."
Ezra 6:7.
Thus, in this crisis, when there seemed no human way out of
the difficulties before them, when the people had become dis-
heartened and had abandoned the work of God, He sent them,
through His prophets, messages of encouragement. He sent
them prophetic assurances to quiet their fears. He who turns
the hearts of kings, wrought for them, as they went forward in
faithful obedience to His word. In recording this event in his-
tory, the completion of the work is thus stated :
"The elders of the Jews builded, and they prospered through the
prophesying of Haggai the prophet and Zechariah the son of Iddo. And
they builded, and finished it, according to the commandment of the God
of Israel, and according to the commandment of Cyrus, and Darius, and
Artaxerxes king of Persia." Ezra 6:14.
Thus the mountains of difficulty were removed. The power
of God to make possible the fulfillment of His commands and
the importance of the work of His prophets as the medium of
His communication to His people were once more demonstrated.

Malachi the Last National Prophet

The temple was completed under Ezra and Nehemiah, who
later acted their part in leading more groups of Jewish exiles to
the homeland. The streets of Jerusalem were built in troublous
times. Civil government was established, and order was main-
tained. Israel had forever learned one lesson : Never again did
they substitute idol worship for the worship of -the God who
had so wondrously wrought for them in restoring them from
the land of the captivity.
Yet there were other evils that needed to be corrected. There
were mixed marriages, that might lead them back to the idol
worship of their unbelieving companions. There were oppres-
sions by some in positions of authority. Others were neglectful
of supporting the house of God and the worship of Jehovah, by
withholding tithes and offerings. Some were questioning whether,
158 THE ABIDING GIFT OF PROPHECY

after all, it paid to serve Jehovah. There was grave danger of

formalism and pride in their worship.
To meet these dangers and evils, there was need of another
Message from heaven. Accordingly, as a final flush of light before
the sunset of direct Hebrew prophecy, before the dawn of the
Christian era nearly four hundred years later, the last national
prophet appeared in the person of Malachi.
Malachi was the coadjutor of Ezra and Nehemiah in the work
of reformation. The ninth and tenth chapters of Ezra and the
thirteenth chapter of Nehemiah form the background of his
prophecy.
At this time, when the first enthusiasm had waned, when faith
was sinking in the mire of callousness and skepticism, when the
priests were conniving at the lukewarmness of the people, the
prophet Malachi was raised up to revive the national spirit. He
denounced the social evils of the time. He foretold the sudden
coming of God's Messenger to the temple, and of His work of
judgment. To those who questioned the benefits of serving God,
he pointed prophetically to a time when it should be clearly dis-
tinguished between those who served God and those who served
Him not. Their minds were carried forward to the day that
should "burn as an oven," when the proud and wicked should
be as stubble, and the Sun of Righteousness should rise upon
those that fear His name.
With a closing injunction, "Remember ye the law of Moses,"
and the foreshadowing of the coming of Elijah before "the great
and dreadful day of the Lord" should come, this prophet closes
the canon of the Old Testament. (See Malachi 4.)
Inspired Men After Malachi
The records of history mention no more great prophets in
this higher sense and sphere, until the advent of John the Baptist.
That there were prophetic men and women who kept alive the
work of teaching the will of Jehovah during this time is, how-
ever, certain. With the absence of the national prophets, more
heed was given to the multiplication of the writings of the former
prophets. Synagogues were established, in which were read from
PROPHETS AFTER THE CAPTIVITY 159

Sabbath to Sabbath the words of inspiration that had been pre-

served through the centuries. Ample instruction had been given
them in the writings of the Old Testament prophets, until an-
other crisis should arise, when God would again visit them with •
remarkable manifestations of the prophetic gift.
Before we leave this Old Testament division, and face the
dreary gap between Malachi and John the Baptist, let us note
these marvelous words recorded for our learning and admonition :
"As the Jews had departed from God, faith had grown dim, and hope
had well-nigh ceased to illuminate the future. The words of the prophets
were uncomprehended. To the masses of the people, death was a dread
mystery; beyond was uncertainty and gloom."
"In 'the region and shadow of death,' men sat unsolaced. With long-
ing eyes they looked for the coming of the Deliverer, when the darkness
should be dispelled, and the mystery of the future should be made plain.
"Outside of the Jewish nation there were men who foretold the ap-
pearance of a divine instructor. These men were seeking for truth, and
to them the Spirit of inspiration was imparted. One after another, like
stars in the darkened heavens, such teachers had arisen. Their words of
prophecy had kindled hope in the hearts of thousands of the Gentile
world.
"For hundreds of years the Scriptures had been translated into the
Greek language, then widely spoken throughout the Roman Empire. . . .
Amopg those whom the Jews styled heathen, were men who had a better
understanding of the Scripture prophecies concerning the Messiah than
had the teachers in Israel. There were some who hoped for His coming
as a deliverer from sin. Philosophers endeavored to study into the mys-
tery of the Hebrew economy. . . . The true Interpreter must come."
(Italics mine.)—"The Desire of Ages," Mrs. E. G. White, pp. 32, 33.
"It is true that in every generation God had His agencies. Even among
the heathen there were men through whom Christ was working to uplift
the people from their sin and degradation. But these men were despised
and hated. Many of them suffered a violent death." (Italics mine.)—
Id., p. 35.

Truly these are significant words They sustain the premise

maintained throughout this work; namely, that the prophetic
gift bestowed upon the race after the fall of man was never per-
manently withdrawn. This continuing gift was not limited to

11
160 THE ABIDING GIFT OF PROPHECY

the indicated Hebrew prophets, and did not cease with Malachi.
Let these words be engraved as with a pen of steel upon the
tablets of the mind, never to be forgotten :
"Outside of the Jewish nation" there were men who " f oretold"
the coming of Christ, and to whom "the Spirit of inspiration
[mark it! ] was imparted." Such were denominated "teachers,"
of whom it is soberly declared, "Their words of prophecy [again
note it ! ] had kindled hope in the hearts of thousands in the
Gentile world."
Without doubt, the "wise men from the East," whose visit to
the Babe in the manger is recorded in the Scriptures, came from
this class of teachers in the Gentile world to whom "the Spirit
of inspiration was imparted." They knew the time of Jesus'
birth. They were guided by a heavenly star to Bethlehem. They
were warned in a dream to return home by another route than
Jerusalem, to avoid _the wicked Herod. _ _
Of such a class of men it is said that they "had a better under-
standing of the Scripture prophecies concerning the Messiah
than had the teachers in Israel." This being true, how tragic I
Yet how miraculous, and how gracious of the Lord !
Here is enunciated a profound truth and a mighty covering
principle : Every generation has had its inspired witnesses, could
we only find them, and could we but read the records as does our
heavenly Father. This great truth we are to remember and to
apply as we pass into and through the Christian era, wherein the
apostle-prophets called by Christ Himself cease with John. But
the spiritual gifts that God "gave" to men in the fullest, highest,
and newest sense, passed not from the world, but truly appear
through the passing centuries to guide and to instruct, to warn
and to comfort, the people of God in times of unparalleled spir-
itual peril and apostasy. These will be found if we but diligently
seek them.
 III
THE APOSTOLIC PERIOD
 CHAPTER XVI

In the Apostolic Age

W E HAVE traced the history and the operations of the
prophetic gift through the patriarchal and Mosaic dis-
pensations,—a period of some four thousand years. We now
enter the Christian dispensation, and find that it opened with
the most remarkable manifestation of the prophetic gift in the
record of the Scriptures. This gift was revealed in its clearest
meaning and its greatest degree of efficiency in the opening cen-
tury of this new era. Jesus, the source of this gift, then appeared
among men in the fullness of divine wisdom and power, and
possessing all the spiritual gifts.
It is worthy of note that the final words of Malachi, the last
prophet of the Old Testament, foretell the appearance of the first
prophet in the New Testament. Following Malachi comes John
the Baptist. We have no record of any prophet between them.
Here are the last words of the prophet Malachi :
"Behold, I will send you Elijah the prophet before the coming of the
great and dreadful day of the Lord: and he shall turn the heart of the
fathers to the children, and the heart of the children to their fathers, lest
I come and smite the earth with a curse." Mal. 4:5, 6.
Here is the appearance of the first prophet in the Christian
dispensation :
"In those days came John the Baptist, preaching in the wil-
derness of Judea, and saying, Repent ye: for the kingdom of
heaven is at hand." Matt. 3 :1, 2. This was the opening state-
ment of the first sermon given in the new dispensation. That this
preacher, John, was a prophet, we know : for of him Jesus said :
"What went ye out for to see? A prophet? yea, I say unto you, and
more than a prophet." "And if ye will receive it, this is Elias, which was
for to come." Matt. 11:9, 14.
John the Baptist was brought into the world by the special
providence of God, and the angel Gabriel clearly indicates his
(163)
164 THE ABIDING GIFT OF PROPHECY

work in the very words of Malachi. While "a certain priest

named Zacharias" was ministering in the temple of the Lord,
"there appeared unto him an angel," who said unto him, "Fear
not, Zacharias : for thy prayer is heard; and thy wife Elisabeth
shall bear thee a son, and thou shalt call his name John. . . . He
shall be great in the sight of the Lord; . . . and he shall be filled
with the Holy Ghost. . . . And many of the children of Israel
shall he turn to the Lord their God. And he shall go before Him
in the spirit and power of Elias, to turn the hearts of the fathers
to the children, and the disobedient to the wisdom of the just."
Luke 1 : 5-17.
The One Infallible Prophet
John the Baptist was the forerunner of Jesus. About six
months after he began his public ministry, Jesus came to him,
and received baptism at his hands. In the descent of the Holy
Spirit and the voice from heaven, John was assured that this was —
indeed the promised Messiah. After Jesus returned from His
forty days of temptation in the wilderness, John pointed Him
out to the assembled multitude, and said, "Behold the Lamb of
God, which taketh away the sin of the world." John 1 :29. A
little later, he was led to say of Jesus, "He must increase, but I
must decrease." John 3 :30. John was faithfully fulfilling the
supremely sacred closing of his lifework, as Jesus, whom he
introduced to the human race, was entering upon His glorious
mission.
"In Jesus Christ Himself the prophetic office reached its highest stage
of development, as He stood in a more intimate relation than any other
being to His heavenly Father and spoke His word entirely and at all
times. In the Christian congregation the office of prophecy is again found,
differing from the proclamation of the gospel by the apostles, evangelists,
and teachers."—"The International Standard Bible Encyclopaedia," Vol.
IV, art., "Prophets," p. 2464.

Christ was that great Prophet of whom Moses, through the

prophetic gift, said, "The Lord thy God will raise up unto thee
a Prophet from the midst of thee, of thy brethren, like unto me;
unto Him ye shall hearken." Deut. 18 :15.
IN THE APOSTOLIC AGE 165

Jesus was recognized during His public ministry as a "great

prophet." Note the clear evidence : "The multitude said, This is
Jesus the prophet of Nazareth." Matt. 21 :11. "There came a
fear on all : and they glorified God, saying, That a great prophet
is risen up among us; and, That God hath visited His people."
Luke 7 :16. It was thus that His disciples described Him : "Jesus
of Nazareth, which was a prophet mighty in deed and word be-
fore God and all the people." Luke 24 :19. Referring to Himself,
Jesus said unto them, "A prophet is not without honor, save in
his own country, and in his own house." Matt. 13 :57.
To this relationship, Dean Stanley in his "History of the Jew-
ish Church," Volume I,pages 378,379, bears this clear testimony:
"It was 'in the days of Herod "the king"' that the voice of a prophet
was once more heard. We shall never understand the true appearance of
the Baptist, or of Him whose forerunner he was, nor the continuity of, the
Old and New Testaments, unless we bear in mind that the period of the
Christian era was the culminating point of the prophetic ages of the
Jewish church. 'The word of God came unto John the son of Zachariah,'
as it had come bef ore to Isaiah the son of Amoz. 'The people counted him
as a prophet.' He was a prophet; and more than a prophet.' In appear-
ance, in language, in character, he was what Elijah had been in the reign
of Ahab. And yet he was only the messenger of a Prophet greater than
himself. The whole public ministry of our Lord was that of a prophet.
He was much more than this. But it was as a prophet that He acted and
spoke. It was this which gave Him His hold on the mind of the nation.
He entered, as it were naturally, on an office vacant but already existing.
His discourses were all, in the highest sense of the word, 'prophecies.' "

Spiritual Gifts Renewed and Re-established

He was the one divine, infallible prophet. He exercised every
possible manifestation of the prophetic gift. He revealed the
past, back into eternity, with perfect ease. He showed infinite
wisdom regarding every detail of teaching and of events during
the time when He was upon earth. The future was clearly an
open book to Him. Indeed, He was, and is still, the source of
the prophetic gift by which He has communicated with the
human family from the day Adam was sent from his Eden home.
166 THE ABIDING GIFT OF PROPHECY

When the Saviour had accomplished all that He came to our

world to do, He returned to the glorious realm from which He
had come. But before leaving His disciples and His church,
He made provision for such gifts of the Spirit as He saw they
would need to carry forward with success the work He was com-
mitting to them. That work was not a new work, unknown to
the church before. Nor were the supernatural gifts new, nor
unknown to His messengers of earlier times. It was the same
everlasting gospel that was to be proclaimed. The gifts were the
same as had been bestowed upon chosen prophets, priests, and
people through the ages. The message had been placed in a new
setting. The gifts were, perhaps, to be more generally bestowed
upon the church. All this was renewed and re-established, and
all was designed to abide with the church to the close of time.
These gifts are very definitely and specifically set forth in the
New, _Testament.

To Continue Till the End of Time

In Paul's epistle "to the saints which are at Ephesus, and to
the faithful in Christ," he tells of the bestowal of the spiritual
gifts upon the church; or, more exactly, the renewal of the spir-
itual gifts in the New Testament church. He says :
"When He [Christ] ascended up on high, He . . . gave gifts unto
men." "And He gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers." Eph. 4:8, 11.

These were the gifts which were reimparted and permanently

established in the apostolic church. For what purpose or service
were they given ?—"For the perfecting of the saints, for the work
of the ministry, for the edifying ["building up," A. R. V.] of the
body of Christ." Verse 12.
This is the great, all-comprehensive service these gifts are to
render. Now arises the important question : For how long, until
what time, were they to continue in the church for the very nec-
essary service for which they were given? The answer is clear
and final : "Till we all come in the unity of the faith, and of the
IN THE APOSTOLIC AGE 167

knowledge of the Son of God, unto a perfect man, unto the meas-
ure of the stature of the fullness of Christ." Eph. 4:13.
There should be no misunderstanding of this statement. The
church of Christ is still here in the world. Her Lord is still gath-
ering into the fold faulty, imperfect men and women. They still
need the effectual ministry of these spiritual gifts to bring them
into the unity of the faith of Christ. They will continue to need
them until they attain to the full knowledge of Christ,—until
they reach that full measure of development found in their divine
Lord. There is not the slightest intimation that these gifts were
for the church during the days of the apostles only, or that they
were to cease at the time of the death of the last apostle, or that
they were to be altogether withdrawn at any time before the end
of the gospel dispensation.
It should be particularly observed that one of these gifts is
the prophetic gift. This gift was bestowed by the same Lord, for
the same purpose, and for the same time that all the other spir-
itual gifts were imparted,—namely, until the work of the gospel
closes, and the church militant becomes the church triumphant.

To Characterize the Remnant Church

This same great truth regarding the bestowal of the spiritual
gifts is recorded in Paul's first letter to the Corinthians. In chap-
ter 12, verses 4 to 31, they are set forth at considerable length,
and with great clearness. One of the gifts named in this list is
that of prophecy (verse 10) ; that is, the prophetic gift. After
enumerating the gifts, and clearly explaining their purpose, the
apostle admonishes the church to "covet earnestly the best gifts,"
to "desire spiritual gifts, but rather that ye may prophesy."
Verse 31; 14 :1.
Paul had already written in his earlier epistle to the Thessa-
lonians, "Quench not the Spirit. Despise not prophesyings."
1 Thess. 5 :19, 20. These two expressions are in a list of exhor-
tations that cannot be otherwise than continual in their appli-
cation to the church. As truly as we are to "rejoice evermore"
and "pray without ceasing" so are we evermore to "quench not
168 THE ABIDING GIFT OF PROPHECY

the Spirit" and without ceasing to "despise not prophesyings."

The teaching is very clear, that to the church has been given
assurance that the spiritual gifts, which are so greatly needed,
are to remain as long as the church is in the world. Moreover,
the gift of prophecy is specifically mentioned as the gift to be
desired and cherished above all others.
The book of Revelation contains several distinct lines of
prophecy. Some give a brief outline of the political history of
the world from the first advent of Christ to the close of time,
while other prophecies trace the history of the church during the
same period. The prophecy of the twelfth chapter of the book
of Revelation begins with the apostolic church, and ends with
the "remnant" church. Of the latter it is declared :
"The dragon was wroth with the woman, and went to make war with
the remnant of her seed, which keep the commandments of God, and have
the testimony of Jesus Christ."' RevT1.2 :17.

The "dragon" represents Satan. The "woman" represents the

church. The "remnant" indicates the last period of the church.
The "commandments of God" are, of course, the ten great moral
precepts of the Decalogue. "The testimony of Jesus," as in-
fallibly interpreted by the angel to John, is "the spirit of proph-
ecy," when he says, "The testimony of Jesus is the spirit of
prophecy." Rev. 19 :10.

The Prophetic Gift a Channel

According to this scripture, then, the church of Christ in the
last generation will be known and recognized by these two
distinguishing characteristics : loyalty to the law of God and
possession of the prophetic gift. To these the apostle adds in
subsequent prophecy, "the faith of Jesus." Rev. 14:12. From
this it appears that the remnant church will place special em-
phasis upon three fundamental doctrines of the gospel,— the law
of God, the faith of Jesus, and the spirit of prophecy. The law
of God is the changeless standard of the righteousness which
God requires of all responsible beings. The faith of Jesus is the
IN THE APOSTOLIC AGE 169

means provided whereby man may receive power to keep that

law. The spirit of prophecy is the channel through which the
Lord will give instruction, warning, and guidance to the remnant
church for the work assigned, and for the preparation required
at the second coming of the Lord and Saviour Jesus Christ.
To this evidence of the divine plan to continue the operation
of the prophetic gift to the close of the Christian dispensation
should be added the remarkable prophecy of Joel, which says :
Pentecost Only the Beginning
"It shall come to pass afterward, that I will pour out My Spirit upon
all flesh; and your sons and your daughters shall prophesy, your old men
shall dream dreams, your young men shall see visions: and also upon the
servants and upon the handmaids in those days will I pour out My Spirit.
And I will show wonders in the heavens and in the earth, blood, and fire,
and pillars of smoke. The sun shall be turned into darkness, and the
moon into blood, before the great and the terrible day of the Lord come.
And it shall come to pass, that whosoever shall call on the name of the
Lord shall be delivered: for in Mount Zion and in Jerusalem shall be
deliverance, as the Lord bath said, and in the remnant whom the Lord
shall call." Joel 2:28-32.
The expression, "It shall come to pass," shows that the event
was a future one. The word "afterward" implies that the fulfill-
ment was to follow some definite point of time or some definite
experience.
This prophecy was interpreted by the apostle Peter on the
day of Pentecost. He declared that the outpouring of the Holy
Spirit that day was in direct fulfillment of Joel's prophecy. Joel
said, "It shall come to pass afterward." Peter said, "This is that
which was spoken by the prophet Joel." Acts 2 : 16. This is the
event, then, which clearly marks the beginning of the fulfillment
of Joel's prophecy.
The apostle enlarges on the idea contained in the word "after-
ward," used by Joel. Peter says, "It shall come to pass in the
last days." That the apostle understood the Pentecostal visita-
tion to be only the beginning of the outpouring of the Spirit in
the last days, is made clear by his statement near the end of his
170 THE ABIDING GIFT OF PROPHECY

sermon, that "the promise is unto you, and to your children, and
to all that are afar off, even as many as the Lord our God shall
call." Verse 39. Both Joel and Peter connect the pouring out
of the Spirit closely with the signs and event of "the great and
the terrible day of the Lord," showing that the latter marks the
closing event of the period covered by the prophecy. We must
conclude, therefore, that the prophetic gift, which is the subject
of the prophecy, is to be with the church from Pentecost to the
return of Christ for His people.
Now, what was that which was to come to pass afterward, that
which was to follow the abundant bestowal of the Holy Spirit
at Pentecost? It was this: "I will pour out My Spirit upon all
flesh," or "all mankind," as some translations read. Before
Pentecost the prophetic gift was practically confined to the
Hebrew nation, as far back as Abraham. From Pentecost on
it was not to be limited to any one nation.-It was to be imparted
to the true followers of Christ in all nations—to whomsoever
the wisdom, purpose, and good pleasure of God may choose.
The Latter-Day Gifts Enumerated
The manifestations of the gift were to be as follows:
"Your sons and your daughters shall prophesy." True, de-
vout, loyal members of the church, the body of Christ, will exer-
cise this gracious gift.
"Your old men shall dream dreams." Valiant soldiers of the
cross, veterans in the great conflict with the forces of evil, will
be given special information and encouragement sorely needed
in times of perplexity and peril.
"Your young men shall see visions." To some in the strength
of manhood, called to great tasks, will be revealed broad, com-
prehensive views of God's purposes and plans for the accomplish-
ment of His work in the earth.
"And also upon the servants and upon the handmaids in those
days will I pour out My Spirit." God will not pass by even the
lowly in the bestowal of His gifts.
A truly Spirit-filled church !
IN THE APOSTOLIC AGE 171

Pentecost was the beginning of the fulfillment of this proph-

ecy. It marked the beginning of a great spiritual movement in
the church and in the whole world.
"The testimony of the first Christian church is entirely of a prophetic
character. The first effect of the Pentecostal spirit is the prophesying of
the believers who were so suddenly and miraculously filled with His
power (Acts 2:4) : their word is followed by signs and wonders (3:6;
4:30; 5:12, 15, 16; 9:34, 40). The judicial power of their prophecy re-
veals itself in the history of Ananias and Sapphira (5:1-11). The Church
as such, in her appearance and condition, as well as in her activity, stands
like a prophet of God in the midst of the people; and in the consciousness
of this her office she abandons every worldly avocation. She has a charge
committed to her by the Lord; through her, God will give 'repentance to
Israel, and forgiveness of sins' (5:31) ; she is the Zion that bringeth good
tidings, and which says unto the cities of Judah, 'Behold your God'
(Isa. 40:9).
"From this church proceed the different prophets, such as Stephen,
who experienced what the Lord prophesied (Matt. 23:34). At his death
the Pentecostal church for the first time comes in conflict with the carnal-
minded Israel: her testimony is resisted with blood, but she does not
cease. Those who were scattered abroad (Acts 8:4) founded the diaspora,
to which St. James addresses his Epistle: they are the prophets (James
5:10) who went about in Judea, Samaria, Galilee, and preached the word
of God to the Jews."—"Schaff-Herzog Encyclopedia of Religious Knowl-
edge" (three-volume edition, 1889), Vol. III, p. 1940.

What a remarkable body of men and women ! That was the

apostolic church. It was the church Christ founded. It was the
church Paul called the body of Christ. It was the kind of church
which Christ desired should continue through the centuries until
His return. That church was represented in the book of Reve-
lation thus :
"I saw, and behold a white horse: and he that sat on him had
a bow; and a crown was given unto him : and he went forth con-
quering, and to conquer." Rev. 6 : 2. Or, following Goodspeed's
translation, "He was given a crown, and he rode forth a victor
to conquer." The might and the triumphs of that church came
172 THE ABIDING GIFT OF PROPHECY

through the gifts dispensed by the Holy Spirit, who came at

Pentecost in fulfillment of Joel's prophecy and the promise of
the Father.
Embraces the Last Days of Time
But the prophecy of Joel reaches to the last days of time—
to "the remnant whom the Lord shall call." Joel 2 :32. It in-
cludes "the remnant of her seed, which keep the commandments
of God, and have the testimony of Jesus Christ;" and this "testi-
mony of Jesus is the spirit of prophecy." Rev. 12 :17; 19:10.
Thus it is clear that the manifestations of this prophetic gift
were not to be limited to the apostolic age or to any one century.
The prophecy extends to the special signs of Christ's coming, to
the remnant of His people, and to the great and terrible day of
the Lord. A remnant is incontrovertibly the last. The remnant
church is therefore the last period of the church of Christ that
will live on this earth—the people of God who will be living and
waiting for translation when He comes.
If this understanding of the prophecy is correct, we may
reasonably look for, and expect to find, the prophetic gift
manifested here and there among the followers of Christ from
Pentecost to the end of time.
 IV
THE CHRISTIAN ERA
 CHAPTER XVII

The Witness of the Second Century

Pr HUS far we have pursued the study of the prophetic gift as it
I is revealed in the records of the Sacred Scriptures. We have
traced its manifestations through men and women of God's
choosing from the time of Adam's banishment from Eden to the
death of John, the apostle-prophet, who wrote the book of Reve-
lation, the last book of the Sacred Canon.
From the close of the apostolic period onward, information
regarding the manifestation of this gift in the church must be
sought in the records of history, particularly of church history.
As we enter this field, however, we discover a decided difference
of opinion on whether or not the prophetic gift continued after
the death of the first apostles and the close of the New Testa-
ment canon. One view, held and advocated by certain Christian
scholars and writers, is that the operation of the prophetic gift
ceased with the close of the first century. Regarding this view,
Dr. A. J. Gordon, in his excellent volume, "The Ministry of
Healing," published in 1883, says :1
"A call recently put forth in one of our religious journals, asking the
opinion of ministers, teachers and theological professors on this point
was very largely answered; and the respondents were well-nigh unani••
mous in the opinion that the age of miracles passed away with the
apostolic period. . . . There were only one or two replies which gave.
countenance to the view, that miracles are possible in all ages and have
appeared more or less numerously in every period of the church's his-
tory."—Pages 1, 2. Boston: Howard Gannett, 1883.
But notwithstanding this general uncertainty and disbelief,
in theological circles, in the continuance of the spiritual gifts
bestowed by our Lord and highly prized by His disciples, there
have been through the centuries, not only believers in these gifts,
but grateful receivers of their benefits. The evidence supporting
1 Unless otherwise noted, the italics, marks of parenthesis, and brackets in this
and the following quotations in this section are the author's.

(175)
12
176 THE ABIDING GIFT OF PROPHECY

this view appears substantial. Here are two declarations of great

confidence in the continuity of the spiritual gifts:
"Witnesses who are above suspicion leave no room for doubt that
the miraculous powers of the apostolic age continued to operate at least
into the third century."—"The Conflict of Christianity With Heathen-
ism," Dr. Gerhard Ulhorn, p. 169. New York: Charles Scribner's Sons,
1899.
Commenting on this statement, Dr. Gordon argues thus :
The Church Needs the Gifts
"This concession is a very important one in its bearings on this whole
subject. Prove that miracles were wrought, for example, in the second
century after Christ, and no reason can be thereafter urged why they
might not be wrought in the nineteenth century."—"The Ministry of
Healing," p. 58.
Regarding the imperative need of the continuance-in-the-
church of all the spiritual gifts bestowed by our Lord at His
ascension, the following forceful statement is made by the Rev-
erend Wm. Eddy, of the Methodist Church :
"It will not do to say that these gifts were restricted in their bestow-
ment to the apostles and early Christians. All will allow that what Paul
says of 'charity, or love,' the more excellent way,' in 1 Corinthians 13,
applies to Christians in all subsequent time, and yet he immediately
exhorts to 'covet earnestly the best gifts.' The truth is, the church needs
these gifts at this day to battle against error in its various forms. She
- needs them to preserve in her own mind the idea of the spiritual, the
supernatural. She needs them as ornaments to supersede her jewelry.
Let her 'covet earnestly' these gifts, and there would be less covetousness
of worldly display. . . . We should covet the gift of prophecy. It is a
New Testament endowment."—Northwestern Christian Advocate, 1855.

This statement is in full harmony with Paul's exhortation in

1 Corinthians 14 :39, "Covet to prophesy." All the context in
chapters 12 to 14 makes it unquestionably clear that the gift of
prophecy is to abide in the church to the end of the gospel dis-
pensation as truly as "abideth faith, hope, charity." In fact,
verse 1 of the 14th chapter urges the church to "follow after
THE WITNESS OF THE SECOND CENTURY 177

charity, and desire spiritual gifts, but rather that ye may proph-
esy." Cultivating love and desiring spiritual gifts are to continue
together in the church, without any limit of time on either. Of
the gifts, that of prophecy is most to be desired, and therefore
to be confidently expected.
That the prophetic gift, as well as the other gifts with which
it was associated, continued indeed in the church after the
apostles had gone to their graves is certified by reliable testi-
mony in history, supported by theological scholarship and
opinion. A brief survey of the testimony pertaining to this
subject now engages our attention.
In an extended review of this question a writer in the Ency-
clopmdia Britannica says :
"The most important facts known at present about the manner of
life, the influence, and the history of the early Christian prophets are the
following: (1) Until late in the second century the prophets (or proph-
etesses) were regarded as an essential element in a church possessing the
Holy Ghost. Their existence was believed in, and they did actually exist.
. . . Not a few Christian prophets are known to us by name: as Agabus,
Judas, and Silas, in Jerusalem; Barnabas, Simon Niger, etc., in Antioch;
in Asia Minor, the daughters of Philip, Quadratus, Ammia, Polycarp,
Melito."—Volume XXII, art., "Prophet," p. 448, 11th edition.

The Testimony of Gibbon

All who are acquainted with the religious views of Edward
Gibbon, writer of the monumental "History of the Decline and
Fall of the Roman Empire," must admit that whatever he wrote
regarding the early church was written without any bias of favor
toward the church. Of the Christian church during the second
century, Gibbon, writing in the eighteenth century, gives this
very clear and impartial testimony :
"The Christian church, from the time of the apostles and their first
disciples, has claimed an uninterrupted succession of miraculous powers,
the gift of tongues, Of vision, and of prophecy; the power of expelling
demons, of healing the sick, and of raising the dead. . . .
"The divine inspiration, whether it was conveyed in the form of a
waking or of a sleeping vision, is described as a favor very liberally be-
178 THE ABIDING GIFT OF PROPHECY

stowed on all ranks of the faithful, on women as on elders, on boys as

well as upon bishops. When their devout minds were sufficiently prepared
by a course of prayer, of fasting, and of vigils, to receive the extraordinary
impulse, they were transported out of their senses and delivered in ecstasy
what was inspired, being mere organs of the Holy Spirit, just as a pipe or
flute is of him who blows into it. We may add, that the design of these
visions was, for the most part, either to disclose the future history, or to
guide the present administration, of the church."—Milman's "Gibbon's
Rome," chap. 15, "The Progress of the Christian Religion, and the Sen-
timents . . . and Condition of the Primitive Christians," Vol. 1, sec. 3,
pp. 539, 540, par. 26.

Such are the frank statements of this great historian, regard-

ing a phase of history which it is understood he regarded rather
distasteful to himself. Though he presents the possession of the
spiritual gifts by the church as only a claim, yet he does not
refute the_claim„and recites the exercise and aims. of the gifts
with greater clearness and impartiality than do some of the
theologians. His statements are definite and positive, and are
of much value in our present study. They are well supported
by other accredited writers.
The Christian church, says Gibbon, from the time of the
apostles onward, claimed a succession of miraculous powers,
such as the gift of tongues, of vision, of prophecy, and of healing
the sick. He also states that the object of the visions—the pro-
phetic gift—was "either to disclose the future history or to
guide the present administration of the church."—Id., page 107.
This is precisely the purpose for which the prophetic gift was
ever bestowed. The historian's word harmonizes, therefore, with
the Biblical specifications concerning the operation of this gift,
and really constitutes a fitting comment on Paul's definition of
its purpose, "for the edifying of the body of Christ."

The Testimony of Mosheim

The significant testimony placed on record by Gibbon is fully
supported by Mosheim, a church historian of high repute, who
wrote with candor and certainty regarding the manifestation of
THE WITNESS OF THE SECOND CENTURY 179

the spiritual gifts in the primitive church during both the second
and the third centuries :
"That what are called the MIRACULOUS gifts of the Holy Spirit, were
liberally conferred, not only in this but also in the following century,
especially on those engaged in propagating the gospel; all who are called
Christians, believe, on the unanimous and concordant testimony of the
ancient writers. Nor do we, in my opinion, hereby incur any just charge
of departing from sound reason. For, as these.witnesses are all grave
men, fair and honest, some of them philosophers, men who lived in dif-
ferent countries, and relate not what they HEARD, but what they SAW,
call God to witness the truth of their declarations (see ORIGEN, contra
Celsum, 1. i., p. 35, ed. Spencer), and do not claim for themselves, but
attribute to others, these miraculous powers; what reason can there be,
for refusing to believe them?"—"Institutes of Ecclesiastical History,"
John Lawrence von Mosheim, D. D., Book I, cent. 2, part 1, chap. 1.
Notes on par. 8. New York: Robert Carter & Bros.

It is to the presence of these gifts in the church that Mosheim

attributes the marvelous power that attended the proclamation
of the gospel in pagan lands.
But more than the manifestations of power attended these
gifts. The rapid progress of the gospel among the nations, and
the stability of this work, are attributed by Mosheim to "the
extraordinary divine gifts which the Christians exercised." His
statement is very clear :
"It is easier to conceive than to express, how much the MIRACULOUS
POWERS and the EXTRAORDINARY DIVINE GIFTS which the Christians exer-
cised on various occasions, contributed to extend the limits of the church.
The gift of foreign tongues appears to have gradually ceased, as soon as
many nations became enlightened with the truth, and numerous churches
of Christians were everywhere established; for it became less necessary
than it was at first. But the other gifts with which God favored the rising
church of CHRIST, were, as we learn from numerous testimonies of the
ancients still conferred on particular persons here and there."—Id.,par.8.

It should be noted that 1VIosheim's statements are based "on

the unanimous and concordant testimony of the ancient writers,"
who, as he affirms in the context, were "grave men, fair and hon-
est, some of them philosophers, men who lived in different coun-
180 THE ABIDING GIFT OF PROPHECY

tries, and relate not what they HEARD, but what they SAW."
Surely the testimony of these eyewitnesses contributes reliable
information.
The Testimony of Eusebius
One of the outstanding sources of authentic history of the
Christian church during the second century is a volume, entitled
"Ecclesiastical Histgry," written by Eusebius, Bishop of the
Christian church in Caesarea, Palestine. Eusebius was one of
the most learned men of his age. He is referred to in the "Ency-
clopaedia Britannica" (14th edition, art.,,"Eusebius") as having
recorded the experiences of the church during the second cen-
tury, "in the belief that the old order of things was passing
away." His history covers the first and second centuries of the
Christian era, and was completed about 324 or 325. Its value
lies in "the wealth of the materials which it furnishes for a
knowledge of the early church." •
Of this "Ecclesiastical History," written by Eusebius, Philip
Schaff, a modern historian of note, says :
"Eusebius, bishop of Caesarea, in Palestine, and contemporary with
Constantine the Great, composed a church history in ten books ( bcKAncrta-
crruci) lo-Top(a, from the incarnation of the Logos to the year 324), by
which he has won the title of the Father of church history, or the Chris-
tian Herodotus. Though by no means very critical and discerning, and
far inferior in literary talent and execution to the works of the great
classical historians, this Ante-Nicene church history is invaluable for its
learning, moderation, and love of truth; for its use of sources since totally
or partially lost; and for its interesting position of personal observation
between the last persecutions of the church and her establishment in the
Byzantine Empire."—"History of the Christian Church," Vol. I, "Apos-
tolic Christianity," p. 28. New York: Charles Scribner's Sons, 1887.
The publisher's note on "Eusebius" in "Bohn's Ecclesiastical
Library" says of his history :
"The 'Ecclesiastical History' of Eusebius, which succeeds immedi-
ately to the Acts of the Apostles, and is for a considerable period the only
work of the kind, possesses a value to subsequent ages which belongs to
no other uninspired document."—London: Bell and Daldy, 1872.
THE WITNESS OF THE SECOND CENTURY 181

In his "Ecclesiastical History" Eusebius records the names,

with brief information, of a number of leading messengers of
the church in the second century, who, he says, were endowed
with spiritual gifts, including the gift of prophecy. One of these
was Quadratus of Athens, of whom Eusebius wrote in these
words :
"Of those that flourished in these times, Quadratus is said to have been
distinguished for his prophetical gifts. There were many others, also,
noted in these times, who held the first rank in the apostolic succession.
These, as the holy disciples of such men, also built up the churches where
foundations had been previously laid in every place by the apostles. They
augmented the means of promulgating the gospel more and more, and
spread the seeds of salvation and of the heavenly kingdom throughout
the world far and wide. . . . The Holy Spirit, also, wrought many won-
ders as yet through them, so that as soon as the gospel was heard, men
voluntarily in crowds, and eagerly, embraced the true faith with their
whole minds."—"The Ecclesiastical History of Eusebius Pamphilus,"
translated from the Greek by Rev. C. F. Cruse, A. M., Book III, chap.
38, pp. 111,112. London: George Bell and Sons, 1879.

Both True and False

Recognizing along with the true the presence of the false who
came to harass the church, the same writer adds :
"After stating other matters, he [Miltiades, the historian] enumerates
those who had prophesied under the New Testament. Among these he
mentions one Ammias and Quadratus. 'But the false prophet,' says he,
'is carried away by a vehement ecstasy, accompanied by want of all shame
and fear. Beginning, indeed, with a designed ignorance, and terminating,
as beforesaid, in involuntary madness. They will never be able to show
that any of the Old, or any of the New Testament, were thus violently
agitated and carried away in spirit. Neither will they be able to boast
that Agabus, or Judas, or Silas, or the daughters of Philip, or Ammias
in Philadelphia, or Quadratus, or others that do not belong to them, ever
acted in this way. . . . For the apostle shows that the gift of prophecy
should be in all the church until the coming of the Lord.' "—Id., Book
V, chap. 17, p. 187.
Quadratus, here named, was a man of considerable influence.
He wrote an Apology and a defense to Emperor Adrian in behalf
182 THE ABIDING GIFT OF PROPHECY

of the Christians. It seems to have been existent as late as the

seventh century (Photius : Cod., 162). Concerning Quadratus,
Dean (Frederic W., D. D., F. R. S.) Farrar writes:
"Nothing is really known of the writer of the Apology, of which an
interesting fragment is preserved by Eusebius, in which the writer says
that some were still living in his day on whom Christ had performed His
miracles of healing."—"Lives of the Fathers," chap. 4, p. 129. London:
Adam and Charles Black, 1907.
Eusebius says of this Apology, extant in his day, the fourth
century:
"The work is still in the hands of some of the brethren, as also in our
own, from which anyone may see evident proof, both of the understand-
ing of the man, and of his apostolic faith.
"This writer shows the antiquity of the age in which he lived, in these
passages: 'The deeds of our Saviour,' says he, 'were always before you
[the emperor] for they were true miracles; those that were healed, those
that were raised from the dead, who were seen, not only when healed and
when raised, but were always present. They remained living a long time,
not only whilst our Lord was on earth, but likewise when He had left the
earth. So that some of them have also lived to our own times.' Such
was Quadratus."—"The Ecclesiastical History of Eusebius Pamphilus,"
Book IV, chap. 3, p. 118.

This is instructive and valuable testimony. It connects us up

closely with the apostles. It expresses confidence in the posses-
sion and working of the spiritual gifts at that period. It tells us
of the great power that attended Christian workers, and of the
marvelous results that followed. It should be observed that
"Quadratus is said to have been distinguished for his prophetical
gifts." This was in the early part of the second century after
the apostles had gone to their rest.
The Testimony of Justin
After we leave the inspired writers of the New Testament, we
must obtain our information concerning the church in the sec-
ond, third, and fourth centuries, from early church historians,
and contemporary ecclesiastical writers. Drawing from these
THE WITNESS OF THE SECOND CENTURY 183

sources, we turn first to the testimony of Justin Martyr, who was

among the earliest converts from paganism in the second cen-
tury. Born of pagan parents in Flavia Neapolis, Samaria, about
114 A. D., he was well educated, and was said to be a true lover
of "sound philosophy," ever seeking for knowledge that would
satisfy the longings of his soul. At last the account of the life
and death of Christ made a deep impression upon his mind, and,
pagan philosopher though he was, Justin was constrained to
accept the Saviour as his Lord and Master, and united with the
hated and persecuted Christians, whose extraordinary fearless-
ness in the presence of death had greatly impressed him. He soon
became one of the most influential defenders of the gospel and
the church.
His writings are among the most important that come down
to us from the second century. He wrote able replies to critics
and opposers of all classes. He also wrote defenses and appeals to
emperors in behalf of the gospel and the persecuted Christians.
One writer declares that Justin Martyr was a valuable authority
on the life of the Christian church in the middle second century.
Concerning Spiritual Gifts
One of the books written by Justin was known as his "Dia-
logue With Trypho, a Jew," in which there is found a valuable
statement regarding the manifestation of spiritual gifts in the
church at that time, reading as follows :
"Daily some (of you) are becoming disciples in the name of Christ,
and quitting the path of error; who are also receiving gifts, each as he
is worthy, illumined through the name,of this Christ. For one receives
the spirit of understanding, another of counsel, another of strength,
another of healing, another of foreknowledge, another of teaching, and
another of the fear of God."
"To this Trypho said to me, 'I wish you knew that you are beside
yourself, talking these sentiments.'
"And I said to him, 'Listen, 0 friend, for I am not mad or beside
myself; but it was prophesied that, after the ascent of Christ to heaven,
He would deliver us from error and give us gifts. The words are these:
"He ascended up on high; He led captivity captive; He gave gifts to
184 THE ABIDING GIFT OF PROPHECY

man." Accordingly, we who have received gifts from Christ, who has.
ascended up on high, prove from the words of prophecy that you, "the
wise in yourselves, and the men of understanding in your own eyes," are
foolish, and honor God and His Christ by lip only. But we, who are
instructed in the whole truth, honor them both in acts, and in knowledge,
and in heart, even unto death.' "—Justin Martyr's "Dialogue With
Trypho," "The Ante-Nicene Fathers," Vol. I, chap. 39, p. 214. Buffabo:
The Christian Literature Publishing Company, 1885.
He says further in the same dialogue :
" Tor the prophetical gifts remain with us, even to the present time.
And hence you ought to understand that (the gifts) formerly among your
nation [the Jews] have been transferred to us. And just as there were
false prophets contemporaneous with your holy prophets, so are there
now many false teachers amongst us, of whom our Lord forewarned us
to beware; so that in no respect are we deficient, since we know that He
foreknew all that would happen to us after His resurrection from the
dead and-ascension to heaven. For He said we' would-be put to death,
and hated for His name's sake; and that many false prophets and false
christs would appear in His name, and deceive many: and so has it come
about.' "—Id., chap. 82, p. 240.
Transferred From Jews to Christians
That the reader may have an insight into Justin's precise
attitude regarding these matters, we here quote from his own
words, preserved for us :
"For after Him [Christ] no prophet has arisen among you [the Jew-
ish nation]. Now, that (you may know that) your prophets, each receiv-
ing some one or two powers from God, did and spoke the things which
we have learned from the Scriptures, attend to the following remarks of
mine. Solomon possessed the spirit of wisdom, Daniel that of under-
standing and counsel, Moses that of might and piety, Elijah that of fear,
and Isaiah that of knowledge; and so with the others: each possessed one
power, or one joined alternately with another; also Jeremiah, and the
twelve (prophets), and David, and, in short, the rest who existed amongst
you. Accordingly He (that is, the Spirit,) rested, i. e., ceased, when He
[Christ] came, after whom, in the times of this dispensation wrought out
by Him amongst men, it was requisite that such gifts should cease from
you [the Jews] ; and having received their rest in Him, should again, as
had been predicted, become gifts which, from the grace of His Spirit's
THE WITNESS OF THE SECOND CENTURY 185

power, He imparts to those who believe in Him, according as He deems

each man worthy thereof. I have already said, and do again say, that it
had been prophesied that this would be done by Him after His ascension
to heaven. It is accordingly said, 'He ascended on high, He led captivity
captive, He gave gifts unto the sons of men.' And again, in another
prophecy it is said: 'And it shall come to pass after this, I will pour out
My Spirit on all flesh, and on My servants, and on My handmaids, and
they shall prophesy.' "
"Now, it is possible to see amongst us women and men who possess
gifts of the Spirit of God."—Id., chaps. 87 and 78, p. 243.
This is testimony from a witness associated with the early
Christian believers in the great activities of the gospel. Justin
does not himself claim to be endowed with any of these gifts. He
states that "the prophetical gifts remain with us, even to the
present time," and that some are "illumined through the name
of this Christ." For one receives the spirit of understanding,
another of counsel, another of strength, another of healing, an-
other of foreknowledge (gift of prophecy), another of teaching.
This accords fully with Paul's statement on the operation of the
spiritual gifts. The apostles were now all dead. A new genera-
tion was carrying on the work nearly a century after Paul wrote
his epistle to the Corinthian church. But Christ in heaven was
alive, and according to this testimony was still dispensing His
gifts to the members of His body, the church.
The Testimony of Irenaeus
Valuable testimony regarding the presence of spiritual gifts
in the church during the second century was also borne by
Irenaeus, Bishop of Lyons, in France, thus leading us to the
western outposts of the church. The birth and death of Irenaeus
are not definitely recorded in any of the ancient documents. He
is believed, however, to have been born in Smyrna, or Syria,
about 120 A. D., and that he perished with other martyrs about
the close of the second century.
It appears that, as a young man, Irenaeus was a pupil of that
godly man, Polycarp of Smyrna. In an epistle written later in
life to Florinus, Irenaeus says :
186 THE ABIDING GIFT OF PROPHECY

"I saw thee when I was yet a boy in Lower Asia with Polycarp. . . .
I remember the events of those times much better than those of more
recent occurrence. . . I can tell also the very place where the blessed
Polycarp was accustomed to sit and discourse; and also his entrances,
his walks, the complexion of his life, and the form of his body, and his
conversations with the people, and his familiar intercourse with John
[the apostle], as he was accustomed to tell, as also his familiarity with
those that had seen the Lord."—"The Ecclesiastical History of Eusebius
Pamphilus," Book V, chap. 20, p. 192.
This record, declares one discerning writer, establishes a chain
of testimony ( John-Polycarp-Irenaeus) which is "without par-
allel in early church history." Dean Farrar says that Irenaeus
was "the earliest church writer who quotes from almost every
book of the New Testament."—"Lives of the Fathers" Vol. 1,
chap. 3, sec. 2, p. 100.
On the value of his writings, we read :
"The writings of Irenaeus are invaluable to us as an index of the
views which the primitive church of Christ held on many very important
points that have become matters of controversy between the different
branches of the Christian church up to our own day."—"Cyclopcedia of
Biblical, Theological, and Ecclesiastical Literature," McClintock and
Strong, Vol. IV, art., "Irenaeus," page 649.

Irenaeus wrote extensive works against the licentious prac-

tices and foolish doctrines that sought a foothold in the church.
His great task was to lay bare the real character of the many
forms of Gnosticism, and to show their essential unity with the
old pagan mythology and heathen philosophy. Farrar declares
that he "frequently refers to elders who were pupils of the
apostles."
Such is the man who, as an eyewitness, bears positive testi-
mony concerning the presence and operation of spiritual gifts in
the church during the latter half of the second century. He says :
"Wherefore, also, those who are in truth His disciples, receiving
grace from Him, do in His name perform (miracles), so as to promote
the welfare of other men, according to the gift which each one has
received from Him. For some do certainly and truly drive out devils,
THE WITNESS OF THE SECOND CENTURY 187

so that those who have thus been cleansed from evil spirits frequently
both believe (in Christ), and join themselves to the church. Others
have foreknowledge of things to come: they see visions, and utter pro-
phetic expressions. Others still, heal the sick by laying their hands upon
them, and they are made whole. Yea, moreover, as I have said, the dead
even have been raised up, and remained among us for many years. And
what shall I more say? It is not possible to name the number of the gifts
which the church, (scattered) throughout the whole world, has received
from God, in the name of Jesus Christ, who was crucified under Pontius
Pilate, and which she exerts day by day for the benefit of the Gentiles,
neither practicing deception upon any, nor taking any reward from them
(on account of such miraculous interpositions). For as she has received
freely from God, freely also does she minister (to others).
"Nor does she perform anything by means of angelic invocations,
or by incantations, or by any other wicked curious art; but, directing
her prayers to the Lord, who made all things, in a pure, sincere, and
straightforward spirit, and calling upon the name of our Lord Jesus
Christ, she has been accustomed to work miracles for the advantage
of mankind, and not to lead them into error."—"Ante-Nicene Christian
Library," Vol. V ,"Irenaeus Against Heresies," Book II, chap. 32, pp. 245,
246. Edinburgh: T. & T. Clark, 1868.

After quoting this same passage from Irenaeus, Eusebius says :

"We hear many of the brethren in the church who have prophetic
gifts, and who speak in all tongues through the Spirit, and who also bring
to light the secret things of men for their benefit, and who expound the
mysteries of God."—"The Ecclesiastical History of Eusebius Pamphilus,"
Book V, chap. 7, p. 175.

False Appears With the True

These are calm, frank statements, open to challenge by any
of the contemporary opponents of Christianity if not true to fact.
Those who were truly the disciples of Christ are represented as
possessing special gifts for healing, casting out of evil spirits,
and leading men and women from paganism to the acceptance
of Christ, the Saviour of men.
It should be observed that Irenaeus makes special mention
of visions and prophetic communications. This account of the
188 THE ABIDING GIFT OF PROPHECY

operation of the gifts of the Holy Spirit is in full accord with

the one Justin Martyr left on record. Moreover, in his work
"Against Heresies," Irenaeus, like Justin, recognizes the exist-
ence of false prophets in his day, as well as declares the presence
of the true. It may be appropriately observed here that when-
ever the genuine gift is to be found, the spurious will nearly
always make its appearance to counterfeit and discredit the true.
An example of the workings and character of a false prophet in
those days is given in Chapter XIII in Irenaeus' work, headed
"The Deceitful Arts and Nefarious Practices of Marcus." After
describing the method of Marcus in dealing with one of his
woman dupes, and telling of the uncleanness of life that accom-
panied such frauds, Irenaeus adds this word concerning the atti-
tude of "the most faithful" :
"But already some of the most faithful women, possessed of the fear
of God, and not being deceived -(whom,- nevertheless, he did his test to —
seduce like the rest by bidding them prophesy), abhorring and execrat-
ing him, have withdrawn from such a vile company of revelers. This
they have done, as being well aware that the gift of prophecy is not
conferred on men by Marcus, the magician, but that only those to whom
God sends His grace from above possess the divinely bestowed power
of prophesying; and then they speak where and when God pleases, and
not when Marcus orders them to do se—"Ante-Nicene Christian Li-
brary," Vol. V, "Irenaeus Against Heresies," Book I, chap. 13, p. 53.
The statements reproduced in this chapter furnish impressive
evidence that the Christian church of the second century was
still endowed with spiritual gifts such as had been bestowed
upon the apostles and their converts in the first century.
 CHAPTER XVIII

Evidences in the Third and Fourth

Centuries
/THAT the presence and operation of the heavenly gifts were
I needed to meet the mighty forces of evil that were arrayed
against the cause of God after the ascension of our Lord will be
readily admitted. In the first centuries of the Christian era, Jews
and pagans alike were bent on the utter annihilation of the Chris-
tian church. To meet this powerful opposition successfully, the
disciples required superhuman wisdom, grace, and power. That
need was supplied through the spiritual gifts imparted to the
messengers of the cross by their Lord who sent them forth. The
mighty deeds wrought by these gifts through the apostles, and
then by the godly men of the second century, as we have seen,
were still continued to some extent in the third century. This
is attested by modern church historians who have given the
subject exhaustive investigation, and by the testimony of pious
men who were eyewitnesses of what took place in those ancient
times.
After reviewing the evidence left on record by writers of this
period, the historian Robert Miller says :
"Now from all these testimonies it plainly appears that the miracu-
lous powers bestowed on the church, and as a remainder of the apostolic
spirit, did continue till toward the end of the third century, which did
very much tend to overthrow the heathenish idolatry, and to promote
the success of the gospel, notwithstanding all opposition."—"History of
the Propagation of Christianity and the Overthrow of Paganism," Vol.
I, Cent. HI, pp. 318, 319.
This testimony accords with the view of Ulhorn that "wit-
nesses who are above suspicion leave no room for doubt that the
miraculous powers of the apostolic age continued to operate at
least into the third century."
No search for the presence of the gifts between the second
and fourth centuries would be complete if it failed to include
(189)
190 THE ABIDING GIFT OF PROPHECY

mention of claims to the possession of the gift of prophecy made

by the Montanists. Unfortunately, the meager records available
have been preserved chiefly by those opposed to the gifts. These
gifts have, in turn, ever been misunderstood and maligned by
the opposers of God's gracious provision; therefore, too much
reliance cannot be placed upon the testimony of its rejecters.
The Claims of the Montanists
There are many who are persuaded that the Montanists repre-
sent a line of God's true witnesses paralleling the growing apos-
tasy that later became the "man of sin," dominant throughout
the Middle Ages. Others, impressed by evidences of fanaticism,
at certain times and places, have questioned all Montanist claims
to spiritual gifts, and have placed the Montanists among the
sectarian heretics.
Without attempting to settle the point, it is sufficient here to
point out that historical evidence reVeals-tlie fact that claim was
made by this group to the manifestation of the gifts,— especially
the gift of prophecy,— and that such was regarded neither incon-
sistent nor impious by those who sought seriously to determine
its genuineness.
The earliest ecclesiastical synods were called to discuss the
Montanist movement. The leaders of the church were not slow
to mark the serious consequences of recognizing the uncontrolled
authority of prophets who might arise among the lay members
of the church. Prominent men in the church opposed Montan-
ism, the records tell us. One sect, later known as the Alogi, in
opposing the claim of prophecy, went so far as to reject the book
of Revelation, and even the Gospel of John, because of its prom-
ise of the Paraclete.
Whatever conclusion one may reach, therefore, regarding the
genuineness of the claims of Montanism to the prophetic office,
historians generally agree that the controversy resulted in a defi-
nite action taken by the ecclesiastical dignitaries of the church
to discredit all such claims for the future. The full significance
of this action should impress itself upon us, for it has a bearing
upon the future course of the church that is far-reaching:
EVIDENCES IN THE THIRD AND FOURTH CENTURIES 191
"The most immediate and striking result of Montanism was its effect
upon the final formation of the New Testament canon. The church met
the proclamation of a new era of prophecy with the authoritative dec-
laration that revelation was closed and prophecy was at an end. . . .
The channel of truth is not to be the lonely individual in communion with
God, but the supernaturally ordained hierarchy of the chfirch."—"The
Church's Debt to Heretics," Rufus M. Jones, p. 143. New York: George
H. Doran Company; London: James Clarke & Co., Limited.
Of the cessation of prophecy, H. B. Swete says :
"The church herself did not at once resign herself to the loss of proph-
ecy. But the exigencies of controversy, added to the growing officialism
of the church, succeeded in silencing this conviction, and the church
ceased to prophesy, leaving Montanism in possession of a claim which
rightly belonged to the church."—Biblical World, September, 1905.

Pronouncement Against Prophecy

Let us note clearly the subtle danger to the church involved
in this official pronouncement against prophecy. The "super-
naturally ordained hierarchy," might and actually did, as we
know, in later days depart so far from God as actually to assume
to speak for Him. Communication from heaven must, they
declared, be made through men and women of ecclesiastical ap-
pointment. But we know that fitness for such a mission is by no
means regulated by official position. Furthermore, acceptance of
the dogma that the gift of prophecy, as manifest through visions
or dreams, was at an end, would make impossible in future days
any direct communication from heaven in the manner that had
been in operation from the days of Adam. There was thus an
attempt in connection with this issue to make the "hierarchy"
the infallible interpreter of the Scriptures, and the only source
through which added light might come to the church. This very
attitude is sufficient to account for the future hostility of church
leaders toward any manifestation of the prophetic gift, and for
the seeming rarity of its presence in the church during the cen-
turies th'at followed.
In our study of the doctrine and history of the prophetic gift,
we have now reached the fourth century. Momentous changes

13
192 THE ABIDING GIFT OF PROPHECY

in both the church and the Roman government have taken place
during the preceding three centuries. The few hundred believers
at the time of the ascension of our Lord have grown to millions
and in the face of most determined opposition.
' Developments in the Fourth Century
In three centuries of desperate effort by the Roman govern-
ment to blot out the church of Christ from the face of the earth,
it has discovered itself to be at war with an omnipotent power—
something vastly more than a mere earthly force. It has also
come to a realization of its own utter impotence in this direct
warfare. It has seen the spread of the gospel into every part of
its vast domain. Everywhere it has witnessed the upspringing
of churches composed of Roman citizens, won from the pagan
gods of the state, to Christ, the Son of God and Saviour of men.
But during these three centuries other changes of a very seri- _
ous character have developed. The church itself has suffered a
marked deterioration. It has lost seriously in what Christ called
its "first love;" or, as rendered pointedly by Weymouth, "You
no longer love Me as you did at first." Rev. 2 :4. Love for the
Master had not been extinguished, but it had lost a measure of
its fervor and glow. That loss opened the door for serious evils
to come into the church. Doctrinal heresies and jealousies, dis-
sensions and degeneracies, gained a foothold in the congrega-
tions. These evils, boring from within, accomplished what all
the opposition and persecution from without had failed to effect.
It resulted in weakening the great evangelistic endeavor of the
believers, and in general deterioration and worldliness through-
out their ranks. Indeed, we read the solemn words :
"A moral and intellectual paralysis had fallen upon Christendom."
—"The Great Controversy Between Christ and Satan," p. 60.

Another great peril that befell the church at the close of the
third century was the seeming surrender of the pagan state to
the Christian church. In the early part of the fourth century,
Constantine, the Roman emperor, professed to have abandoned
the pagan gods of the empire and to have accepted Christianity.
EVIDENCES IN THE THIRD AND FOURTH CENTURIES 193

He canceled the cruel edicts for the persecution of the Christians,

and issued others in their favor.
"The nominal conversion of Constantine, in the early part of the
fourth century, caused great rejoicing; and the world, cloaked with a
form of righteousness, walked into the church. Now the work of corrup-
tion rapidly progressed. Paganism, while appearing to be vanquished,
became the conqueror. Her spirit controlled the church. Her doctrines,
ceremonies", and superstitions were incorporated into the faith and
worship of the professed followers of Christ."—Id., pp. 49, 50.

But Constantine went to greater lengths. The historian says :

"He prohibited by law the worship of idols in cities and country,
commanded that no statues of the gods should be erected, nor any
sacrifices offered upon their altars, and sent into all the provinces
Christian presidents, forbidding the pagan priests to offer sacrifice, and
confirming to the former [the Christian presidents], the honors due to
their characters and stations."—"The History of the Christian Church,"
William Jones (two-volume edition), chap. 3, sec. 1, 168. Louisville:
Norwood & Palmer, 1831.
Establishment of the Papacy
This was surely an amazing change. Apparently the pagan
empire had surrendered to the Christian church.
"The fall of paganism, which may be considered' as having begun to
take place in the reign of Constantine, and as nearly consummated in
that of Theodosius, is probably one of the most extraordinary revolu-
tions that ever took place on the theater of this world. Their own writers
have described it as 'a dreadful and amazing prodigy, which covered the
earth with darkness, and restored the ancient dominion of chaos and
night.' "—Id., p. 193.
But no, it was not the fall of paganism that made this change
a great calamity—one that "covered the earth with darkness,
and restored the ancient dominion of chaos and night." It was
that which grew out of it, namely, the establishment of the
papacy. It was this that assuredly "covered the earth with dark-
ness," and brought "chaos and night" upon the earth.
The secret hand that brought about this great disaster is
clearly disclosed in this authoritative word :
194 THE ABIDING GIFT OF PROPHECY

"Satan . . . laid his plans to war more successfully against the

government of God, by planting his banner in the Christian church. . . .
The great adversary now endeavored to gain by artifice what he had
failed to secure by force. Persecution ceased, and in its stead were
substituted the dangerous allurements of temporal prosperity and worldly
honor. Idolaters were led to receive a part of the Christian faith, while
they rejected other essential truths. They professed to accept Jesus as
the Son of God, and to believe in His death and resurrection; but they
had no conviction of sin, and felt no need of repentance or of a change of
heart. With some concessions on their part, they proposed that Chris-
tians should make concessions, that all might unite on the platform of
belief in Christ. Now the church was in fearful peril. Prison, torture,
fire, and sword were blessings in comparison with this. Some of the
Christians stood firm, declaring that they could make no compromise.
Others were in favor of yielding or modifying some features of their
faith, and uniting with those who had accepted a part of Christianity,
urging that this might be the means of their full conversion. That was
a time of deep anguish to the faithful followers of Christ."—"The Great
Controversy Between Christ and Satan," pp. 42, 43.

Perilous Changes Foreknown and Revealed

To know, however, that these perilous changes were all fore-
known to the Lord, and that they were revealed to the prophets
and apostles long before they were made, together with the glori-
ous truth that the church of God's planting would ultimately
triumph, affords Christian believers abiding confidence in the
God of all wisdom and love. In Paul's farewell interview with
the elders of the church at Ephesus, he said to them :
"I know this, that after my departing shall grievous wolves enter in
among you, not sparing the flock. Also of your own selves shall men
arise, speaking perverse things, to draw away disciples after them."
Acts 20:29, 30.
It must have given the great apostle a heavy heart to foresee
the serious evils that would come upon the church he had labored
so earnestly to upbuild. But his predictions given by inspiration
were fulfilled. Grievous wolves did indeed enter in among the
innocent sheep, causing the spiritual ruin of multitudes. More-
over, from within the church itself men arose introducing here-
EVIDENCES IN THE THIRD AND FOURTH CENTURIES 195

sies and speaking perverse things, and they turned many disciples
away from the truth of the gospel. Gradually and almost imper-
ceptibly this took place during the first two or three centuries
after Christ. In the fourth, the tide is well-nigh resistless.
The same deplorable apostasy was foretold by Peter:
"There were false prophets also among the people, even as there
shall be false teachers among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them, and bring upon them-
selves swift destruction. And many shall follow their pernicious ways;
by reason of whom the way of truth shall be evil spoken of. And through
covetousness shall they with feigned words make merchandise of you:
whose judgment now of a long time lingereth not." 2 Peter 2:1-3.

Corruptions Brought In
Along with these clear prophetic predictions there may well
be placed the statement made by Mosheim regarding the cor-
ruptions brought into the church during the fourth century:
"An enormous train of different superstitions were gradually substi-
tuted in the place of true religion and genuine piety. This odious revolu-
tion was owing to a variety of causes. A ridiculous precipitation in
receiving new opinions, a preposterous desire of imitating the pagan
rites, and of blending them with the Christian worship."
"From these facts, which are but small specimens of the state of
Christianity at this time, the discerning reader will easily perceive what
detriment the church received from the peace and prosperity procured
by Constantine, and from the imprudent methods employed to allure the
different nations to embrace the gospel."—"An Ecclesiastical History,"
Vol. I, Cent. IT7, pp. 355, 356. Charlestown: Printed and published by
Samuel Etheridge, Jr., 1810.

All this is very greatly deplored by those who established

the pure and triumphant apostolic church. One writer puts it :
"Worship, and that idle propensity, which the generality of mankind
have towards gaudy and ostentatious religion, all contributed to establish
the reign of superstition upon the ruins of Christianity. . . .
"The reins being once let loose to superstition, which knows no
bounds, absurd notions, and idle ceremonies multiplied every day. . . .
The virtues that had formerly been ascribed to the heathen temples, to
196 THE ABIDING GIFT OF PROPHECY

their lustrations, to the statues of their gods and heroes, were now
attributed to Christian churches, to water consecrated by certain forms
of prayer, and to the images of holy men."
Popery the Consummation of Apostasy
But the most alarming' of the predictions of the change des-
tined to take place in the church is the one recorded by Paul in
his second letter to the Thessalonians :
"Let no man deceive you by any means: for that day shall not come,
except there come a falling away first, and that man of sin be revealed,
the son of perdition; who opposeth and exalteth himself above all that
is called God, or that is worshiped; so that he as God sitteth in the
temple of God, showing himself that he is God. Remember ye not, that,
when I was yet with you, I told you these things? And now ye know
what withholdeth that he might be revealed in his time. For the mystery
of iniquity doth already work: only he who now letteth will let, until
he be taken out of the way. And then shall that Wicked be revealed, whom
the Lord shall consume with the spirit of His mouth, and shall destroy
with the brightness of His coming: even him, whose coming is after the
working of Satan with all power and signs and lying wonders, and with
all deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved." 2 Thess.
2:3-10.
This, we understand, foretells seeming rejection of the pagan
gods and religion of Rome, and the establishment in their place
of the papal church—with the thinly disguised principles and
practices of that selfsame paganism. This was accomplished
during the first six centuries of the Christian era. Just what was
involved in this transition—this substitution of a masked Chris-
tianity for the stark paganism of the empire—is very clearly
explained by Wylie. How the dire inroads of centuries of almost
imperceptible but nevertheless steady progress were made to-
ward this satanic achievement, is condensed into this one com-
prehensive statement :
"Popery, then, we hold to be an after-growth of paganism, whose
deadly wound, dealt by the spiritual sword of Christianity, was healed.
Its oracles had been silenced, its shrines demolished, and its gods con-
signed to oblivion; but the deep corruption of the human race, not yet
EVIDENCES IN THE THIRD AND FOURTH CENTURIES 197
cured by the promised effusion of the Spirit upon all flesh, revived it
anew, and, under a Christian mask, reared other temples in its honor,
built it another Pantheon, and replenished it with other gods, which, in
fact, were but the ancient divinities under new names. All idolatries, in
whatever age or country they have existed, are to be viewed but as
successive developments of the one grand apostasy. That apostasy was
commenced in Eden, and consummated at Rome."—"The Papacy; Its
History, Dogmas, Genius, and Prospects," J. A. Wylie, Book I, chap. I,
pp. 12, 13. Edinburgh: Johnstone and Hunter, 1852.
Attempts to Restrain the Prophetic Gift
In harmony with this brief statement is the tragic picture
painted by Lawrence :
"The fourth century brought important changes in the condition of
the bishops of Rome. It is a singular trait of the corrupt Christianity
of this period that the chief characteristic of the eminent prelates was
a fierce and ungovernable pride. Humility had long ceased to be num-
bered among the Christian virtues. The four great rulers of the church
(the Bishop of Rome and the patriarchs of Constantinople, Antioch, and
Alexandria) were engaged in a constant struggle for supremacy. Even
the inferior bishops assumed a princely state, and surrounded themselves
-with their sacred courts. The vices of pride and arrogance descended
to the lower orders of the clergy; the emperor himself was declared to
be inferior in dignity to the simple presbyter, and in all public entertain-
ments and ceremonious assemblies the proudest layman was expected
to take his place below the haughty churchman. As learning declined and
the world sunk into a new barbarism, the clergy elevated themselves into
a ruling caste, and were looked upon as half divine by the rude Goths
and the degraded Romans. It is even said that the pagan nations of
the West transferred to the priest and monk the same awe-struck
reverence which they had been accustomed to pay to their Druid teachers.
The Pope took the place of their Chief Druid, and was worshiped with
idolatrous devotion; the meanest presbyter, however vicious and de-
graded, seemed, to the ignorant savages, a true messenger from the skies."
—"Historical Studies," Eugene Lawrence, pp. 20, 21. New York: Harper
Brothers, 1876.

This situation produced a crisis in the ranks of the true fol-

lowers of the Master. Their firm decision is disclosed in these
significant words of Mrs. E. G. White :
198 THE ABIDING GIFT OF PROPHECY

"After a long and severe conflict, the faithful few decided to dissolve
all union with the apostate church if she still refused to free herself
from falsehood and idolatry. They saw that separation was an absolute
necessity if they would obey the word of God."—"The Great Contro-
versy Between Christ and Satan," p. 45.
So the true dissenters from the dominant church began to
form a line that was to span the Middle Ages. They were soon to.
flee "into the wilderness" for the prophesied period of 1260 years.
This apostate Christian power —the papacy—having as-
sumed the name not only of a church, but of the one and only
true church, then began to hold sway, to a growing degree, over
the minds, rights, liberties, and earthly destinies of the human
race for over a thousand years. That period has been fitly called
"the Dark Ages," and "the world's midnight."
As the church began to depart from the standards of the doc-
trines and Christian experience of the first and second centuries,
it also began, consistently enough, to attempt to restrain and to
terminate the operation of the prophetic gift. While the restrain-
ing process was going on, there was decided opposition to it by
loyal believers. "The church herself," says Swete, as previously.
quoted, "did not at once resign herself to the loss of prophecy.
But the exigencies of controversy, added to the growing official-
ism of the church, succeeded in silencing this conviction and
the church ceased to prophesy."
Ecclesiastical Stand Against the Gift
The apostolic church had the gift of prophecy, and profited
by it greatly. The gifts were continued after the death of the
apostles, as we have seen. But when the ecclesiastical leaders
wanted it no more, they lost it,—as a church. After that, it ap-
peared here and there among true, humble believers. Reviewing
a controversy regarding the prophetic gift, which continued in
the church through the greater part of the second and third
centuries, a discerning writer declares :
"It was now taught that prophecy in general was a peculiarity of the
Old Testament ("lex et prophetae usque ad Johannem") ; that in the new
covenant God had spoken only through apostles; that the whole word
EVIDENCES IN THE THIRD AND FOURTH CENTURIES 199

of God so far as binding on the church was contained in the apostolic

record—the New Testament; and that, consequently, the church neither
required nor could acknowledge new revelations, or even instructions,
through prophets. The revolution which this theory gradually brought
about is shown in the transformation of the religious, enthusiastic
organization of the church into a legal and political constitution. A great
many things had to be sacrificed to this, and amongst others the old
prophets. The strictly enforced episcopal constitution, the creation of
a clerical order, and the formation of the New Testament canon accom-
plished the overthrow of the prophets. Instead of the old formula, 'God
continually confers on the church apostles, prophets, and teachers,' the
word now was: The church is founded in the (written) word of the
prophets (i. e. the Old Testament prophets) and the apostles (viz. the
twelve and Paul).' After the beginning of the third century there were
still no doubt men under the control of the hierarchy who experienced
the prophetic ecstasy, or clerics like Cyprian who professed to have
received special directions from God."—"Encyclopredia Britannica,"
Vol. XXII, art., "Prophet," 11th edition.
Such a decision by the bishops, presbyters, and other leaders
in the church could have no other influence than to discount,
restrain, and attempt to suppress the manifestation of that gra-
cious gift so greatly needed by the very ones who opposed it.
It will, of course, be evident to all that reference is here made
to two churches, or rather to the church at two different periods.
The first is the primitive church; the other is the church drifting
into apostasy. It was the latter that endeavored to silence con-
viction regarding the continuance of the gift of prophecy. But
that conviction was never entirely silenced. The canon of Scrip-
ture is indeed closed, but the gift of prophecy has never ulti-
mately ceased. There were times when the gift seemed to have
disappeared forever; but another has well said:
"In spiritually aroused eras in the history of the church, prophecy
again puts in its appearance. It has never ceased altogether."—"The
International Standard Bible Encyclopaedia," Vol. IV, art., "Prophecy,"
p. 2464.
Not until the gospel ceases on earth will the gift of prophecy
finally "cease,"—to use the authoritative term of Holy Writ.
 CHAPTER XIX

Separations From the Church

W E NOW take up the search for manifestations of pro-

phetic light during the blackness of that long, harsh night
that began to settle down upon the religious world during the
fourth century. That spiritual night grew fearfully dark and
dismal. The dominant church had hidden the Bible behind a
mass of tradition. She had turned from God's holy law. She had
substituted a human priest and an earthly ministry for our great
High Priest and His heavenly ministry. The nominal church
had become "the synagogue of Satan" (Rev. 2 :9), even -where
"Satan's seat" was (verse 13 ), and from it the true church, sym-
bolized by the "woman," later had to flee "into the wilderness"
where God had _prepared a "place" for her (Rev._12 :1-6).

Withdrawal From the Main Body

As the church began to depart more and more from the true
doctrines of the Bible, and to turn from the high spiritual and
moral standards of the apostolic church, devoted, loyal believers
were first grieved, and then alarmed, and finally aroused to de-
termined opposition. In vain they appealed and protested to
bishops, priests, and other leaders. Receiving no friendly re-
sponse assuring them of a reformation, and seeing the apostasy
expanding steadily and becoming entrenched, some of the zeal-
ous, courageous leaders, together with their churches, began to
withdraw from the main body of the professedly Christian
church, as has been stated in the preceding chapter:
"After a long and severe conflict, the faithful few decided to dissolve
all union with the apostate church if she still refused to free herself from
falsehood and idolatry. They saw that separation was an absolute neces-
sity if they would obey the word of God."—"The Great Controversy
Between Christ and Satan," p. 45.
It was this opposition to the growing apostasy, and this with-
drawal of loyal groups from the dominant church, that marked
(200)
SEPARATIONS FROM THE CHURCH 201

the beginning of the long series of protests and conflicts which

kept the true light shining through the long, dark night. The
great Reformation of the sixteenth century and the marvelous
light of the gospel that floods the whole world today form the
climax to the service of those loyal, suffering believers through
the struggles of a thousand years. It is fitting, therefore, that
we should acquaint ourselves with some of these courageous
leaders and their loyal churches, for this acquaintance will reveal
the forces that culminated in the glorious Reformation.

Novatian's Separation From Rome

Open conflict, begun by the Montanists, continued under No-
vatian, or Novatianus, the ordained minister of a church in the
city of Rome. Let us now trace the secession of the Novatians,
which took place a century or so before the sharp, general divi-
sion that came throughout Christendom. Says Jones :
"Long before the times of which we now treat [370-400 A. D.] some
Christians had seen it their duty to withdraw from the communion of
the Church of Rome. The first instance of this that we find on record,
if we except that of Tertullian [the Montanist], is the case of Novatian,
who, in the year 251, was ordained the pastor of a church in the city of
Rome."—"History of the Christian Church," William Jones, chap. 3,
sec. 2, p. 180.
As this separation was a drastic step, and was followed by
that of other devout leaders and their followers through the cen-
turies, it should be clearly understood why these separations
seemed imperative. It becomes necessary, therefore, to survey
rather specifically some of the historical aspects that form the
background to the object of our study.
Of the time and the conditions when the Novatians with-
drew, Mosheim says :
"The face of things began now to change in the Christian church.
The ancient method of ecclesiastical government seemed, in general,
still to subsist, while, at the same time, by imperceptible steps, it varied
from the primitive rule, and degenerated toward the form of a religious
monarchy."
202 THE ABIDING GIFT OF PROPHECY

"This change, in the form of ecclesiastical government, was soon

followed by a train of vices, which dishonored the character and authority
of those to whom the administration of the church was committed. For,
though several yet continued to exhibit to the world illustrious examples
of primitive piety and Christian virtue, yet many were sunk in luxury
and voluptuousness, puffed up with vanity, arrogance, and ambition,
possessed with a spirit of contention and discord, and addicted to many
other vices that cast an undeserved reproach upon the holy religion, of
which they were unworthy professors and ministers."—"An Ecclesiasti-
cal History," Vol. 1, Cent. III, pp. 258, 259.
Evils That Forced Separation
Novatian was a kind of minister who refused to take any part
in the apostasy. His character, and some of the evils that forced
him to separate from the main body, are set forth by Robinson:
Novatian was "a man of extensive learning, and held the same doc-
trine as .the _church did, and published several treatises in defense of
what he believed. His address was eloquent and insinuating, and his
morals were irreproachable. He saw with extreme pain the intolerable
depravity of the church. Christians, within the space of a very few years,
were caressed by one emperor and persecuted by another. In seasons of
prosperity, many rushed into the church for base purposes. In times
of adversity, they denied the faith, and ran back to idolatry again.
When the squall was over, away they came again to the church, with all
their vices, to deprave others by their examples. The bishops, fond of
proselytes, encouraged all this, and transferred the attention of the
Christians from the old confederacy for virtue, to vain shows at Easter,
and other Jewish ceremonies, adulterated too with paganism. . .
In the end, Novatian formed a church, and was elected bishop. Great
numbers followed his example, and all over the empire Puritan churches
were constituted and flourished through the succeeding two hundred
years. Afterward, when penal laws obliged them to lurk in corners, and
worship God in private, they were distinguished by a variety of names,
and a succession of them continued till the Ref ormation."—"Ecclesiasti-
cal Researches," Robert Robinson, p. 126. Cambridge: Francis Hodson,
1792.
Of the surprising extent of this body, we read :
"With respect to the extension of the schismatic (Novatian) church,
notice, for Spain, Pacian; for Gaul, the polemical work of Bishop Reticius
SEPARATIONS FROM THE CHURCH 203

of the fourth century; for Upper Italy, Ambrose ( De poenitentia) ; for

Rome, where in the fifth century, the Novatians had a bishop and many
churches, Socrates (Hist. Eccl., V. 14, VII, 1, 11) ; for Mauritania,
Alexandria (where they also had a bishop and several churches), Syria,
Paphlagonia, Phrygia, Bithynia, Scythia, etc., Socrates, Sozomen, and
Theodoret. In Constantinople they had three churches; and Socrates
gives the list of their bishops, with the principal events of their lives.
At the Council of Nicaea the Novatian bishop Arius was present. He
accepted the decisions of the council concerning the faith and the Easter
controversy, and was treated with much regard by the council. But the
emperor did not succeed in alluring him (the Novatian bishop) and his
party back into the bosom of the church. Ten years later, however,
(after the Council of Nicaea) when Constantine had somewhat changed
his theological views, he placed the Novatians in rank with the Marci-
onites and Valentinians, forbade them to worship in public, closed their
(heretical) churches, and ordered their books to be burnt. During the
Arian controversy the relation between the Novatians and the Catholic
Church was generally good, as the former showed no inclination towards
that heresy. But the danger was hardly over, before the Catholic Church
began persecutions. In Rome, Innocent I closed their churches, and
Celestine I forbade them to worship in public."—"Schaff-Herzog Ency-
clopedia of Religious Knowledge" ( three-volume edition, 1889), Vol. II,
art., "Novatian," p. 1672.

The Novatian Doctrines

Of the Novatian doctrines and discipline, Jones says :
"The doctrinal sentiments of the Novatians appear to have been
very scriptural, and the discipline of their churches rigid in the extreme.
They were the first class of Christians who obtained the name of
(CATHARI) Puritans, an appellation which doth not appear to have been
chosen by themselves, but applied to them by their adversaries; from
which we may reasonably conclude that their manners were simple and
irreproachable."—"The History of the Christian Church," William Jones,
chap. 3, sec. 2, p. 181.

Robertson adds this :

"As to the chief doctrines of the gospel, however, the Novatianists
were and continued steadily orthodox, and many of them suffered, even
204 THE ABIDING GIFT OF PROPHECY

to death, for the faith. The Council of Nicaea attempted to heal the
schism by conciliatory measures; but the Novatianists still regarded the
laxity of the church's discipline as a bar to a reunion with it, although
they were drawn into more friendly relations with the Catholics by a
community of danger during the ascendancy of Arianism. The sect long
continued to exist."—"History of the Christian Church," James C. Rob-
ertson, M. A., Vol. I, p. 170. London: John Murray, 1907.

Of the conflict with Catholic Church discipline, and the chal-

lenge of arbitrary church authority by Novatian, Neander has
written :
"With regard to the second main point of the controversy, the idea
of the church, Novatian maintained that, purity and holiness being one
of the essential marks of a true church, every church which, neglecting
the right use of discipline, tolerates in its bosom, or readmits to its
communion, such persons as, by gross sins, have broken their baptismal
vow, ceases by that very act to be a true Christian church, and forfeits all
the rights and privileges of a true church. On this ground the Novatian-
ists, as they held themselves to be alone the pure immaculate church,
called themselves. . . . the Pure."—"General History of the Christian
Religion and Church," Augustus Neander, Vol. I, p. 343. London: Henry
G. Bohn, 1853.
"Novatian, on the other hand, laid at the basis of his theory the
visible church as pure and holy, and these qualities were, in his view,
the essential conditions of the truly catholic church. The catholic (uni-
versal) church, though carried on by the succession of bishops, ceases, in
his opinion, to be a truly catholic one as soon as it becomes stained and
desecrated through fellowship with unworthy men."—Id., pp. 344, 345.

The Novatians gained the confidence and sympathy of people

everywhere who saw the peril and "groaned for relief." When
this one man, Novatian, showed the courage to break away from
the professing Christian church, the crisis was on, and thousands
took their stand with these Reforthers. Truly he was led of God.
It was such courageous loyalty to the teachings of Christ and
the apostles that kept the channel open for the manifestation
of the prophetic gift. It should likewise be remembered that a
succession of the Novatians under different names continued till
the Reformation of the sixteenth century.
SEPARATIONS FROM THE CHURCH

Donatists Break With Rome

In the early part of the fourth century the Novatians were
joined, or perhaps followed, by another company of sincere
Christians who broke away from the Catholic Church. These
were the Donatists, receiving their name from Donatus, their
leader, who had been elected Bishop of Carthage about the year
306 A. D. The reader will recall that it was in this century in
which the emperor and the bishops joined hands, and organically
united church and state. Of this time Mosheim says :
"An enormous train of different superstitions were gradually substi-
tuted in the place of true religion and genuine piety." "When we cast
an eye toward the lives and morals of Christians at this time, we find,
as formerly, a mixture of good and evil; some eminent for their piety,
others infamous for their crimes.. The number however of immoral and
unworthy Christians began so to increase, that the examples of real piety
and virtue became extremely rare."—"An Ecclesiastical History," Vol.
I, Cent. IV, pp. 355, 372.
Separation Inevitable
With such a departure as this from the high standards of the
apostolic church, it is not surprising that true spiritual leaders
and their followers separated from the dominant church. Indeed,
it was inevitable. Regarding Donatus and his followers Jones
says:
"He [Donatus] was a man of learning and eloquence, very exemplary
in his morals, and, as would appear from several circumstances, studi-
ously set himself to oppose the growing corruptions of the Catholic
Church. The Donatists were consequently a separate body of Christians
for nearly three centuries, and in almost every city in Africa, there was
one bishop of this sect and another of the Catholics. The Donatists were
very numerous, for we learn that in the year 411, there was a famous
conference held at Carthage between the Catholics and Donatists, at
which were present 286 Catholic bishops, and of the Donatists, 279."
—"The History of the Christian Church," William Jones, chap. 3, sec.
5, p. 222.
The Donatists, like the Novatians, remained separate from
the main body, and worked untiringly for the maintenance of the
206 THE ABIDING GIFT OF PROPHECY

true teaching and spiritual living of the people of God. Thou-

sands of the devout in all parts of northern Africa joined them.
Of course, they were not without imperfections and marked
limitations. They must be studied and judged in the light of
comparison with the apostasies and degeneracies of the time.
As was always the case with dissenters, the Catholic Church
endeavored to exterminate them. They continued, however,
until the middle of the sixth century. Says George Waddington :
"The Donatists have never been charged, with the slightest show of
truth, with any error of doctrine, or any defect in church government or
discipline, or any depravity of moral practice."—"A History of the
Church From the Earliest Ages to the Reformation," p. 153. New York:
Harper & Brothers, 1834.

The Waldensian Protestants

Historians have brought to light a vast amount of information
about the people and events that center in the Christian church,
or churches, known as the Waldenses, or Vaudois. It is now
certain that the Waldenses were not a single, isolated class of
one nation only. In their broadest and most comprehensive his-
tory, they embrace and represent, under variant names, many
of the protesting, reforming groups of Christians from early
centuries to the Reformation of the sixteenth century, and on
for a hundred years later. Concerning their antiquity and origin,
Alexis Muston in his monumental work, based on sources, says :
"The Vaudois of the Alps are, in my opinion, primitive Christians,
or descendants and representatives of the primitive church, preserved
in these valleys from the corruptions successively introduced by the
Church of Rome into the religion of the gospel. It is not they who have
separated from Catholicism, but Catholicism which has separated from
them by changing the primitive religion."—"History of the Waldenses,"
Vol. I, p. 17, 1875.
The noted Waldensian authority, William S. Gilly, M. A.
states the same essential fact in these words :
"The terms, Vaudois in French, Vallenses in Latin, Valdesi, or Vallesi
in Italian, and Waldenses in English ecclesiastical history, signify nothing
SEPARATIONS FROM THE CHURCH 207

more or less than 'Men of the Valleys ; ' and as the valleys of Piedmont
have had the honor of producing a race of people, who have remained
true to the faith introduced by the first missionaries, who preached
Christianity in those regions, the synonyms Vaudois, Valdesi, and
Waldenses, have been adopted as the distinguishing names of a religious
community, faithful to the primitive creed, and free from the corruption
of the Church of Rome.
"Long before the Roman Church, (that new sect, as Claude, Bishop
of Turin in 840, called it,) stretched forth its arms, to stifle in its Antman
embrace the independent flocks of the Great Shepherd, the ancestors of
the Waldenses were worshiping God in the hill countries of Piedmont,
as their posterity now worship Him. For many ages they continued
almost unnoticed."—"Waldensian Researches During a Second Visit to
the Vaudois of Piemont," p. 6. London: Printed for C. J. G. & F. Riv-
ington, 1831.
Speaking further of these relationships, he adds:
"The Waldenses of Piemont are not to be regarded as the successors
of certain reformers, who first started up in France and Italy at a time,
when the corruptions of the Roman Church and priesthood became
intolerable, but as a race of simple mountaineers, who from generation
to generation have continued steadily in the faith preached to their
forefathers, when the territory, of which their valleys form a part, was
first Christianized. Ample proof will be given of this, as I proceed, and
without attempting to fix the exact period of their conversion, I trust
to be able to establish the fact, that this Alpine tribe embraced the
gospel as it was first announced in all its purity, and continued true to it,
in the midst of almost general apostasy. Nothing is more to be regretted
than the mistakes which have been made upon this point, even by Prot-
estant authors."—Id., pp. 8, 9.
Early Protesters Against Rome
The leading territory, or headquarters, of the Waldenses was
in the region of the Alps, in northern Italy and southern France.
The most central and prominent place of location seems to have
been in the valleys of Piedmont along the southern foothills of
the Alps. According to these authorities, the gospel had first
been preached, and churches established, in all that region by
preachers of the early centuries. From the churches in northern
Italy the Church of Rome met decided protests. Says Wylie :

14
 208 THE ABIDING GIFT OF PROPHECY

"The country in which we find the earliest of these protesters is Italy.

The See of Rome, in those days, embraced only the capital and the sur-
rounding provinces. The diocese of Milan, which included the plain of
Lombardy, the Alps of Piedmont, and the southern provinces of France,
greatly exceeded it in extent. It is an undoubted historical fact that this
powerful diocese was not then tributary to the papal chair. 'The bishops
of Milan,' says Pope Pelagius I (555), 'do not come to Rome for ordina-
tion.' "—"The History of Protestantism," J. A. Wylie, LL.D., Vol. I,
pp. 18, 19. London, Paris, and New York: Cassell Petter & Galpin.

That there were flourishing churches in northern Italy in the

fourth century is evident, for Ambrose was elected Bishop of
Milan in 374 A. D. Wylie comments :
"His [Ambrose's] theology, and that of his diocese, was in no essen-
tial respects different from that which Protestants hold today. . . .
Rufinus, of Aquileia, first metropolitan in the diocese of Milan, taught
- substantially the same doctrine in the fifth century."—Id., p. 20.. —

Withstood Rome a Thousand Years

But the bishops in the region of Piedmont and the adjoining
provinces did more than decline to go to Rome for ordination.
"In the year 590, the bishops of Italy and the Grisons (Switzerland)
to the number of nine, rejected the communion of the pope, as a heretic."
—Dr. Allix's "Remarks on the Ancient Churches of Piedmont," chap. S,
p. 32, quoted in "The History of the Christian Church," William Jones,
chap. 4, sec. 1, p. 244.

About a century later, Paulinus, Bishop of Aquileia, in Italy,

stood firmly against the domination and the innovations of the
papacy, and was joined by other bishops in condemning the
worship of images as idolatrous.
Turin, an important city a short distance to the west of Milan,
was the center of an important diocese at the beginning of the
ninth century. About the year 817 A. D. Claudius was appointed
Archbishop of Turin, by Emperor Louis. Of him we read :
"This man beheld with dismay the stealthy approaches of a power
which, putting out the eyes of men, bowed their necks to its yoke, and
SEPARATIONS FROM THE CHURCH 209

bent their knees to idols. He grasped the sword of the Spirit, which is
the word of God, and the battle which he so courageously waged, delayed,
though it could not prevent, the fall of his church's independence, and
"for two centuries longer the light continued to shine at the foot of the
Alps."—"The History of. Protestantism," J. A. Wiley, Vol. 1, p. 21.

This is all supported by Lawrence, the learned essayist, who

writes :
"Here, within the borders of Italy, itself, the popes have never been
able, except for one unhappy interval, to enforce their authority. Here
no Mass has been said, no images adored, no papal rites administered by
the native Vaudois. It was here that Henry Arnaud, the hero of the
valleys, redeemed his country from the tyranny of the Jesuits and Rome;
and here a Christian church, founded perhaps in the apostolic age, has
survived the persecutions of a thousand years."—"Historical Studies,"
Eugene Lawrence, p. 199.
"Soon after the dawn of Christianity, they assert, their ancestors
embraced the faith of St. Paul, and practiced the simple rites and usages
described by Justin or Tertullian. The Scriptures became their only
guide; the same belief, the same sacraments they maintain today they
held in the age of Constantine and Sylvester. They relate that, as the
Romish Church grew in power and pride, their ancestors repelled its
assumptions and refused to submit to its authority; that when, in the
ninth century, the use of images was enforced by superstitious popes,
they, at least, never consented to become idolaters; that they never
worshiped the Virgin, nor bowed at an idolatrous Mass. When, in the
eleventh century, Rome asserted its supremacy over kings and princes,
the Vaudois were its bitterest foes. The three valleys formed the theo-
logical school of Europe. The Vaudois missionaries traveled into Hun-
gary and Bohemia, France, England, even Scotland, and aroused the
people to a sense of the fearful corruption of the church. They pointed
to Rome as the Antichrist, the center of every abomination. They taught,
in the place of Romish innovations, the pure faith of the apostolic age.
Lollard, who led the way to the reforms of Wycliffe, was a preacher from
the valleys; the Albigenses of Provence, in the twelfth century, were the
fruits of the Vaudois missions; Germany and Bohemia were reformed
by the teachers of Piedmont; Huss and Jerome did little more than
proclaim the Vaudois faith; and Luther and Calvin were only the neces-
sary offspring of the apostolic churches of the Alps."—Id., pp. 200, 201.
210 THE ABIDING GIFT OF PROPHECY

With these illuminating statements may be placed this inter-

esting and significant sentence :
"In lands beyond the jurisdiction of Rome, there existed for many.
centuries bodies of Christians who remained almost wholly free from
papal corruption."—"The Great Controversy Between Christ and Satan,"
p. 63.
Waldo—Bible Translation and Persecution
Two centuries after the death of Claudius of Turin, the Wal-
denses were greatly blessed and strengthened by the coming to
them of the great preacher and leader, Peter Waldo. He had
been a wealthy merchant in the city of Lyons, France. After his
conversion to Christianity, he became a most successful oppo-
nent of the papacy. He secured the translation of the New
Testament into the Latin tongue, the common language of the
people in Southern Europe at that time.
"This Romaunt version was the first complete and literal translation
of the New Testament of Holy Scripture; it was made . . . not later
than 1180, and so is older than any complete version in German, French,
Italian, Spanish, or English. This version was widely spread in the south
of France, and in the cities of Lombardy. It was in common use among
the Waldenses of Piedmont, and it was no small part, doubtless, of the
testimony borne to truth by these mountaineers to preserve and circulate
it."—"History of Protestantism," J. A. Wylie, Vol. 1, p. 29.

Inquisition in Full Force

Through the extraordinary devotion and flaming zeal of
Waldo, the Waldenses were aroused to greater missionary ac-
tivity. Their young men traveled everywhere, making known
to the people the truth of the gospel. These sincere, devout
people of the Lord continued through centuries of seclusion,
suffering, and persecution, to hold up the torch of light and truth
to millions in superstition and darkness. They were living and
active throughout the years spanned by Wycliffe, Huss, and
Luther, thus preparing the way for the great Reformation.
We include here a somewhat extensive quotation, again from
the moving words of that gifted writer, Lawrence:
SEPARATIONS FROM THE CHURCH 211

"The fable of a united Christendom, obeying with devoted faith a

pope at Rome, had no credence in the period to which it is commonly
assigned; and from the reign of Innocent III to the Council of Constance
(1200-1414) the Roman Church was engaged in a constant and often
doubtful contest with the widely diffused fragments of apostolic
Christianity.
"The popes had succeeded in subjecting kings and emperors; they
now employed them in crushing the people. Innocent III excited Philip
of France to a fierce crusade against the Albigenses of the south; amidst
a general massacre of men, women, and children, the gentle sect sunk,
never to appear again. Dominic invented, or enlarged, the Inquisition;
and soon in every land the spectacle of blazing heretics and tortured saints
delighted the eyes of the Romish clergy. Over the rebellious kings the
popes had held the menace of interdict, excommunication, deposition; to
the people they offered only submission or death. The Inquisition was
their remedy for the apostolic heresies of Germany, England, Spain—a
simple cure for dissent or reform. It seemed effectual. The Albigenses
were perfectly extripated. In the cities of Italy the Waldenses ceased to
be known. Lollardism concealed itself in England; the scriptural Chris-
tians of every land who refused to worship images or adore the Virgin
disappeared from sight; the supremacy of Rome was assured over all
Western Europe."

Resist the Tyranny of Rome

Lawrence then discusses the Alpine church, in its stand
against the furious destroying tyranny of Rome. He continues :
"Yet one blot remained on the fair fame of the seemingly united
Christendom. Within the limits of Italy itself a people existed to whom
the Mass was still a vain idolatry, the real presence a papal fable; who
had resisted with vigor every innovation, and whose simple rites and
ancient faith were older than the papacy itself. What waves of persecu-
tion may have surged over the Vaudois valleys in earlier ages we do not
know; they seem soon to have become familiar with the cruelty of Rome;
but in the fifteenth century the popes and the inquisitors turned their
malignant eyes upon the simple Piedmontese, and prepared to exterminate
with fire and sword the Alpine church.
"And now began a war of four centuries, the most remarkable in the
annals of Europe. . . . For four centuries a crusade almost incessant
went on against the secluded valleys. Often the papal legions, led by the
212 THE ABIDING GIFT OF PROPHECY

inquisitors, swept over the gentle landscape of Lucerna, and drove the
people from the blazing villages to hide in caves on the mountains, and
almost browse with the chamois on the wild herbage of the wintry rocks.
Often the dukes of Savoy sent well-trained armies of Spanish foot to
blast and wither the last trace of Christian civilization in San Martin or
Perouse. More than once the best soldiers and the best generals of Ma-
zarin and Louis XIV hunted the Vaudois in their wildest retreats, mas-
sacred them in caves, starved them in the regions of the glaciers, and
desolated the valleys from San Jean to the slopes of Guinevert.
"Yet the unflinching people still refused to give up their faith. Still
they repelled the idolatry of the Mass; still they mocked at the Anti-
christ of Rome. In the deepest hour of distress, the venerable barbes
gathered around them, their famine-stricken congregations in some cave
or cranny of the Alps, administered their apostolic rites, and preached
anew the Sermon on the Mount. The Psalms of David, chanted in the
plaintive melodies of the Vaudois, echoed far above the scenes of rapine
and carnage of the ,desolate valleys; the apostolic church lived in-
destructible, the coronal of some heaven-piercing Alp."—"Historical
Studies," Eugene Lawrence, pp. 202-204.

Paulicians Protest Eastern Apostasy

In closing this chapter, we again go back to the seventh cen-
tury to note briefly the remarkable story of the Paulicians in
the territory of the Eastern church.
"While the Christian world, as it has been the fashion to call it, was
thus sunk into an awful state of superstition—at a moment when 'dark-
ness seemed to cover the earth, and gross darkness the people'—it is
pleasing to contemplate a ray of celestial light darting across the gloom.
About the year 660, a new sect arose in the east under the name of
Paulicians."—"The History of the Christian Church," William Jones,
chap. 3, sec. 5, p. 239.

The name of this body of zealous Christians seems to imply

that they claimed to be followers of the great apostle Paul,
through faithfulness to the instruction contained in his epistles.
Be that as it may, the Paulicians appear to have been the de-
scendants of those churches established in the earliest centuries
in the region of Armenia. Wylie says concerning their origin :
SEPARATIONS FROM THE CHURCH 213

"Some obscurity rests upon their origin, and additional mystery has
on purpose been cast upon it, but a fair and impartial examination of the
matter leaves no doubt that the Paulicians are the remnant that escaped
the apostasy of the Eastern church, even as the Waldenses are the
remnant saved from the apostasy of the Western church."—"History of
Protestantism," J. A. Wylie, Vol. I, p. 33.
A great awakening, and a new spiritual life, courage, and zeal
came to these Christian people in the latter part of the seventh
century by the conversion and preaching of one Constantine, an
Armenian. They carried on an extensive missionary enterprise,
and gained great numbers of adherents in many countries.
The Paulicians protested against the immoralities that were
permitted among the clergy and the churches. They also opposed
the worship of the Virgin Mary, the adoration of saints and
images, and reverence for so-called sacred relics. Infant baptism
they rejected as unscriptural.
"It appears, from the whole of their history, to have been a leading
object with Constantine and his brethren, to restore, as far as possible,
the profession of Christianity to all its primitive simplicity."—"The His-
tory of the Christian Church," William Jones, chap. 3, sec. 5, p. 239.
Thus they- were branded as heretics by the leaders of the
Eastern church in which they were located territorially, and
became the victims of "the most deadly persecution which ever
disgraced the Eastern church." But they withstood all the im-
perial edicts and penal cruelties that were brought against them.
They increased in numbers, and traversed great regions in their
missionary activities. The Paulicians form another of those
connecting links between the primitive Christian church and the
Reformation of Wycliffe, of Huss, and of Luther, that followed
in the fifteenth and sixteenth centuries.
With this historical picture of the Novatians, Donatists,
Waldenses, and Paulicians before us, we are now prepared to
seek further for evidences of God's endowing with the power
of the Spirit men of His choosing as leaders in reform.
 CHAPTER XX

Light Penetrates the Darkness

ROM the beginning of the Montanist and Novatian protests
F and separations, in the second and third centuries, on to the
great Reformation of the sixteenth, there were many godly men
and women who joined in the movements for reform, and raised
up large bodies of earnest, witnessing Christians. Prominent
among these courageous Reformers were Montanus, who flour-
ished about 170 A. D.; Novatian, about 250 A. D.; Donatus, about
305 A. D.; Ambrose, about 374 A. D.; and Constantine of the Pau-
licians, about 700 A. D. Claudius, Bishop of Turin, preached in
the valleys of Piedmont from 817 to 839. Peter Waldo, the
dauntless leader of the Waldenses, labored from 1160 to 1179.
Joachim of Italy lived between the years 1145-1201; and Wyc-
liffe, scholar and reformer in England, between 1320-1384.
Militz of Bohemia made himself known about 1363-1374; and
Matthias of Janow, Bohemia, between 1381-1394. John Huss
of Bohemia lived from 1369-1415; Savonarola of Italy, 1452-
1498; and Martin Luther of Germany, 1483-1546.
During the whole of this long, tragic period there was an
irrepressible conflict between the papacy and the Reformers.
Divine light was penetrating the hearts of sincere men and
women who longed for salvation, and who walked in the faint
rays of the light that had already shone upon them. The Lord
had "a few names" that had not defiled their garments. They
walked with Him in white, for they were worthy. Rev. 3 :4.
The Lord knew and loved these people, even in their manifest
errors and mistakes. He vindicated them, and led them by many
marked providences. He gave them fortitude to endure number-
less persecutions inflicted upon them. There is historical wit-
ness that, even in this long, dark period, He made Himself known
to some in visions and spoke to them in dreams, as He made
promise through the prophet Joel, and confirmed it through the
apostle Peter on the day of Pentecost. As we have found in the
preceding centuries, men and women appeared from time to
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LIGHT PENETRATES THE DARKNESS 215

time as divinely called teachers and leaders of the people. Many

were alluded to by Christian writers and historians of the times.
Reliable information concerning the work of some of those
who thus became God's spokesmen is not available. On others
the testimony is very meager, and is often biased or conflicting.
The presence of the false was often intermingled with the true,
bringing odium upon all to whom the prophetic office was im-
puted or by whom it was claimed. The attitude of the Roman
Church was not only to restrain the exercise of the gift, but also
to declare officially that the prophetic office had ceased with the
close of the Scripture canon. For this reason it sought to destroy
the writings of the reformers and testimony concerning them.
"The history of God's people during the ages of darkness that fol-
lowed upon Rome's supremacy, is written in heaven, but they have
little place in human records."—"The Great Controversy Between Christ
and Satan," p. 61.
The Prophetic Gift Through the Centuries
While holding to our conviction that the bestowal of the pro-
phetic gift was, in the purpose of God, to abide through the
centuries to the end of the gospel dispensation, we do not deem
it advisable to undertake in this brief treatise to establish the
genuineness of the calling of this individual or that to the pro-
phetic office. There is historical testimony through the centuries
from the fourth to the eighteenth that seems convincing enough
in a considerable number of instances; but we regard it unwise
to introduce names about which there might be some legitimate
question, and thus obscure the larger principle we are pursuing.
We shall therefore content ourselves at this juncture, first by
reaffirming our belief that light from heaven shone here and
there all through the darkness of this benighted period, not only
from the Holy Scriptures themselves, but also from God's chosen
way of communicating with His spokesmen through the pro-
phetic gift; and, second, by presenting testimony of a general
character in support of this conviction.
God's way of dealing with His messengers of light in every
generation is pointedly set forth in the words of another :
216 THE ABIDING GIFT OF PROPHECY

"In every generation God has sent His servants to rebuke sin, both in
the world and in the church. But the people desire smooth things spoken
to them, and the pure, unvarnished truth is not acceptable. Many re-
formers, in entering upon their work, determined to exercise great pru-
dence in attacking the sins of the church and the nation. They hoped,
by the example of a pure Christian life, to lead the people back to the
doctrines of the Bible. But the Spirit of God came upon them as it came
upon Elijah, moving him to rebuke the sins of a wicked king and an
apostate people; they could not refrain from preaching the plain utter-
ances of the Bible,— doctrines which they had been reluctant to present.
They were impelled to zealously declare the truth, and the danger which
threatened souls. The words which the Lord gave them they uttered,
fearless of consequences, and the people were compelled to hear the
warning."—Id., p. 606.

Pre-Reformation Times

As we near the great Reformation of the sixteenth century,

we find preparatory movements springing up in many parts of
the world. These were led by zealous Christian men to whom
there came a clear view of primitive Christianity, together with
great alarm concerning the fallen state of the Catholic Church.
"In the different countries of Europe men were moved by the Spirit
of God to search for the truth as for hid treasures. Providentially guided
to the Holy Scriptures, they studied the sacred pages with intense interest.
They were willing to accept the light, at any cost to themselves. Though
they did not see all things clearly, they were enabled to perceive many
long-buried truths. As Heaven-sent messengers they went forth, rending
asunder the chains of error and superstition, and calling upon those who
had been so long enslaved, to arise and assert their liberty."—Id., p. 79.

The unusual experiences that came to these leaders led them

to believe that God was speaking to them and laying upon them
the responsibility of proclaiming the need of a great spiritual
revival and reformation. Such a movement was begun in Eng-
land during the fourteenth century.
Of all who gave their lives to lead the human race out of the
darkness, superstition, and cruelty of the "world's midnight,"
none, perhaps, contributed more than John Wycliffe of England.
 LIGHT PENETRATES THE DARKNESS 217

He was born in Yorkshire, in the year 1320, and died a peaceful

death in his rectory on the last day of December, 1384. Wylie,
one of the very readable historians of the beginnings, develop-
ments, and triumphs of Protestantism, left on record a remark-
able statement regarding Wycliffe. He says :

"Wycliffe stands apart, distinctly marked off from all the men in
Christendom. Bursting suddenly upon a dark age, he stands before it in
a light not borrowed from the schools, nor from the doctors of the
church, but from the Bible. He came preaching a scheme of reinstitution
and reformation so comprehensive, that no reformer since has been
able to add to it any one essential principle. On these solid grounds he is
entitled to be regarded as the Father of the Reformation. With his rise
the night of Christendom came to an end, and the day broke which has
ever since continued to brighten."—"The History of Protestantism,"
Vol. 1, p. 124.

Wycliffe's Work Appointed of God

Concerning Wycliffe's work of reform, Mrs. E. G. White

makes this significant statement :
"God had appointed to Wycliffe his work. He had put the word of
truth in his mouth, and He set a guard about him that this word might
• come to the people. His life was protected, and his labors were prolonged,
until a foundation was laid for the great work of the Reformation.
"Wycliffe came from the obscurity of the Dark Ages. There were
none who went before him from whose work he could shape his system
of reform. Raised up like John the Baptist to accomplish a special mis-
sion, he was the herald of a new era. Yet in the system of truth which
he presented there was a unity and completeness which reformers who
followed him did not exceed, and which some did not reach, even a
hundred years later. So broad and deep was laid the foundation, so firm
and true was the framework, that it needed not to be reconstructed by
those who came after him."—"The Great Controversy Between Christ
and Satan," p. 93.

While the Reformation was under way in England during the

time of Wycliffe, seeds of reform were springing up also in
Bohemia. Of the beginnings of the work there, Neander says :
218 THE ABIDING GIFT OF PROPHECY

"The great reformatory movement in Bohemia dates back to Militz,

the individual who gave the first impulse to it. We see his influence con-
tinuing still to operate through his disciples, Matthias of Janow and
John Huss."—"General History of the Christian Religion and Church,"
Vol. IX, part 1, p. 250, para. 1. London: Henry G. Bohn, 1858.
The experience of these early reformers is thus summed up:
"Before the days of Huss, there were men in Bohemia who rose up
to condemn openly the corruption in the church and the profligacy
of the people. Their labors excited widespread interest. The fears of
the hierarchy were roused, and persecution was opened against the dis-
ciples of the gospel."—"The Great Controversy Between Christ and
Satan," p. 97.

Rome had decreed that the light of God's word should be

extinguished, and forbade the conduct of worship in the Bo-
hemian tongue. In the Chapel of Bethlehem in Prague, John
Huss debiiinced these and other evils unsparingly, and appealed
to the word of God to enforce the principles of truth and purity.
Another citizen of Prague, Jerome, made a visit to England and
brought with him the writings of Wycliffe. These had a pro-
found influence on the work of Huss and Jerome as they later
became intimately associated in the work of reform, in defense
of which they both yielded up their lives in the flames of Romish •
persecution.
God's Purpose and Method
Concerning their work, the purpose and the method of God
are revealed in these instructive words :
"God permitted great light to shine upon the minds of these chosen
men, revealing to them many of the errors of Rome; but they did not
receive all the light that was to be given to the world. Through these,
His servants, God was leading the people out of the darkness of Roman-
ism; but there were many and great obstacles for them to meet, and
He led them on, step by step, as they could bear it. They were not pre-
pared to receive all the light at once. Like the full glory of the noontide
sun to those who have long dwelt in darkness, it would, if presented,
have caused them to turn away. Therefore He revealed it to the leaders,
little by little, as it could be received by the people."—Id., p. 103.
LIGHT PENETRATES THE DARKNESS 219

That this is God's method of dealing with His chosen leaders

in other generations is made clear in the next sentence :
"From century to century, other faithful workers were to follow,
to lead the people on still farther in the path of ref orm."—Idem.

It is easy to infer from these illuminating statements that we

may not be too exacting of reformers in expecting or requiring
that they should have and impart all the light as we have it now
in the full blaze of gospel glory. God has many times used men
to meet the exigencies of the period in which they lived, who may
not have had a full knowledge of the truth as we know it today.
 CHAPTER XXI

Reformation and Post-Reformation

PTHE sixteenth century, to which we have come in this study,
witnessed the great Protestant Reformation. This was one
of the most profound spiritual revolutions in the history of the
world. It was wrought in the purpose and by the power of God.
For centuries He had been making preparation for this great
change in the spiritual and moral conditions that had developed
under the papacy. His providences had created and assembled
the conditions, factors, and forces that, when the hour struck,
brought about this amazing revolution with apparent suddenness.

Unbroken Line of Reformers

- When the apostasy had developed to the union of church and

state, there were protests and withdrawals by loyal leaders and
churches, which have been reviewed in previous chapters. Wit-
ness Montanus, Novatian, Donatus, the Paulicians, Constantine
of Armenia, Claude of the Albigenses, Waldo of the Waldenses,
Wycliffe of England, Huss and Jerome of Bohemia. At the cli-
max also were to appear Luther, Melanchthon, Zwingli, and their
numerous associates. At no time in those fifteen centuries was
the Saviour of men without true witnesses to the saving power
of the gospel. These witnesses He used in all manner of ways
in preparation for the mighty work wrought by Luther and other
true men who had been raised up for the hour.
One who has made a special study of these tragic times bears
convincing testimony in these meaningful words :
"Amid the gloom that settled upon the earth during the long period
of papal supremacy, the light of truth could not be wholly extinguished.
In every age there were witnesses for God,—men who cherished faith in
Christ as the only mediator between God and man, who held the Bible
as the only rule of life, and who hallowed the true Sabbath. How much
the world owes to these men, posterity will never know. They were
branded as heretics, their motives impugned, their characters maligned,
(220)
REFORMATION AND POST-REFORMATION 221

their writings suppressed, misrepresented, or mutilated. Yet they stood

firm, and from age to age maintained their faith in its purity, as a sacred
heritage for the generations to come."—"The Great Controversy Be-
tween Christ and Satan," p. 61.

A careful study of the upright lives, the sound teaching, the

safe guidance, the sacrificial spirit, of such outstanding charac-
ters, must profoundly impress those who believe in the doctrine
of the providential shaping of destinies, that all along the way
God was doing with these representatives far more than they
understood.
Guidance by the Spirit
Just what measure of spiritual illumination they received, it
is impossible for us to know and declare. From our knowledge
of the limitations and blindness of the minds of men at the
present time, we cannot conceive how those leaders could see,
and understand, and do as perfectly as they did without special
guidance by the Holy Spirit. Perversion, darkness, and corrup-
tion were universal and supreme. Many of the spiritual leaders
of the period sincerely believed that the Lord made Himself
known to them in visions and spoke to them in dreams.
Many of God's servants and messengers in Old Testament
times had similar experiences. Abraham's call to the land of
Canaan, his journey to Egypt and back, his strange experience
with Abimelech, king of Gerar, and many other providences must
have been full of mystery to him. They could not be "understood
by themselves." But when they were all brought together in the
central purpose of God to establish a model nation for Himself
in this ruined world, they could be understood.
But although Abraham could not understand the meaning of
these single, detached events as they came along one by one, he
believed in God. He knew God had spoken to him. He obeyed
by rendering prompt and full co-operation in carrying out the
divine purpose. He wrote no prophecies. He worked no miracles.
He made some mistakes. Yet of Abraham the Lord said, "He
is a prophet." Gen. 20 : 7.
222 THE ABIDING GIFT OF PROPHECY

So it was with leaders in succeeding generations. They were

called men of God, seers, prophets. The brief and seemingly
ordinary service of some would not lead us to count them as
prophets, but for the direct statement of the word of God. Evi-
dently they had communications from the Lord of which there
is no mention. They were given messages, however, which led
them to meet the purpose of God in the gospel. Not all were
called to foretell events or to work miracles. To them were re-
vealed the purposes of God not known to others. Their mission
was to bear these messages to their fellow men.
John the Baptist was brought into the world to bear a new
message to the human race—to herald the advent of the Son of
God. He recognized God's purpose, he understood the mission of
his very existence, and performed it exactly as God had planned.
This is true greatness as God estimates greatness. The Saviour
declared that there had been no greater prophet than John.
The great Reformation was in the purpose and plan of God.
He allowed the apostasy to come, but He did not intend that it
should forever fully eclipse the light of His glorious gospel. He
did not intend that His light should shine no more, that the hu-
man race should end in the midnight blackness of papal ascend-
ancy. Therefore, in His own time and way He visited men, spoke
to them, illumined their minds, gave them messages to bear to
their fellows, and inspired them to carry out His purposes and
plans. Such a glorious company of messengers was raised up in
the early part of the sixteenth century. Says Wylie :
"One thing has struck all who have studied, with minds at once in-
telligent and reverent, the era of which we speak, and that is the con-
temporaneous appearance of so many men of great character and sub-
Ernest intellect at this epoch. No other age can show such a galaxy of
illustrious names."—"The History of Protestantism," Vol. I, Book 8,
chap. 1, p. 410.
All the great reformers built on the same foundation. All
placed emphasis on the great fundamentals,—the Christ, the
Spirit, the word, the law, and the gospel, according to the Scrip-
tures of truth.
REFORMATION AND POST-REFORMATION 223

The history of the post-Reformation times shows unques-

tioned evidence of the same imperative need of inspired leaders
who had existed in the pre-Reformation centuries. The Refor-
mation did not spring up in a day, nor was it finished in a day.
The great events that took place between the nailing of Luther's
propositions on the church door at Wittenberg in 1517, and the
signing of the Augsburg Confession in 1530, were the climax,
the consummation, of centuries of study, preaching, persecution,
and martyrdom of godly men. The maintenance, the holding of
what had been gained, and its fuller development, have required
the same kind of men who, under God's inspired leadership,
brought the Reformation to birth.
Men Divinely Prepared for Crises
There was the same satanic effort to crush the Reformation
that there had been to prevent it from coming to fruition. For-
biddings, summonings, excommunications, interdicts, imprison-
ments, hangings, and burnings were continued by the papists as
long and as fiercely as it was possible wherever there were re-
formers. For a full century and more there was need of men of
clear vision, divine leadings, and dauntless courage.
Just such men in large numbers were raised up by the Lord
in Germany, England, France, Italy, Switzerland, Bohemia.—
indeed, in all nations where the Reformation took root.
It was in the providence of God that the princes of Germany
were so entirely won to the Reformation, and were led at a criti-
cal moment to sign the Protestant Confession of Faith, thus
declaring their faith and purpose to the Diet of Augsburg, and
through it to all Christendom. Thus the Lord, who foresaw the
dangers, had made full preparation to meet them. What joy
would have filled the hearts of the forerunners of the reformatory
movement if they could have foreseen all that took place at
this Diet !
This great triumph of the reformers, including the German
princes, was a profound surprise to the emperor, the pope, and
the whole papal hierarchy. It filled them with serious appre-
hension regarding the future of this strange movement. In three

15
224 THE ABIDING GIFT OF PROPHECY

tests—the Diet of Worms, 1521; the Diet of Spires, 1526; and

the Diet of Augsburg, 1530—that mighty hierarchy had utterly
failed to accomplish what it had convoked those three formidable
councils to do; namely, to rid the world of so-called heretics, and
end the agitation.
But Rome never acknowledges defeat; she never quits. The
emperor, the cardinals, the bishops, and the Catholic priests left
Augsburg to persecute more fiercely, to erect more scaffolds for
hanging, and to light more fires for burning. In this they could
and did succeed. The records are distressing and sickening. It
seems impossible that human beings could mete out to other
mortals such inhuman treatment.
It is appropriate to say again that the reformers during the
post-Reformation years were in as great need of the divine Pres-
ence, of the guidance and instruction of the Holy Spirit, as were
leaders in pre-Reformation times. It has been confidently de-
clared by Christian writers and historians that the prophetic
gift appeared among them at divers times and places.

Tracings Among the Huguenots

As we examine the records of the eighteenth and nineteenth

centuries, the later Huguenots bring to mind the valiant exploits
of the earlier persecuted Huguenots of France. We mark the
renewal of the spirit of John Huss in the Moravian Church,
together with the great Methodist awakening under the Wesleys.
It is among such outstanding evangelical movements that we
naturally look for the men and women through whom God could
especially reveal Himself; and we are not disappointed in this
field of study.
The derivation of the name Huguenot is somewhat uncertain.
But it was used to designate the Protestants in France in the
early part of the sixteenth century.
The Protestant Reformation began in France about the time
that Luther started his work of reformation in Germany. That
we may have a proper background for later prophetic tracings,
let us return to the beginning of the century.
REFORMATION AND POST-REFORMATION 225

In the year 1512, Jacobus Faber published a volume on the

doctrine of righteousness by faith as against righteousness by
works. Eight years later, in 1523, appeared his French transla-
tion of the New Testament, thus placing that part of the word
of God in the homes of the common people, in a language they
could understand. This resulted in many conversions to the new
teaching. Without delay, persecution was set on foot by the
papacy. As early as 1525, five Protestant martyrs were burned
at the stake. These were the first of multiplied thousands mar-
tyred during the two centuries following.
Transforming Power of Huguenot Influence
In January, 1535, an edict was published ordering the exter-
mination of all these "heretics" of the Reformation. While many
of these godly Protestants left France for other countries, many
remained to hold aloft the torch of truth. The Reformation lived
and grew despite the persecutions. Indeed, before the close of
the century it was claimed that the Protestants or Huguenots
formed one tenth of the population of France.
Describing the transformation following this rise of the
Huguenots, Lawrence speaks of the city of Meaux, where the
New Testament was published :
"A swift and graceful transformation passed over the busy town.
No profane word was any longer uttered, no ribaldry nor coarse jests
were heard. Drunkenness and disorder disappeared; vice hid in the
monastery or the cloister. In every factory the Gospels were read as a
message from above, and the voice of prayer and thanksgiving mingled
with the clamor of the shuttle and clash of the anvil. The rude and
boisterous artisans were converted into refined and gentle believers,
ever seeking for the pure and the true; and the sudden impulse toward
a higher life awakened at Meaux by the teachings of Farel and Lefevre
stirred, like an electric shock, every portion of diseased and decaying
France. A moment of regeneration seemed near, a season of wonderful
advance."—"Historical Studies," Eugene Lawrence, pp. 250, 251.
By contrast, the blighting course of Rome and her priests,
and their false visions to discount the true when they appeared,
are graphically pictured :
226 THE ABIDING GIFT OF PROPHECY

"There now began a remarkable contest between the Romish Church

and the Bible—between the printers and the popes. For many centuries
the Scriptures had been hidden in a dead language, guarded by the
anathemas of the priests from the public eye, and so costly in manuscript
form as to be accessible only to the wealthy. A Bible cost as much as a
landed estate; the greatest universities, the richest monasteries, could
scarcely purchase a single copy. Its language and its doctrines had long
been forgotten by the people, and in their place the intellect of the
Middle Ages had been fed upon extravagant legends and monkish visions,
the fancies of idle priests, the fables of the unscrupulous. The wonders
worked by a favorite image, the virtues of a relic, the dreams of a dull
abbot or a fanatical monk, had supplanted the modest teachings of Peter
and the narrative of Luke. Men saw before them only the imposing
fabric of the Church of Rome, claiming supremacy over the conscience
and the reason, pardoning sins, determining doctrines, and had long
ceased to remember that there was a Redeemer, a Bible, even a God.
A practical atheism followed. The pope was often a skeptic, except as
to his own right to rule."—Id., pp. 254, 255. -

Huguenot Interest in Prophecy

On April 13, 1598, there was promulgated what was known

as the Edict of Nantes,—a charter of religious and political
freedom. But this charter was never respected by the Roman
Catholics. Nameless persecutions continued until revocation of
that edict, October 18, 1685. Terrible were the experiences of
the heroic Protestants that followed this revocation. All this is
the setting for tracings of the true prophetic gift.
In his account of subsequent experiences relating to the gift
of prophecy, which are of deep interest, Baird says:

"The Huguenots remaining in France in the last years of the seven-

teenth century underwent the most startling change of fortunes. They
were robbed by their king of the privilege of professing a religion which,
whatever that king had been led by misrepresentation to believe to the
contrary, they ardently loved. Their public worship in the use of the
Holy Scriptures, the familiar forms of Calvin's liturgy, and the no less
familiar psalms of Clement Marot and Theodore Beza, was silenced.
Their spiritual leaders were in exile. Their `temples,' or sacred edifices,
from one end of France to the other, had. been razed to the ground: the
REFORMATION AND POST-REFORMATION 227

ruins stared them in the face and daily reminded them of the happier
hours of the past, as often as they walked through the town or suburb.
Regret was rendered more poignant in the case of many by the pangs
of wounded conscience.
"Men and women could not forgive themselves who in a moment of
weakness, but not infrequently under a pressure of persecution which it
is difficult for us to estimate, had made an insincere profession of
another religion. To such no word of exhortation to repentance or of
comfort came from living man or woman, save possibly from some
layman in a secret and proscribed conventicle. Books of devotion and
particularly the Bible, were all that remained; and of the Bible those
portions seemed most appropriate to their condition, and were most
eagerly read, that treat of the mysterious realm of prophecy and under
figurative terms hold forth promises of the future overthrow of the
wicked and the ultimate triumph of the cause of the oppressed."—"The
Huguenots and the Revocation of the Edict of Nantes," Henry M. Baird,
Vol. II, p. 180. New York: Charles Scribner's Sons, 1895.

Then this authority, after recounting certain supernatural

manifestations, leads us to the point of our search :
"More important . . . and at once more permanent and far more
intimately affecting the interests of Protestantism in its approaching
efforts to rise into newness of life, was the appearance in the southeastern
part of France of a number of persons, former adherents of the Reformed
faith, who claimed the possession of an extraordinary gift of prophecy
from heaven. The origin of the movement is obscure and uncertain."
"A Protestant, M. Caladon, of Aulas, whose words are so much the
more interesting as his account bears the impress of unusual impartiality,
expresses himself in very similar terms: 'I have seen a great number of
these inspired•persons,' he remarks, 'of every age and of Voth sexes. They
were all people without malice, in whom I perceived nothing that I could
suspect of being their invention. They made very beautiful exhorta-
tions, speaking French during the revelation, some better, some worse.
It should be remarked that it is as hard for the peasants of those regions
to discourse in French as it would be for a Frenchman who had just
landed in England to speak English.' "—Id., pp. 183, 187, 188.
The salutary effect of the rise of prophecy is next set forth
by this author. Its effect upon the "flickering flame of Protes-
tantism" should be duly noted.
228 THE ABIDING GIFT OF PROPHECY

"The immediate effect of the rise of prophecy was a quickening of

religious life. The dormant masses were startled from their torpor by
the rumor and by the sight of a strange and incomprehensible movement.
. . . In the entire destitution of an ordained ministry, the prophets
believed themselves to have been raised up by an extraordinary call,
laymen though they were, to fill the gap and perform many of the func-
tions of the former pastors. . . . They kept alive the flickering flame of
Protestantism in the region of the Cevennes, at a time when it seemed
about to be quenched."—Id., p. 190.
It is most significant that the Roman Catholic adversaries of
the Huguenots of the period do not deny the facts of which they
themselves were witnesses many times; only they attribute the
phenomena to Satan.
We do not suggest that all the experiences recounted of the
Huguenots are to be explained as manifestations of the spirit of
prophecy. It would be strange, indeed, if with the gentle exercise
of the gift there should not also be many cases of fraud or fanat-
icism—as that is the way Satan always works. But that there
were genuine manifestations of the gift through men and women
of God's own calling and direction, seems established to the
open mind.
 CHAPTER XXII

Nearing the Great Consummation

W E HAVE now traced evidences of the prophetic gift
through nearly six thousand years of time. The first four
thousand years of this long period are covered by the Biblical
record, during the latter half of which the Bible itself was writ-
ten by well-recognized prophets and apostle-prophets. From
their inspired writings we have made a survey of the manifes-
tations of the gift of prophecy.from the time of its bestowal upon
Adam, on to the time of the apostle John, himself one of the
greatest of the prophets. His death closes the Biblical record
of this gracious gift.
For information regarding the manifestation of the prophetic
gift since apostolic times, we have been compelled to delve into
the history of the Christian church in its march through the
centuries. After examining the history of this period, we have
likewise given a report of our findings. In the writings of devout
men who lived in the early centuries of the Christian era, we
found convincing testimony that the gift of prophecy, together
with other spiritual gifts imparted to the church by our Lord,
continued in the church for at least two centuries after the death
of the apostles. These records likewise indicate clearly and un-
mistakably the tragedy of gradual yet steady departure from
the high spiritual standards of the apostolic church. By the
middle of the fourth century this "falling away," foretold by
the apostle Paul, had become so serious that the church had lost,
to a considerable degree, these precious spiritual gifts.
We have duly noted various groups of loyal, protesting fol-
lowers of Christ who from this time on separated themselves
from the dominant, worldly church. We have stressed the fact
that strange, fanatical, heretical groups are not to be confused
with these defenders of truth who formed new church affiliations,
with new names. Such separations have continued through the
centuries down to the present time. It is among certain groups
of these separatists that we have found much of the evidence of
(229)
230 THE ABIDING GIFT OF PROPHECY

spiritual gifts, bestowed as seemed best to the divine Giver. Of

this, Dr. A. J. Gordon says :
"Whenever we find a revival of primitive faith and apostolic simplicity
there we find a profession of the chaste and evangelical miracles which
characterized the apostolic age. These attend the cradle of every spiritual
reformation, as they did the birth of the church herself. Waldenses,
Moravians, Huguenots, Covenanters, Friends, Baptists, and Methodists
all have their record of them."—"The Ministry of Healing," pp. 64, 65.
In the preceding chapters we have traced the history of these
loyal, protesting, reforming bodies of Christians. Among these
were some whom the testimony of history represents as endowed
with the spiritual gifts that marked the apostolic age, manifest
to a varying extent. We have now been brought down to the
opening of the nineteenth century.

-- Nineteenth Century Begins New Era

So profound have been the changes in our world since that
time, that students of history almost universally recognize it as
marking the beginning of a new era. Not alone in the political,
economical, and social realms, but in the religious world as well,
have been seen tremendous revolutions and far-reaching changes.
To the student of prophecy, all these trends of modern times are
peculiarly significant, for they characterize a period of time in-
comparable in human history and divine provision, and all are
foretold by numerous Bible writers.
The prophet Daniel has given us a remarkable series of out-
lines of secular and religious history through the centuries, all
foreknown and foretold, in the providence of God, and each
culminating with the approaching close of human history and
the beginning of the eternal reign of Christ. In the last chapter
of his book are found the words of an angel from heaven who
reveals to the prophet certain outstanding events closely con-
nected with, and immediately preceding, the return of Christ.
He says :
"At that time shall Michael stand up, the great Prince which standeth
for the children of thy people: and there shall be a time of trouble, such
NEARING THE GREAT CONSUMMATION 231

as never was since there was a nation even to that same time: and at that
time thy people shall be delivered, every one that shall be found written
in the book.
"And many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and some to shame and everlasting contempt.
"And they that be wise shall shine as the brightness of the firmament;
and they that turn many to righteousness as the stars forever and ever.
"But thou, 0 Daniel, shut up the words, and seal the book, even to
the time of the end: many shall run to and fro, and knowledge shall be
increased."
"And he said, Go thy way, Daniel: for the words are closed up and
sealed till the time of the end."
"But go thou thy way till the end be: for thou shalt rest, and stand
in thy lot at the end of the days." Dan. 12:1-4, 9, 13.

Identifying Marks of the Last Days

Here are phrases of solemn import to the inhabitants of earth,
—"the time of the end," "the end," "the end of the days."
It should be observed that "the time of the end," here referred
to twice, is not to be confused with "the end of time." Rather,
it is a period of preparation for that mighty climax called "the
end." In the period here spoken of as "the time of the end" are
to be found conditions and event's on earth that will prepare for,
and usher in, "the end." That we are now living in this moment-
ous era, which began a little more than a century ago, is the
conviction of a multitude of devout Christians. The fitness of
such a conclusion is seen by comparing the characteristics of our
day with significant statements made by the inspired writers
of prophecy.
It is evident that we haye reached the "perilous times" fore-
told and described by the apostle Paul, as marking "the last
days," when grievous sins were to be found, not only in a pleas-
ure-mad world, but even among those who have "a form of
godliness." (See 2 Tim. 3 :1-5.)
In the growing abandonment by the popular churches of some
of the fundamental Christian verities, how strikingly do we see
the fulfillment of the Spirit's express declaration that "in the
232 THE ABIDING GIFT OF PROPHECY

latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils" ! 1 Tim. 4 :1.
The class struggle that is sorely perplexing the statesmanship
of the world today is graphically portrayed in the book of James,
in a brief but remarkable passage which foretells the miseries
of the rich who have heaped treasure together "in the last days."
(See James 5 : 1-8, A. R. V.)
This "time of the end" is characterized by great national and
international trouble, which is to swell into "a time of trouble
such as never was since there was a nation." Dan. 12 :1.

Signs of Christ's Coming

Among the many striking signs of the coming of Christ to be
witnessed by those living on the earth in this momentous period
prior to that great event, we note the following cluster of signs,
foretold by the Master. Himself :
"Nation shall rise against nation, and kingdom against kingdom."
"Great earthquakes shall be in divers places, and famines, and pesti-
lences; and fearful sights and great signs shall there be from heaven."
"And upon the earth distress of nations, with perplexity; the sea
and the waves roaring; men's hearts failing them for fear, and for look-
ing after those things which are coming on the earth." Luke 21:10,
11, 25, 26.

During this time the prophecies of the seven seals and the
seven trumpets, portrayed in the book of Revelation, are to cul-
minate. Of the opening of the sixth seal, it is said :
"Lo, there was a great earthquake; and the sun became black as
sackcloth of hair, and the moon became as blood; and the stars of heaven
fell unto the earth. . . . And the heaven departed as a scroll when it is
rolled together; and every mountain and island were moved out of their
places." Revelation 6:12-14.

After delineating great wars that mark the overthrow of Rome

and the conquests of Saracens and Turks,—included in symbols
under the sounding of the first six trumpets,—the revelator
declares that a message is due, which will affirm that—
NEARING THE GREAT CONSUMMATION 233

"There should be time no longer: but in the days of the voice of the
seventh angel, when he shall begin to sound, the mystery [the gospel]
of God should be finished, as He hath declared to His servants the
prophets." Revelation 10:6, 7.
Prophetic Measuring Lines Terminate
The period to which we here allude, "the time of the end," is
also noteworthy because of its marking the termination of the
two longest time periods of Bible prophecy. The first of these
is referred to both by Daniel and by John. It is spoken of vari-
ously, but identically, as "a time and times and the dividing of
time" (Dan. 7 :25) ; "a time, times, and an half" (Dan. 12 : 7) ;
"a thousand two hundred and threescore days" (Rev. 12:6) ; "a
time, and times, and half a time" (Rev. 12 :14); and "forty and
two months" (Rev. 13 :5).
The basis upon which this prophetic period is reckoned in-
volves, of course, the recognized principle that the prophetic
"day" represents a literal year in fulfillment. This is clearly in-
dicated by a prophet contemporary with Daniel. (See Ezekiel
4:6.) A "time" is equivalent to a year, consisting, according to
Jewish reckoning, of twelve thirty-day months. Thus three and
a half times, or years, is, in fulfillment, precisely the same as
forty-two months, that is, 1260 prophetic "days," or literal years.
A study of the statements regarding this prophetic period of
1260 years shows that it is the time during which the power typi-
fied by the "little horn" on the fourth beast (Dan. 7:8)—a
symbol of Rome—is to have supremacy, especially as a perse-
cutor of the saints of God, who are to "be given into his hand,"
for this specified period (verse 25). In the twelfth chapter of
Revelation, the church, under the symbol of a woman, is repre-
sented as fleeing from the wrath of the dragon (Satan). In the
chapter following, the persecuting "beast" is said to have power
"to continue forty and two months." Rev. 12 :6; 13:5.
It is generally understood by Protestant commentators that
the "little horn" of Daniel 7 and the leopardlike beast of Reve-
lation 13, find a striking fulfillment in the rise and work of the
papacy, during the period of its domination. But the singular
234 THE ABIDING GIFT OF PROPHECY

characteristic of the papacy that marked her career of oppression

was the union of the apostate Christian church and the Roman
state. When that union was effected, with foreign, hindering
influence removed, her dominance was assured. She was then
able to use the arms of the secular power against those whom
she condemned as heretics. As her union with, and control of,
political governments was gradually broken toward the end of
her period of dominance, so her power to control the consciences
of men, and to persecute her opponents, likewise waned, until
she was again brought into subjection by a foreign power.
Beginning and End of Civil Supremacy
Therefore, in determining the dates for the beginning and
ending of the 1260 years allotted to her in prophecy, we should
look for the events that mark the beginning and the ending of
her union with the civil government,—first with the Roman
Empire, and, late'r, with those kingdoms of Europe that sup-
planted Rome. The accepted date for the beginning of this period
is 538 A. D., for it marks the culmination of a series of events that
effected such a union of church and state and such freedom from
foreign; Arian restriction as made her mistress of Europe. Jus-
tinian, the Roman emperor, having personally recognized the
Bishop of Rome as the head of all the churches, had actually used
the arms of the empire to put down the last of certain powers
regarded by the Bishop of Rome as unorthodox because of their
Arian beliefs. The date 1798, exactly 1260 years later, strikingly
marks the close of another series of events that so completely
alienated the papacy from the civil government of Europe that
in that year her ecclesiastical chief was violently taken captive
by the French army, and carried a prisoner away from Rome.
This termination of the period of papal ascendancy was
marked by the growth of general civil and religious liberty, thus
making possible great activity on the part of God's people. It
resulted in a great missionary program, which in itself is also a
fulfillment of the words of Jesus : "This gospel of the kingdom
shall be preached in all the world for a witness unto all nations;
and then shall the end come." Matt. 24 : 14.
NEARING THE GREAT CONSUMMATION 235

The second great prophetic period terminating in this "time

of the end," is that found in Daniel 8 :14, wherein we read that
"unto two thousand and three hundred days; then shall the
sanctuary be cleansed." The evidence that the cleansing of the
sanctuary refers to the judgment work in heaven, and that this
long period of prophetic time began in 457 B. c. and ended in
1844, will be given in later chapters. Suffice it to say here that
the ending of this period is marked by the beginnings of a great
religious movement on earth, as well as by the entrance of our
great High Priest upon the closing phase of His ministry in the
great antitypical sanctuary in heaven.
It is in this "time of the end" that there is to be proclaimed
in all parts of earth the great threefold message of Revelation
14 :6-14, with its solemn announcement that the time has come
for the hour of God's judgment, its pronouncement of the fall ot
"Babylon," and its warning against the worship of the "beast"
and his "image." Under the proclamation of this triple message
throughout the world there is to be gathered out a people who
"keep the commandments of God, and the faith of Jesus,"—a
people thus prepared for the coming of the Son of man on the
white cloud to reap the harvest of the earth. "The harvest," says
Jesus, "is the end of the world." Matt. 13 :39.

The Church in Need of Special Help

All the great events and world conditions heretofore listed,
and others that space forbids mentioning, are last-day events
and conditions. They are momentous and vital. They are related
to the finishing of the gospel, and they.are all to occur during
"the time of the end." This being true, the time of the end, the
time in which we are living, is surely the most momentous and
the most dreadful in all the history of mankind.
It must not be forgotten that the church of Christ is vitally
related to all these great events. She is deeply involved in the
serious conditions that develop day by day. The present is,
therefore, a time of peril, of perplexity, and of unparalleled need
for the church. Grave responsibilities rest upon the people of
236 THE ABIDING GIFT OF PROPHECY

God in this hour. They are in sore need of special help from their
great Head, the living Christ.
This help has, moreover, been abundantly provided by the
Lord, and in this abundant provision of help there is given a
promise of the renewal of the operation of the prophetic gift.
Note the clear, positive statements of the prophet Joel : "It
shall come to pass afterward, that I will pour out My Spirit upon
all flesh; and your sons and your daughters shall prophesy, your
old men shall dream dreams, your young men shall see visions."
Joel 2 :28. That the "afterward" in this prophecy refers to the
last days is made clear in Peter's use of this scripture in Acts
2 :17: "It shall come to pass in the last days, saith God, I will
pour out of My Spirit upon all flesh."

The Prophetic Gift Restored

— Here is clearly a:most definite promise of a renewal of the
prophetic gift to the church in the last days. Irrespective of
earlier applications, it would include the literally last period
of the church. Indeed, it is more than a promise of a renewal—
it is rather a promise of a special, marked impartation of the
gift of prophecy in this eventful period.
That this prophecy includes the last days of human history,
and the last period of the church of Christ, is evident from the
statements that follow what has been cited before : "I will show
wonders in heaven above, and signs in the earth beneath : . . .
the sun shall be turned into darkness, and the moon into blood,
before that great and notable day of the Lord come." Acts 2 :
19, 20.
How could language be plainer, and promise be more posi-
tive? There is coming, and coming soon, a "great and notable
day of the Lord." The days leading up to that great day will be
"the last days." During those days there will appear striking
signs of the approach of the "great and notable day." In con-
nection with those signs, there will be the manifestation of the
prophetic gift in "the remnant whom the Lord shall call." Joel
2 :32. As a remnant is the last part, the remnant church must be
NEARING THE GREAT CONSUMMATION 237

the last period of the church of Christ on earth. Through that

church the Lord has promised to make Himself known in visions
and dreams.
The same assurance is found in the writingS of the apostle-
prophet John, who in vision on the barren, rocky island of
Patmos, saw the remnant church. He says :
"The dragon was wroth with the woman [symbol of the church], and
went to make war with the remnant of her seed, which keep the com-
mandments of God, and have the testimony of Jesus Christ." Rev. 12:17.

This entire twelfth chapter of Revelation is devoted to the

history of the church of God in her conflict with her mortal
enemy, the devil. At the close of the conflict, it is the remnant
church that is involved, and this remnant is to be marked by
"the testimony of Jesus Christ," which is plainly defined else-
where as "the spirit of prophecy." Rev. 19 :10.
It is evident, therefore, that this wonderful gift has been espe-
cially promised to the remnant church for guidance and correc-
tion in her great work in the closing drama of the world's history.
The Scriptures plainly teach that the church will be deeply
involved in the perils of the last days, and will be in sore need
of this divine guidance.

Divine Provision for the Remnant Need

When "the day of the Lord," and the coming of Christ "with
power and great glory" (Matt. 24:30) is "nigh at hand," the
remnant church is to give warning, to "sound an alarm" to all
the world. Joel 2 :1.
It is through the remnant church that the "angel" seen by
John in prophetic vision is to teach "to every nation, and kin-
dred, and tongue, and people" "the everlasting gospel," and, in
view of the arrival of "the hour of His judgment," is to entreat
the inhabitants of earth to "worship Him that made heaven, and
earth, and the sea, and the fountains of waters." Rev. 14 :6, 7.
It is in the days when "darkness shall cover the earth, and
gross darkness the people," that the glory of the Lord is to rest
238 THE ABIDING GIFT OF PROPHECY

upon His church, when the Gentiles shall come to her light, and
kings to the brightness of her rising. (See Isaiah 60 : 2, 3.)
Surely we should conclude that at such a time and for such a
task, God will equip His church with divine power, and furnish
them with every facility for witnessing for Him. We have seen
that the prophetic gift has been manifested in the church of God
in preceding ages. But never has the need been greater than at
this time. The enemy of all righteousness, knowing that his time
is short, is to work with all deceivableness of unrighteousness.
The church is called to a superhuman task. The prophetic word
testifies that the remnant church should be especially blessed
with the gift of prophecy, and we are glad to present the evi-
dence, in the closing section of this volume, that God has fulfilled
His word, and has granted in this "time of the end" the most
remarkable manifestation of the prophetic gift since apostolic
times.
For a better understanding of the appearance and manifesta-
tion of this gift in this period of the history of the church, it will
be necessary to develop a picture of a great movement that oc-
curred about the middle of the last century,—a movement and
a spiritual awakening which prepared the way for God to choose
an instrument as His mouthpiece, through whom to give counsel
and instruction to His church, urging them to holy living, and
guiding them in their final task of preaching the "gospel of the
kingdom" in all the world.
 CHAPTER XXIII

The Awakening Advent Hope

MHROUGHOUT the long, dismal centuries of papal domin-
ion, covering the Middle Ages, which we have traversed in
these studies, the Bible was kept locked in the Latin tongue, or
in the original Hebrew and Greek in which it had been written.
Thus it was unavailable to the masses in their mother tongue.
Its study was not encouraged, and especially was delving into
its prophecies regarded unprofitable and improper.
The unspiritual ecclesiastics were baffled by the mystic sym-
bolism of the prophetic books of Daniel and John. But this
obscurity served as a divinely appointed means of preserving the
prophetic word. The real intent of these messages from God was
providentially concealed by these very symbols in the days when
the truth of God was well-nigh suppressed among men.
But in time the Spirit-impelled Wycliffe began to translate
the Scriptures into the language of the people, and to encourage
their reading and study. By the time of the flood tide of the
Reformation, Luther and others brought forth the Bible in
several of the common languages. Once again the Scriptures
were lifted to their rightful place as the very word of God. They
were accepted as the foundation of all true faith and doctrine,
the arbiter for every theological difference, and the end of all
controversy. They were exalted as revealing the mind and lofty
purpose of God. They were received as recording the past with-
out error, and as divinely portraying the present and the future.
As a result of the Reformation, the veil that had obscured the
hallowed pages of Holy Writ began to be lifted. There soon came
a wide rift in the cloud that concealed its divine symbols, and
the simpler and more fundamental of the outlines of prophecy
began to be understood and explained. Noted scholars like the
illustrious Joseph Mede (1586-1638), who made long strides in
reviving interest in prophecy and laying the foundations for
sound interpretation; the celebrated dissenter, Thomas Goodwin
(1600-1680), who advocated the indispensable "year-day" prin-
(239)
16
240 THE ABIDING GIFT OF PROPHECY

ciple of interpretation; the great philosopher and scientist, Sir

Isaac Newton (1642-1727), whose understanding of the pro-
phetic symbols was remarkably clear for the time in which he
lived and wrote; and Johann Albrecht Bengel, the eminent
German theologian—these were among the great pioneer stu-
dents and interpreters of Bible prophecy in the seventeenth
century, and on to the threshold of the eighteenth.
Slowly the list grows throughout the eighteenth century, until
we come to the predicted "time of the end," concerning which it
was foretold that men should run "to and fro" in the "book" of
Daniel that had been "sealed" until the hour should come for
those features of its divine message, applicable to the last days,
to be understood and applied. There then followed a most re-
markable bursting forth of exposition of Bible prophecy. Thus
it came literally to pass that men "ran" to and fro in the proph-
ecy, comparing part with part and principle with principle.

Tidal Wave of Prophetic Study •

With the dawn of the nineteenth century there came a spon-
taneous awakening in several continents, and in both hemis-
pheres. This centered in the recovery of the lost expectation of
Christ's second advent, as based on the predictions of these same
prophets. In South America, under Lacunza, the pathfinding
book, "The Coming of the Messiah," appeared, and was trans-
lated into the leading languages of Europe.
One compiler made an amazing list of twenty-one hundred
writers whose articles or treatises on prophecy were issued in
English, French, and German, during the years from the Protes-
tant Reformation up to 1835,—with most of them appearing
near the close, within the indicated "time of the end."
Thus the advent hope was revived in the hearts of multitudes
by the predicted study of the prophecies. This, in turn, led to
the deepest searching of heart as people who understood and
believed the prophecies prepared to meet their God. Hans Wood,
Lewis Way, Archibald Mason, James Hatley Frere, Edward
Irving, Joseph Wolff, Henry Drummond, Robert Chalmers,
THE AWAKENING ADVENT HOPE 241

James Begg, and Matthew Habershon, McNeil, Pym, Hutchin-

son, Bayford, Frye, Noel, Vaughan, and Cuninghame are but
a few out of the galaxy of names in Great Britain. Thus an
amazing prophetic literature was developed in the Old World.
In North America, Miller, Litch, Hale, Himes, and many less
conspicuous men wrote out and preached their convictions upon
the prophecies. It was here that the advent movement came to
its glorious culmination for the time, as setting forth the near
return of Christ.

Albury Park Prophetic Conference

In Great Britain a remarkable event took place in connection
with the names mentioned in that country. More than a score
of these godly, learned men—mostly ministers from the various
churches —had begun to study and to write upon the prophecies
of Daniel and the Revelation. Feeling the need of exchanging
thought upon these subjects of common interest, and of counsel-
ing upon their common problems, a Prophetic Conference was
called to meet in 1826, at the home of Henry Drummond, M. P.,
at Albury Park, Surrey. Over twenty of these expounders of
prophecy were assembled there. They spent eight days in earnest
study. Their conclusions were embodied in a remarkable three-
volume report. They were united in expecting the Lord to come
within a very few years. Representing, as they did, different
denominational viewpoints on the topics under study, the united
conclusions reached on the imminence of the second advent are
nothing short of amazing.
Following the principle of interpretation laid down by Hans
Wood of Rossmead, Ireland, in 1787, they concluded that the
"seventy weeks" of Daniel 9 :24 were indeed "cut off" from the
beginning of the 2300 days of Daniel 8 :14. In other words, they
understood them to begin simultaneously, the "seventy weeks,"
or 490 literal years, comprising the first section of the full period,
which they understood would terminate between 1843 and 1847.
They further understood that the midst of the seventieth week
—the cutting off of the Messiah for the sins of the people—
242, THE ABIDING GIFT OF PROPHECY

sealed with divine certainty forever the beginning and, conse-

quently, the ending of the full prophetic time period, the longest
recorded in the Bible.
This principle of interpretation was accepted and proclaimed
by a score or more of outstanding British students of prophecy
during the first three decades of the nineteenth century. Recent
research has brought to light a literature remarkably penetrat-
ing and clear on the precise date of the ending of the 2300 years.

Advent Expectancy Reaches Its Culmination

In the second decade of the nineteenth century, William
Miller came independently to essentially the same conclusion
in North America. Miller began public presentation of his con-
victions about 1831. He was soon joined by Fitch, Litch, Bates,
Himes, and Bliss.
This stalwart band in America, increased rapidly by others,
began to witness with a power and to an extent that are an
astonishment to all who learn the facts. Beginning in the smaller
towns, their message soon permeated the great cities. Books,
tracts, and then periodicals were published in increasing number
until there were more than forty papers issued in the United
States, Canada, and Great Britain, prior to October 22, 1844,
devoted exclusively to heralding the approaching advent.
Public lecturers grew in number, drawn from the ministry of
nearly all Protestant denominations. "Conferences" of Chris-
tians "expecting the advent" began to be held in 1840,—general
conferences for the public representatives, and local conferences
for the laity. There were nearly a dozen of the former, and about
forty of the latter, which were in instances attended by as many
as two thousand persons. Important actions were passed by these
general conferences that molded, unified, and greatly forwarded
the whole movement.
Giant "camp meetings" were held, with thousands in attend-
ance,— thirty-one being held within the space of four months, in
1842, including several in Canada. One hundred twenty-four of
these were held during 1843 and 1844, fourteen of which were
THE AWAKENING ADVENT HOPE 243

held in Great Britain. "Tabernacle" meetings and "grove," or

open air, meetings were also employed.
Then, resentment, ecclesiastical action, and persecution on
the part of the nominal churches came into the picture to com-
plicate and impede.
Thus we come to the end of Miller's predicted time—March
21, 1844, the close of "the Jewish year 1843." There was keen
disappointment that the Lord did not appear at that time, and
there was considerable shrinkage in numbers as the more super-
ficial dropped out.
The advent movement then entered a period of indifference
called "the slumber time." But in August, at the important
Exeter, New Hampshire, camp meeting, evidence was presented
that explained the error in time calculation by Miller. It was
seen that 2300 full years would reach from the autumn of 457
B. C. to the autumn of 1844 A. D. The parable of the virgins helped
to explain the nature of the disappointment. On the basis of the
types in the sanctuary system of old, the antitypical Day of
Atonement would fall on the tenth day of the Jewish seventh
month,—or, according to modern reckoning, on October 22, 1844.

Revival of Hope
This gripping truth swept over the advent hosts with a com-
pulsion that carried all before it. Louder and louder swelled the
cry, "The Bridegroom cometh; go ye out to meet Him." By
voice and pen, men told of the expected Saviour. Public lecturers
increased to the number of two thousand.
The advent presses began to run day and night to turn out
the literature that flooded the country. Some of these periodicals
were monthlies; others, weeklies; and, in instances, a few were
published every other day, or even daily. They were hawked in
the streets of the cities. They were sent in bundles to every post
office in the country, and on shipboard to all the ports of earth.
The country was shaken by the mighty message. The Lord
was expected. The dead were to be raised, the living saints trans-
lated, and the earth—then thought to be the sanctuary—was
244 THE ABIDING GIFT OF PROPHECY

to be cleansed by fire, and so to become the abode of the saints

forever. With holy joy men labored to spread the solemn warn-
ing and appeal. With deep searching they examined their own
hearts for lurking sin and selfishness. They sold their possessions
to obtain funds to spread the message of the expected King of
kings. They believed so earnestly and honestly in their expec-
tations that they left their crops standing unharvested, their
potatoes in the ground undug. Such was the actual hope and
sincere expectancy as October 22 drew on.
Never was there a more thorough preparation made to meet
God. For ascension to meet their Lord they sought the spotless
robe of Christ's righteousness; and for heart preparation, the
forgiveness of God's grace. The great day drew on. The last
paper was mailed out. The last sermon was preached. The last
appeal was made. The last prayer was offered. Their work was
done ! Only the coming of their Lord, they thought, stood be-
tween them and their fondest expectations.
They waited,—hopefully, solemnly. But to their utter con-
sternation, their anguish, and bewilderment, the appointed day
passed.

Review of Prophetic Waymarks

Disappointment filled their souls. In a daze.they sought their
bearings. They earnestly reviewed the past. They resurveyed
the prophetic waymarks. The date 457 B. c. stood supported by
reverent scholarship in Ireland, Scotland, England, continental
Europe, as well as in North Africa. They traced anew the con-
clusions of Wood, Mason, Way, Frere, Irving, Wolff, McNeil,
White, Pym, Cuninghame, Drummond, Habershon, Miller, and
the many others who had declared the seventy prophetic weeks
were cut off from the 2300 years, and, commencing together,
constituted the first 490 years of that period with Christ's cruci-
fixion in the midst of the seventieth week to seal the prophecy
infallibly, and so to fix its termination.
On the basis of the types and the typical Day of Atonement,
the great prophetic period must end on October 22, as they had
THE AWAKENING ADVENT HOPE 245

calculated. But their Lord had not come. The future was a
blank, and the present was a puzzle. Sneers and taunts, hostility
and persecution, greeted them on every hand. It was a terrible
disappointment, a dagger thrust into their hearts. The meaning
of it all, and the emergence from their misunderstanding, must
be held for consideration in another chapter.
But there was another factor to be logically anticipated in
the advent movement at this point, in view of the uniform expe-
rience of the past. With the great revival of neglected truth there
had early come into the hearts of many a conviction that the
apostolic gifts should appear with the renewal of the apostolic
faith. Such persons prayed much about it, and wrote about it,
but as yet they had no clear understanding of it.

Satan's Attempt to Thwart Acceptance

Let us pause, for a moment here, to look at another side of the
picture. Satan, the relentless opposer of every truth and provi-
sion of God, not only knows well these uniform operations of the
past as regards the gift of prophecy,—such as have been traced
through the pages of this volume,— but he has long known and
hated God's promised restoration of the gift to the remnant
church. This bestowal by our heavenly "Father was for the pur-
pose of counseling, guiding, and steadying His loyal followers
through the unprecedented perils and apostasies of the last hour.
The archenemy of God is, alas, a keener student of divine
prophecy than are most men—even many within the church.
He knows and fears God's power from of old. His is the fury of
desperation. He uses this evil knowledge and long experience
in an attempt to thwart the acceptance of God's provisions, so
far as lies within his power. This is attempted with the spirit of
prophecy, for example, by anticipating its appearance according
to promise, and producing preliminary counterfeits to deceive,
if possible, the expectant ones. By extreme fanaticism and false
manifestations, he seeks to disgust men generally, and thus to
frustrate the purpose of the gift. In this way he causes disrepute
to be cast upon all manifestations of the gift, true or false, and
246 THE ABIDING GIFT OF PROPHECY

renders it difficult to credit the true when its appearance is made.

It is his age-old scheme of opposition.
Thus it came literally to pass in the days of the English advent
movement. When the expectation of the Saviour's appearance
failed, a brilliant leader like Edward Irving, dissatisfied with the
formalism of the nominal churches, and looking for the mani-
festation of the gifts, withdrew from the ecclesiastical body with
which he had been connected. But he was faced with strange
manifestations in his own congregation, so that he died in be-
wilderment and disappointment.
But this enmity on the part of Satan, together with the object
of his subtle attacks, and his final course of action, were not only
all fully foreknown to God, but were foretold in prophetic outline
for the knowledge and safeguarding of His people. Hence con-
fusion or deception was neither necessary nor inevitable.

False Visions Bring Adverse Declarations

In North America the publication of alleged visions in certain
of the advent journals led to recorded actions against all "vi-
sions." Thus from Charles Fitch's periodical, The Second Advent
of Christ, published in Cleveland, Ohio, in a "Declaration of
Principles" adopted "By the Adventists Assembled in Boston
Anniversary Week, May, 1843," and signed by "N. N. Whiting,
S. Bliss, T. F. Barry, J. Litch, and C. Fitch," we read :
"We have no confidence whatever in visions, dreams, or private
revelations. 'What is the chaff to the wheat? saith the Lord.' We re-
pudiate all fanaticism, and everything which may tend to extravagance,
excess, and immorality, that shall cause our good to be evil spoken of."
—Issue of June 21, 1843.
A little later, John Starkweather, well educated and able
speaker—the ministerial associate of J. V. Himes in his Boston
church—looked for the restoration of the gifts. But fanaticism
came briefly, though locally, in the years 1843 and 1844, to
deceive and disappoint his immediate followers.
Finally, in direct connection with the great expectation of
October 22, 1844, an extremist on the fringes of Millerism, by
THE AWAKENING ADVENT HOPE 247

the name of Dr. C. R. Gorgas, claimed that by "vision" God had

"commissioned" him to call out the faithful from Philadelphia
to a camp outside the city, and on printed handbills predicted
that Christ would come at three o'clock in the morning.

Wild Move Repudiated

This wild move created disgust, and brought forth emphatic
repudiation by the leaders of the movement, immediately fol-
lowing the disappointment, as these words testify :
"The Encampment! I !—It seems to be a common impression that
this was the result of our doctrine. By no means. Only from one to two
hundred, out of nearly three thousand believers (at Philadelphia) were
deluded by this. The rest felt that they were not required to do anything
of the kind; but saw that those favorable to it were led astray, and were
grossly perverting the Scriptures. The arrangements for the encampment
were made so hastily that those opposed had no opportunity to consider
and try to counteract it. Now for the origin of this measure a Dr.
C. R. Gorgas of York County, in this State, pretended to have been in-
spired about three weeks ago, and that it was revealed to him that the
advent would take place at three o'clock in the morning of the 22d.
Charts to this effect were sent to Baltimore and to this city. The brethren
in both places immediately opposed it. Dr. Gorgas first went to Balti-
more, but gained no converts. He then came to this city, and from that
time the meetings here lost much of their solemnity and interest. . . .
Joshua V. Himes, the chief publisher of advent papers, came to this city
and strongly opposed Dr. Gorgas, as also Josiah Litch, well known as
one of the first and most prominent among the advent preachers. . . .
Brother Himes also went to New York and arrested the publication
there of the Doctor's chart, which the New York brother, before men-
tioned, had commenced. The five or six converts here, were also dis-
tributing his charts very freely, and the public therefore receives the
impression that these charts set forth the expectation of second advent
believers generally, who on the contrary rejected in toto the pretended
inspiration.
"Now this Dr. Gorgas professed to have a revelation that destruction
was to be as in the days of Lot, and that all who would be saved must
flee from the cities. The influence he had exerted over a few, and then
their influence over others, led to the encampment—a most unhappy step
248 THE ABIDING GIFT OF PROPHECY

—over which none can grieve more bitterly than the advent preachers
and advent believers generally. It was the result of following a mere
man, instead of the inspired word of the living God. Thanks be to Him
for His unerring word; and thanks be to Him also for keeping the great
body of those who love His appearing from being led astray by such
an unholy influence. LEWIS C. GuNN."—The Midnight Cry, Nov. 7,
1844, p. 147.
Adverse Actions on "Visions"
At the Mutual Conference of Adventists at Albany, New
York, called for April 29, 1845, a committee of twelve was ap-
pointed to draw up "a plan of future operations" and to "present
a declaration of principles in the defense of which we have la-
bored, and consult respecting our future association." In the
series of resolutions submitted and "adopted without a dissenting
voice," was this significant action, the import of which is very
easily discernible : -
"WHEREAS, In every great religious movement, there have been
among the wise and sober-minded advocates of the truth, others who
have risen up, striving about words to no profit, but to the subverting
of the hearers, making great pretensions to special illumination . . .
and whereas, in connection with the doctrine of Christ's near appearing,
as in all previous religious movements, some of this class have risen
up, calling themselves Adventists, teaching for doctrines that with which
we can have no sympathy or fellowship, with many unseemly practices,
whereby the word of God has been dishonored, and the doctrine of
Christ's appearing brought into contempt; therefore—
"Resolved, That we can have no sympathy or fellowship with those
things which have only a show of wisdom in will worship and neglecting of
the body, after the commandments and doctrines of men. That we have
no fellowship with any of the new tests as conditions of salvation, in
addition to repentance toward God, and faith in our Lord Jesus Christ,
and a looking for and loving His appearing. That we have no fellowship
for Jewish fables and commandments of men, that turn from the truth,
or for any of the distinctive characteristics of modern Judaism."— The
Advent Herald, and Signs of the Times Reporter, May 14, 1845, p. 107.
At the New York City Conference, May 6, 1845, the "Doings
of the Mutual General Conference held at Albany, which com-
THE AWAKENING ADVENT HOPE 249

menced April 29th, 1845," "were unanimously approved." After

Sylvester Bliss, who was a member of the Albany Committee
of twelve, had declared that the "Gorgas affair" he "regarded
nothing but mesmerism," and had referred to it as "the delusion
of the Gorgas vision," the following action was passed at New
York :
"Resolved, That we have no confidence in any new messages, visions,
dreams, tongues, miracles, extraordinary gifts, revelations, impressions,
discerning of spirits, or teachings, etc., etc., not in accordance with the
unadulterated word of God."— The Advent Herald, May 21, 1845, p. 118.

Finally at the important Boston Conference, May 26, Josiah

Litch said :
"With regard to the state of things in Philadelphia. A portion had
been induced, contrary to all his remonstrances, to obey the vision of
Dr. Gorgas, and fled from the city on the 10th of the 7th month. And
some of them had not yet been able to get the hallucination from their
minds. The results had been most disastrous. It had served to disgust
the mind of the community there, so that they were laboring under the
greatest embarrassments."— The Advent Herald, and Signs of the Times
Reporter, June 4, 1845, p. 135.

Then as a conference they declared:

"We are happy to accord our most hearty approval of the doings of
the late Mutual Conference at Albany. The important truths there ex-
pressed, we regard as scriptural, and are the ones for the maintenance of
which we have labored from the beginning."—Idem.

To Be Distinguished From Seventh-day Adventists

These actions were taken by the First-Day group of Advent-
ists. This body stood in contradistinction to the group beginning
to accept the seventh-day Sabbath truth and, shortly thereafter,
the sanctuary light. It should be distinctly understood in this
connection that this minority group of Adventists, because of
accepting the true Sabbath of the Bible, and because of their
better understanding of the second advent of Christ through the
ministration in the heavenly sanctuary, came to be known later,
250 THE ABIDING GIFT OF PROPHECY

and now continue to be known, as Seventh-day Adventists. They

should in no way be confused with the First-day Adventists, who
were in the majority at that time, and who have continued to
the present day, though now in far smaller number than the
Seventh-day Adventists.
From the historical incidents recited above, it can be clearly
seen that we are brought, amid unfavorable circumstances, to
the divinely appointed hour when the true gift of prophecy was
to be manifest in the remnant church that had just begun to
stress "the commandments of God, and the faith of Jesus." Its
beginning was under the severe handicap of prejudice, adverse
conference actions by the main body of Adventists, and popular
disgust over manifestly false visions fostered by the evil one to
hamper the true manifestation that had just made its appear-
ance. This true manifestation came at the appointed hour, to
bear its early testimony of counsel and warning, instruction and
entreaty, to the remnant church. It was submitted to the di-
vinely appointed tests of the word and to examination by its
fruits, as we shall see.
Accepted because it met every test specified by the Scriptures
of truth, the spirit of prophecy was received by this Sabbath-
keeping company as the third of the three great distinguishing
marks disclosed in the word as identifying the true church for
the last days. Its blessed influence upon the life and expansion
of the Seventh-day Adventist Church is the theme of the closing
section of this book.
 V
THE REMNANT HOUR
 CHAPTER XXIV

Gift Renewed in the Remnant Church

T HE passing of the time of expectation, in 1844, left many
thousands of God's faithful believers in the second advent
in bitter disappointment and bewilderment. The very word of
God itself seemed to have failed, and the foundations of their
faith to have crumbled. Many of the advent host yielded to the
seemingly logical conclusion that the rising of the sun on the
morning of October 23 — the day following the great disappoint-
ment—constituted unmistakable witness to the error of their
prophetic calculations. Such soon renounced the entire move-
ment as having been a fanatical delusion. Many who speak or
write of that amazing experience are wont to impugn the sin-
cerity or the sanity of those who, they aver, were so easily duped
by fanatical teachers.
But this is not a necessary conclusion. The student of Scrip-
ture will readily recognize that in the past God's people have
repeatedly been disappointed in their expectations,—just be-
cause they have misunderstood God's providences. Many times
they have been perplexed and discouraged, and often have passed
through strange experiences,—all because of the failure of some
hope based upon faulty understanding of the prophetic word.
Some have even been perplexed by the direct word of the Lord.
By the command of the Lord, the prophet Jonah had warned
the inhabitants of Nineveh that their great city would be de-
stroyed in forty days. When the allotted time passed and no
destruction came, the prophet was grievously perplexed. So
great was his humiliation and confusion that he prayed : "0 Lord,
take, I beseech Thee, my life from me; for it is better for me to
die than to live." Jonah 4 :3. But the Lord did not leave him in
darkness. He led him into an understanding of the secret of the
divine providence that had in mercy spared the repentant sinners.
Again, picture the terrible sorrow and disappointment that
came to the disciples of Christ when their Lord was actually
crucified and buried, when they had fondly expected Him to
(253)
254 THE ABIDING GIFT OF PROPHECY

ascend the throne. With blasted hopes they "communed together

and reasoned" concerning the strange events that had taken
place,— events so different from what they had hoped and had
looked for. Luke 24:15. "We trusted," said they, "that it had
been He which should have redeemed Israel." Verse 21.
But in pitying love the risen Saviour appeared to them, and
so clearly opened the Scriptures that they at last understood that
in harmony with all prophecy Christ ought "to have suffered
these things." Still, they did not see things plainly, for a few
days later as they communed with Jesus, "they asked of Him,
saying, Lord, wilt Thou at this time restore again the kingdom
to Israel ?" Atts 1 : 6. Only when He had opened "their under-
standing, that they might understand the Scriptures" (Luke
24:45), did they see for the first time that it had not been His
purpose at that time to take the throne of His earthly kingdom.

Cross and Commission Misunderstood

Yet more than this. For years after the ascension of Christ
these same disciples labored under serious misapprehension con-
cerning the teaching of the Scriptures and of the purpose of God.
They believed that the gospel message they had been commis-
sioned to proclaim was for the Jewish nation only. They did not
include the Gentile world in the plan and purpose of God, nor in
the commission given them. To this mistaken view they clung
most tenaciously for several years. Not until a most impressive
vision was given to the apostle Peter, followed immediately by
a definite call to go to the home of a Roman centurion and preach
Christ, would he venture to offer the cup of salvation to any
save the Jews.
In obedience to the vision and the call, however, Peter, for the
first time in his ministry, entered the home and preached Christ
to a group of Gentiles who were present. When the preaching
of the word was accompanied by a demonstration of spiritual
power, both he and the Jewish converts who accompanied him
were greatly astonished "because that on the Gentiles also was
poured out the gift of the Holy Ghost." ' Acts 10 :45.
GIFT RENEWED IN THE REMNANT CHURCH 255

For this wide departure from the views of his associates the
apostle had to give serious account. When he returned to Jeru-
salem, "they that were of the circumcision [the Jews] contended
with him, saying, Thou wentest in to men uncircumcised [the
Gentiles], and didst eat with them. But Peter rehearsed the
matter from the beginning, and expounded it by order unto
them." "When they heard these things, they held their peace,
and glorified God, saying, Then hath God also to the Gentiles
granted repentance unto life." Acts 11 :2-4, 18.

Slow Emergence From Mistaken Views

These strikingly impressive experiences, with additional
revelations and divine providences, finally led the disciples to
abandon their mistaken views and come into harmonywith God's
purpose. But so cautious and slow were they in making changes
that it literally took years to comprehend the fullness of God's
purpose, and to preach and teach accordingly.
These strange incidents, so clearly set forth in the Scriptures,
did not merely happen. Nor were they merely mistakes of men.
They were divine providences, the purpose of which we may
not fully understand. But they show that God's accepted leaders
and His chosen people may be right in the main, yet be sin-
cerely mistaken—even regarding important truths. They also
show that those who hold some mistaken views are not, therefore,
necessarily wrong in other things. Limited views, or imperfectly
understood truths regarding certain particulars, do not of them-
selves, therefore, set aside the fundamental verity of the move-
ment with which they may be connected. If that movement holds
to its basic principles, and continues to advance, increased light.
will eventually be given, the mistakes will be revealed and re-
jected, and correct views take their place.
Thus it.has all worked out, as will hereafter be shown, in the
great second advent movement of 1844. The movement in gen-
eral, the disappointment in particular, and the full correction
of the error were made subjects of divine prophecy. They were
foretold in the tenth chapter of Revelation.

17
256 THE ABIDING GIFT OF PROPHECY
Here a message "that there should be time no longer" is rep-.
resented as being proclaimed on land and sea by a "mighty angel
come down from heaven." Indicative of something not clearly
understood, the heavenly messenger was "clothed with a cloud."
The joy of the expectation and the bitterness of the disappoint-
ment are symbolized by the "little book" that was eaten and
that, after being sweet in the mouth, was turned into bitterness.
That God had still a great work for those to do who had passed
through this experience, is indicated by the divine commission,
"Thou must prophesy again before many peoples, and nations,
and tongues, and kings."
The details of this prophetic picture coincide in every par-
ticular with the experiences in the world-wide, advent movement
just prior to 1844. The verses that follow in the eleventh chapter
of Revelation show briefly but forcefully how by the reed given
by an angel the prophecy was made clear through measuring
"the temple of God," or the sanctuary, in which they soon saw
the closing ministry of Christ. They then discovered their mis-
take in supposing that the sanctuary to be cleansed at the end
of the 2300 days was the earth. This explained the cause of their
disappointment.
Israel Tested by a Prophet
It is well said that there is no crisis with God. He is never
taken by surprise. He is never thrown into confusion, as we poor
mortals often are. He knew all about the great awakening in
regard to the coming of the Lord and the disappointment of 1844.
At the right moment He sent a message through the prophetic
gift to His sincere people. The manifestation of the gift of
prophecy at this crisis was quite similar to the working of that
gift in a former crisis of God's people.
Word came to Jehoshaphat, king of Judah, "There cometh a
great multitude against thee from beyond the sea on this side
Syria." Three powerful enemy nations had joined together
against Israel, to crush them and drive them out of the land the
Lord had given them to inherit. They knew not how to meet
the situation, except to seek God for understanding and help.
GIFT RENEWED IN THE REMNANT CHURCH 257

In this crisis the king "set himself to seek the Lord, and pro-
claimed a fast throughout all Judah. And Judah gathered them.
selves together, to ask help of the Lord : even out of all the cities
of Judah they came to seek the Lord." 2 Chron. 20 : 1-4. In the
midst of this alarmed and bewildered gathering, Jehoshaphat
offered mighty intercession to the Lord for help. In his prayer
he said : "We have no might against this great company that
cometh against us; neither know we what to do : but our eyes
are upon Thee." Verse 12.
"Then upon Jahaziel . . . came the Spirit of the Lord in the
midst of the congregation; and he said, Hearken ye, all Judah,
and ye inhabitants of Jerusalem, . . . Thus saith the Lord unto
you, Be not afraid nor dismayed by reason of this great multi-
tude; for the battle is not yours, but God's. . . . Ye shall not
need to fight in this battle : set yourselves, stand ye still, and see
the salvation of the Lord with you, 0 Judah and Jerusalem : fear
not, nor be dismayed; tomorrow go out against them : for the
Lord will be with you. And Jehoshaphat bowed his head with
his face to the ground : and all Judah and the inhabitants of Je-
rusalem fell before the Lord, worshiping the Lord." Verses 14-18.
In obedience to the words of the prophet, the people "rose
early in the morning, and went forth into the wilderness of
Tekoa" to meet the great multitude.
"And as they went forth, Jehoshaphat stood and said, Hear
me, 0 Judah, and ye inhabitants of Jerusalem; Believe in the
Lord your God, so shall ye be established; believe His prophets,
so shall ye prosper." Verse 20.
Israel believed that God had spoken to them through the
prophet, and they went forth to the battlefield. But while they
were on the way, "the Lord set ambushments against the children
of Ammon, Moab, and Mount Seir, which were come against
Judah; and they were smitten. For the children of Ammon and
Moab stood up against the inhabitants of Mount Seir, utterly
to slay and destroy them : and when they had made an end of
the inhabitants of Seir, every one helped to destroy another. And
when Judah came toward the watchtower in the wilderness, they
258 THE ABIDING GIFT OF PROPHECY

looked unto the multitude, and, behold, they were dead bodies
fallen to the earth, and none escaped." Verses 22 -24.
The Lord allowed this crisis to come to Israel for their good.
It alarmed them, and awakened them to a realization of their
utter dependence upon God. It led them into His presence to
make earnest supplication for help. It gave them fresh evidence
of His willingness to hear, His readiness to help, and His great
power to save from their enemies. The experience brought to
Israel a very helpful lesson.
God Chooses His Messenger
In the great crisis of 1844, an unbelieving world was arrayed
against God's disappointed people. Some shunned them, some
ridiculed them, and many were hostile to them. They were surely
a forsaken and scattered flock, knowing not what to do. Among
them were some who, like Jehoshaphat and Judah, kept their
eyes upon God and offered importunate prayer for divine guid-
ance. The Lord heard their prayers, and .gave them a remarkable
answer through the prophetic gift. He chose for His messenger
Miss Ellen Gould Harmon of Portland, Maine,—one of the truly
devout and sorely disappointed believers in the coming of the
Lord in 1844. She gives the following interesting information
regarding a part of her Christian experience prior to her call to
act as the Lord's special messenger :
"At the age of eleven years [1838-9] I was converted, and when
twelve years old was baptized, and joined the Methodist Church. At the
age of thirteen I heard William Miller deliver his second course of
lectures in Portland, Maine. I then felt that I was not holy, not ready
to see Jesus. And when the invitation was given for church members
and sinners to come forward for prayers, I embraced the first oppor-
tunity, for I knew that I must have a great work done for me to fit me
for heaven. My soul was thirsting for full and free salvation, but knew
not how to obtain it.
"In 1842, I constantly attended the second advent meetings in Port-
land, Maine, and fully believed that the Lord was coming. I was hunger-
ing and thirsting for full salvation, an entire conformity to the will of
God. Day and night I was struggling to obtain this prfceless treasure,
GIFT RENEWED IN THE REMNANT CHURCH 259

that all the riches of earth could not purchase."—"Early Writings of

Mrs. E. G. White," p. 11, 1920 edition.
For four and a half years, therefore, during the most impres-
sionable period of her life, Ellen Harmon's all-absorbing interest
had been in her preparation for the coming of Christ, and in
doing her part to make known to others the Saviour she had
found. Delicate in health, and deprived of opportunities for an
education and of worldly prospects by an accident that had
befallen her when she was nine years old, she was providentially
led to find her comfort and joy in the anticipation of the future
glory, which to her was a living reality.
We may well believe that to such a one especially, the disap-
pointment of October, 1844, came with crushing force. She did
not lose her faith in the Saviour; but, in common with most of
the advent believers in Portland, she feared that the advent
movement, which had brought so much joy to her heart, had
been a terrible mistake, from which could come only sorrow
and regret.

Vision of Future Advent Experiences

But she was soon delivered from this state of uncertainty and
sorrow. In the latter part of December, she, with a few other
women, was visiting at the home of a Mrs. Haines in Portland.
While they were all bowed in prayer together, she became uncon-
scious of her earthly surroundings, and was given in vision a
view of the future experiences through which the believers in
the second advent were yet to pass, and of the final coming of
Christ. We relate a part of the vision in her own words :
"While I was praying at the family altar, the Holy Ghost fell upon
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
traveling to the city, which was at the farther end of the path. They had
a bright light set up behind them at the beginning of the path, which an
260 THE ABIDING. GIFT OF PROPHECY

angel told me was the midnight cry.' This light shone all along the path,
and gave light for their feet so that they might not stumble.
"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 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 light which waved over the advent
band, and they shouted, 'Alleluia!' 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 lost sight of the mark and of Jesus, and fell off the
path down into the dark and wicked world below.
"Soon we heard the voice of God like many waters, which gave us
the day and hour of Jesus' coming. The living saints, 144,000 in number,
knew and understood the voice, while the wicked thought it was thunder
and an earthquake. When God spoke the time, He poured upon us the
Holy Ghost, and our faces began to light up and shine with the glory of
God, as Moses' did when he came down from Mount Sinai.
"The 144,000 were all sealed and perfectly united. On their foreheads
was written, God, New Jerusalem, and a glorious star containing Jesus'
new name."—"Early Writings of Mrs. E. G. White," pp. 14, 15.
No Ordinary Message
Viewed in the light of all the circumstances, this was no ordi-
nary message; indeed, it was most extraordinary. It gave light
—not a noontide blaze, but a few faint rays, like those of the
sun's rising. It revealed a pathway straight ahead leading to a
glorious destination—the city of God. The light behind the
advent believers was to shine all along the road the people of
God were to travel until they should reach their Paradise home.
Jesus would be the guide and leader of the travelers; and as long
as they kept their eyes on Him, they would be safe. As they
journeyed, the light would grow brighter, and others would join
them until there would be a great company. Some would grow
weary and distrustful. The journey would be longer than they
1 During the summer of 1844, some of the leaders of the advent movement in New
England, by a study of the types, came to the conclusion that the 2300-day period
would end on the Jewish Day of Atonement, which in that year fell on October 22.
This expectation aroused those who, like the sleeping virgins, had become spiritually
indifferent, and became a powerful movement called "the midnight cry," because of
its analogy to that part of the parable of the ten virgins.
GIFT RENEWED IN THE REMNANT CHURCH ' 261

had thought it would be, and they would decide that God was
not leading them, and would stumble off the path.
To the troubled, confused believers to whom the message was
related, it was practical and appropriate. It gave them greatly
needed information. Note particularly how it answered the
questions that would naturally be uppermost in their minds.
Provided Answer to Many Questions
Should they give up their faith in God's guidance in the past
experience of expectation and disappointment? No; there was
light in the message that had been proclaimed,—light that would
illuminate their entire future pathway.
Should they go back into the world? No; those who were on
their way to the city were traveling on a path high above the
world.
Should they, because of their disappointment, cast away their
confidence ? By no means; Jesus had led them, would continue
to lead them, and they would be safe while they kept their eyes
fixed on Him.
Were they to look for the Saviour immediately, or would He
tarry ? They were told that there was some distance to travel
before they would reach the end of the way. Those who grew
weary because they expected to have entered the city sooner, and
declared that it was "a great way off," were to find courage and
an incentive to persevere as Jesus beckoned them forward with
His glorious right arm.
In the rest of the vision, there were other features of great
interest. The saints would be persecuted, but God would deliver
them from the wrath of those who sought to destroy them. The
glorious appearing of the coming Christ was pictured. In graphic
words was set forth the terror of the wicked as they should behold
the Saviour descending from heaven in great glory, accompanied
by the holy angels; also the anxiety of the saints, as they cried
out, "Who shall be able to stand ? Is my robe spotless ?" After
a time of "awful silence," Jesus spoke, saying, "Those who have
clean hands and pure hearts shall be able to stand; My grace is
sufficient for you."
262 THE ABIDING GIFT OF PROPHECY

The resurrection of the sleeping saints; the joy of the glad

reunion with loved ones from whom death had separated them;
the ascension to the sea of glass; the glad welcome into the city
where were the throne, the river, and the tree of life—all this
was calculated to cheer and gladden the hearts of those who were
to remain longer in this world than they had expected, and to
encourage them to remain steadfast in their faith and service.
It was in harmony with the words of the apostle :
"Cast not away therefore your confidence, which bath great recom-
pense of reward. For ye have need of patience, that, after ye have done
the will of God, ye might receive the promise. For yet a little while, and
he that shall come will come, and will not tarry. Now the just shall live
by faith: but if any man draw back, my soul shall have no pleasure in
him. But we are not of them who draw back unto perdition; but of them
that believe to the saving of the soul." Heb. 10:35-39.

Welcomed as Messages From Heaven

After a great struggle against her natural feelings of timidity,
Miss Harmon related this vision to the band of advent believers
in Portland. Its fitness appealed to their hearts. Because of their'
intimate knowledge of the unique Christian experience of the
messenger, they recognized that she was worthy of their confi-
dence, and about sixty of them welcomed it at once as indeed a
message from heaven.
About a week later, in a second vision, she was bidden to relate
to others what had been revealed to her. In connection with the
call to public service, she was shown the trials, opposition, and
anguish of spirit that would attend her, but was given the assur-
ance, "The grace of God is sufficient for you; He will hold you
up."—"Early Writings of Mrs. E. G. White," p. 20. Timidly she
began her work among the companies of believers in neighbor-
ing towns.
Further revelations were given to her in relation to a system
of truth that explained how the past advent movement, though
ending in disappointment, had, nevertheless, been directed by
God. In February, 1845, at Exeter, Maine, there was given her
GIFT RENEWED IN THE REMNANT CHURCH 263

in vision a view of Jesus, our great High Priest, passing from His
ministration in the first apartment of the heavenly sanctuary
into the most holy place, where was the ark containing the Ten
Commandments.
Still later, through Bible study and revelation, it was made
clear that the time for the ending of the 2300 days, as given in
the advent message, had been correct, but through a misunder-
standing of what was represented by the "sanctuary," in Daniel
8 :14, there had been a mistake in supposing that Christ was to
come to this earth at that time. It was seen that the great work
of the investigative judgment was the antitypical fulfillment of
the cleansing of the ancient sanctuary on the tenth day of the
seventh Jewish month.
With this message, there came to Miss Harmon a conviction,
which could not be silenced, that it was her duty to relate to the
scattered groups of believers what had been shown her. Accom-
panied by some member of her family, or by some sister believer,
she went from place to place endeavoring to cheer the hearts of
others with the light and hope that had come to her.
Small and poor at first was the company who accepted the
light sent from heaven through Miss Harmon. FeWer still were
those who were able to give their time entirely to its dissemi-
nation. But, fired with the conviction that God Himself had
spoken, these few began to do their part in spreading the message
that was to gather from all parts of the world that company seen
in vision.
Early in her public labors Miss Harmon formed the acquaint-
ance of James White, a young minister who had been a zealous
preacher in the advent movement, but who was now with the
rest of the believers in great perplexity. This acquaintance de-
veloped into a common sympathy and a warm friendship that
resulted in their marriage. From that time on, through her long,
active, public life, she was known, and will be referred to, as
Ellen G. White.
 CHAPTER XXV

A Sound Basis for Confidence.

/TWO dangers, either of which may prove fatal, confront the
I seeker for truth as he is brought into contact with one who
claims to have had revelations from God. On the one hand he
may rashly reject the true; or, on the other, he may blindly ac-
cept the false. But God's message is, "Beloved, believe not every
spirit, but try the spirits whether they are of God : because many
false prophets are gone out into the world." 1 John 4:1.
Those who maintain that the gifts of the Spirit, including the
prophetic gift, ceased with the days of the apostles are thereby
logically forced not only to turn a deaf ear to the claim of any
present-day messenger for God, but to denounce such a one as
an impostor.
Those who believe in the abiding gift of prophecy must recog-
nize the force of the Saviour's injunction: "Beware of false
prophets, which come to you in sheep's clothing, but inwardly
they are ravening wolves." Matt. 7 : 15. Nor should they be
unmindful of our Lord's prediction that among the signs that
were to herald the return of our Lord as imminent, is the appear-
ance of "false christs, and false prophets," who "shall show great
signs and wonders; insomuch that, if it were possible, they shall
deceive the very elect." Matt. 24:24.
In order that one may "quench not the Spirit,"—the Holy
Spirit, who has moved upon and inspired the prophets of all
ages,—the apostle Paul enjoins the believers to "despise not
prophesyings." In order to avoid deception by a subtle counter-
feit, he adds the injunction: "Prove all things; hold fast that
which is good." 1 Thess. 5 :19-21.
To evaluate a life and work after its record has been made,
when the fruitage has appeared and ripened, when the influences
for good or ill have been manifest, is comparatively easy. The
real test in forming a correct judgment rests upon those who are
forced to weigh the individual worth of a contemporary, espe-
(264)
A SOUND BASIS FOR CONFIDENCE 265

cially before the success or failure has become apparent. This

principle is notably true in testing the claims of a prophet.
To those who were rejecting Him, the greatest prophet of
all ages,—yea, while they were plotting His death,—Christ
declared :
"Woe unto you! for ye build the sepulchers of the prophets, and
your fathers killed them. Truly ye bear witness that ye allow the deeds
of your fathers: for they indeed killed them, and ye build their sepul-
chers." Luke 11:47, 48.

It is sad, but nevertheless true, that too few who have lived
with these chosen men of God in any age have recognized them
as His messengers. Those who rejected Christ also stoned
Stephen; they rejoiced when Herod put James the apostle to
death; they harried, and persecuted Paul, the meanwhile out-
wardly honoring the ancient prophets with their lips. Neverthe-
less, there have always been some whose hearts have rejoiced
as they have recognized the voice of God speaking through these
His chosen ones.
Evidence for Evaluaiing Claims
Miss Ellen Harmon, whose first vision we have related, and
who later became Mrs. Ellen G. White, completed her life span
twenty years ago (1915), at the age of eighty-eight. The rich
fruitage of her life has been manifest. Her name is inseparably
linked with the great last-day gospel movement that is world
embracing in scope. The products of her pen are found in many
lands and languages. The principles she enunciated are still
made the subject of most earnest study by ministers, educators,
physicians, and Christian laymen. All these facts will be brought
forth as evidence in evaluating her claim to have received these
teachings and these principles in the restored prophetic gift
from the God of heaven.
But before weighing these claims in the light of what we now
see, we should consider the evidences upon which her claims had
to be evaluated by those to whom they were first made known.
What led the group of about sixty in Portland, Maine, to whom
266 THE ABIDING GIFT OF PROPHECY

she related her first vision, to receive it as a divine communi-

cation? Were the circumstances such as to justify them in their
conclusion ?

Ellen Harmon-White's Christian Experience

Bear in mind that the members of this company had passed
through a most unusual experience together. They had been
united in their ardent expectations, and in their disappointment
and bewilderment. The large crowds that had met in Beethoven
Hall prior to the day of expectation were now scattered. Only
a few continued to be united, and these met for evening meetings
in the Harmon home. They were well acquainted with the
daughter Ellen. In deciding upon the merits of her claim to have
received a heavenly vision, they would naturally consider her
Christian experience and character. This was of such an unusual
nature that it must have been well known to them.
In view of the express declaration that it was "holy men" who
were moved by the Holy Spirit, we must expect to find a con-
sistent Christian life in the one whom God chooses as His agent
for revelation; therefore, brief mention should be made of Ellen
Harmon's spiritual experiences prior to the time of her choice
as a messenger .for God.
There had been two factors that affected her spiritual life.
The first was an accidental injury received when she was nine
years old. This resulted in severe suffering for a number of
months, with an expectation of life-long invalidism if not, indeed,
an early death. Then for two years she struggled against feelings
of resentment against God for the blighting of her ambitions.
Of this period she says :
"At times my sense of guilt and responsibility to God lay so heavy
upon my soul, that I could not sleep but lay awake for hours, thinking
of my lost condition and what was best for me to do. . . . I seemed
to be cut off from all chance of earthly happiness, and doomed to con-
tinual disappointment and mortification. . . . My prospect of worldly
enjoyment was blighted, and heaven seemed closed against me."—"Life
Sketches: Ancestry, Early Life, Christian Experience, and Extensive
A SOUND BASIS FOR CONFIDENCE 267

Labors of Elder James White and His Wife, Ellen White," pp. 135, 136.
Battle Creek: Steam Press of the S. D. A. Publishing Association, 1888.
Then the second advent proclamation reached the city of
Portland. In the spring of 1840, William Miller delivered a series
of lectures on the prophecies, and the city was stirred by his
message of the nearness of Christ's coming. The Harmon family
attended the lectures, and Ellen listened with terror to the evi-
dences presented. Not yet could she look with happiness and
confidence to the coming of Christ as the Saviour of His people.
She could only think of Him as coming in judgment to destroy
sinners, including herself. Although seeking as a suppliant for
mercy, yet she found little relief for a time. She says in her
autobiography :
"When sinners were invited forward to the anxious seat, hundreds
responded to the call, and I, among the rest, pressed through the crowd
and took my humble place with the seekers. But there was a hopeless
feeling in my heart that I could never become worthy to be called a
child of God."—Id., pp. 137, 138.
Months were spent in mental agony. Whole nights were
passed in tearful prayers for pardon, but without clear assurance
of acceptance with God. Like Bunyan, she suffered almost un-
bearable sorrow, depression, and despair.
But the day of relief came. It was at a Methodist camp
meeting that she listened to a convincing discourse upon the
pardoning love of Christ. She was impressed with the statement
that "those who were waiting to make themselves more worthy
of divine favor, before they dared venture to claim the promises,
were making a fatal mistake. Jesus alone cleanses from sin; He
only can forgive our transgressions. He has pledged Himself
to listen to the petition and grant the prayer of those who come
to Him in faith."—Id., p. 140.
Of the lifting of the burden of despair, she says:
"While bowed at the altar with others who were seeking the Lord, all
the language of my heart was: 'Help, Jesus, save me or I perish! I will
never cease to entreat till my prayer is heard and my sins forgiven.' I
felt my needy, helpless condition as never before. As I knelt and prayed,
268 THE ABIDING GIFT OF PROPHECY

suddenly my burden left me and my heart was light. At first a feeling

of alarm came over me and I tried to resume the load of distress again.
It seemed to me that I had no right to feel joyous and happy. But Jesus
seemed very near me; I felt 'able to come to Him with all my griefs,
misfortunes and trials, even as the needy ones came to Him for relief
when He was upon earth. There was a surety in my heart that He under-
stood my peculiar trials and sympathized with me. I can never forget
this precious assurance of the pitying tenderness of Jesus toward one
so unworthy of His notice. I learned more of the divine character of
Christ in the short period when bowed among the praying ones than ever
before."—Id., pp. 142, 143.

Soon after this Ellen was baptized; and was received as a

member of the Methodist Church. By her own request she was
immersed, as she was persuaded by her own experience and study
that this was the scriptural mode of baptism.

Distressed Over Problems and Duties

This, her conversion, was the beginning of an unusual Chris-
tian experience for a child. There were further lessons for her
to learn, however. She was confused by the theological discus-
sions she heard regarding justification and sanctification, inti-
mating that there was some experience characterized by great
joy, which she despaired of reaching. She was troubled because
some who made the greatest claims to sanctification manifested
a bitter spirit toward those who believed in the soon coming of
Jesus, and because some ministers opposed this scriptural hope.
The preaching of an eternally burning hell was a source of
anguish to her mind. She could not reconcile this doctrine with
the love and tenderness of God. Of this she says :

"I thought that the fate of the condemned sinner would be mine, to
endure the flames of hell forever, even as long as God Himself existed.
This impression deepened upon my mind until I feared that I would lose
my reason. I would look upon the dumb beasts with envy, because they
had no soul to be punished after death. . . .
"Total darkness settled upon me and there seemed no way out of
the shadows. Could the truth have been presented to me as I now
understand it, my despondency would have taken flight at once, much
A SOUND BASIS FOR CONFIDENCE 269

perplexity and sorrow would have been spared me. If the love of God
had been dwelt upon more and His stern justice less, the beauty and
glory of His character would have inspired me with a deep and earnest
love for my Creator."—Id., p. 153.

An impression that it was her duty to offer public prayer in

one of the prayer meetings added to her distress of mind. So
timid and shrinking was she that she suffered keenly at the
thought. Fearful of becoming confused, she shrank from it as
a dread ordeal. But so strong was the impression that she felt
she was willfully displeasing God in refusing to pray. This led
to another period of utter despair, of which she says:
"For three long weeks no ray of light pierced the gloom that en-
compassed me about. My sufferings of mind were intense. Sometimes
for a whole night I would not dare to close my eyes, but would wait until
my twin sister was fast asleep, then quietly leave my bed and kneel upon
the floor, praying silently with a dumb agony that cannot be described.
The horrors of an eternally burning hell were ever before me. I knew
that it was impossible for me to live long in this state, and I dared not
die and meet the terrible fate of the sinner. With what envy did I regard
those who realized their acceptance with God. How precious did, the
Christian's hope seem to my agonized soul."—Id., p. 154.

Her First Public Prayer

From this pitiful anxiety she was at length relieved through
a comforting dream and the counsel and prayers of a godly min-
ister. But again came the impression of duty to take part in the
prayer meeting. That evening the opportunity came. Trem-
blingly she bowed with the little group, and soon she lifted up
her voice in prayer. Of this act of obedience to the voice of the
Spirit she says :
"As I prayed, the burden and agony of soul that I had endured so
long, left me, and the blessing of the Lord descended upon me like the
gentle dew. I praised God from the depths of my heart. Everything
seemed shut out from me but Jesus and His glory."—Id., p. 159.

The following night, in the meeting of the advent believers,

she very impressively bore testimony to her experience. This
270 THE ABIDING GIFT OF PROPHECY

was the beginning of her public acknowledgment of Christ,

coupled with earnest appeals for consecration.
Not long after this she was invited to relate her experience at
the Christian church in Portland, at a conference of believers.
As she told in a simple way of her wonderful deliverance from
the bondage of doubt and despair, "the melting power of the
Lord came upon the assembled people. Many were weeping and
praising God. Sinners were invited to arise for prayers, and
many responded to the call."—Id., p. 162.

Begins Public Labors for Christ

Nor were Ellen Harmon's efforts for Christ limited to these
public testimonies. She arranged meetings with her friends and
related her experience to them, then exhorted and prayed for
them individually. Night after night she prayed for these souls
for whom she bore a burden, and her soul-winning efforts were
marvelously blessed.
It was at this period in her life that James White, a young
man who was on fire with a burning zeal to lead his fellow men
to prepare for the coming of Christ, which he believed to be near,
visited Portland. He speaks thus of his first meeting with the
one who was later to share his labors as his wife :
"She was then a Christian of the most devoted type. And although
but sixteen, she was a laborer in the cause of Christ in public and from
house to house. She was a decided adventist, and yet her experience was
so rich and her testimony so powerful that ministers and leading men
of different churches sought her labors as an exhorter in their several
congregations. But at that time she was very timid, and little thought
that she was to be brought before the public to speak to thousands."
—Id., p. 126.

With such a background of experience, is it strange that the

little company of believers in Portland, in their perplexity and
trouble following the disappointment, should have confidence
in the integrity of this girl who, with fear and trembling, told
them of the vision that had been given to her? Could they well
A SOUND BASIS FOR CONFIDENCE 271

doubt her sincerity? Sweet water does not flow from bitter
fountains.
The nature of the message, its fitness to their needs, its satis-
fying answers to the questions that were in their minds, its
encouragement for confidence in their past experience, and for
divine guidance for the'future surely must have impressed those
who heard 'Ellen Harmon relate it. As this has been covered in
the preceding chapter, we shall not further enlarge on it here.
It is, however, worthy of note that this vision was not of such
a nature as to confirm them in what they already believed. Not
only they, but Ellen Harmon herself, prior to this vision, had
become persuaded that the "midnight cry" movement, through
which they had passed, was a mistake. This was the general
conclusion that had been reached by most of the leaders in the
movement. It seemed logical to accept the fact that Jesus had
not come as proof positive that the calculation of the prophetic
period of 2300 years as ending on October 22 had been in error.
But in the vision, instead of the "midnight cry's" having been
a mistake, lo, it was a light that was to illuminate the pathway
of the adventist people all the way to the city of God.
Therefore the substance of this vision cannot be accounted for
as in anywise springing from the personal belief of Ellen Har-
mon, .or that of her associates. That it served to change that
belief is a strong evidence of its having been given to her by an
intelligence outside of her own consciousness.

Reluctance to Relate the Vision

From what has been related, it is evident that Ellen Harmon
was not a bold, forward person. To go forth as a messenger for
God was not a path of her choosing. When in a later vision she
was bidden to go and relate to others the things that God had
shown to her, the trials and hardships of her future life were laid
open before her. Of her reluctance to do this work, she says :
"My health was so poor that I was in actual bodily suffering, and, to
all appearance, had but a short time to live. I was but seventeen years
of age, small and frail, unused to society, and naturally so timid and

18
272 THE ABIDING GIFT OF PROPHECY

retiring that it was painful for me to meet strangers. I prayed earnestly

for several days and far into the night, that this burden might be re-
moved from me and laid upon someone more capable of bearing it. But
the light of duty never changed, and the words of the angel sounded con-
tinually in my ears, 'Make known to others what I have revealed to you.'
"I was unreconciled to going out into the world, its sneers and oppo-
sition rose before my mind in formidable array. I had little self-confi-
dence. . . . How could I, a child in years, go forth from place to place
unfolding to the people the holy truths of God! My heart shrank in
terror from the thought."—Id., p. 194.
When we remember the terrible mental struggle connected
with the impression that she should take part in a prayer meet-
ing, we can better appreciate the agonizing fear with which she
contemplated traveling and meeting a world with its natural
skepticism regarding present-day divine revelations. But when
she finally surrendered, she found that added strength was given
her for the call to which she responded.

Phenomena in Vision Scriptural

That there was a supernatural power connected with the vi-
sions of Ellen Harmon cannot be gainsaid. There are hundreds
of witnesses who have testified to having seen certain physical
phenomena during these occasions. Some of these are strikingly
parallel to those mentioned in Scripture. Thus the apostle Paul,
referring to his own experience, says :
"I will come to visions and revelations of the Lord. I knew a man
in Christ above fourteen years ago, (whether in the body, I cannot tell;
or whether out of the body, I cannot tell: God knoweth;) . . . how
that he was caught up into Paradise, and heard unspeakable words,
which it is not possible for a man to utter." 2 Cor. 12:1-4, margin.

So Ellen Harmon, who later became Mrs. Ellen G. White,

while in vision was entirely unconscious of everything about her.
That at times she seemed to be viewing heavenly scenes was
evident to those present, for she would describe that which she
was viewing. At such times, after returning to consciousness,
the world seemed dark, as if she had been in celestial glory.
A SOUND BASIS FOR CONFIDENCE 273

Another striking manifestation of supernatural power was the

fact that during the visions, though they might last for hours,
there was absolutely no respiration, even though words were
spoken. So, says Daniel, speaking of himself while in vision,
"There remained no strength in me, neither is there breath left
in me." Dan. 10:17.
Immediately following these words is the statement :
"Then there came again and touched me one like the appearance of
a man, and he strengthened me." Verse 18.
So, in a number of Mrs. White's visions, there were manifes-
tations of great strength. In fact, in a vision given to her at her
own home in Portland, she picked up the large family Bible,
weighing over eighteen pounds, and held it on her extended left
hand for approximately half an hour.

These Phenomena Not Conclusive

These phenomena are here mentioned as accompaniments in
this connection, but not as in and of themselves constituting
conclusive evidence of divine power. Those who would accept
such physical phenomena as the determining evidence may be
deceived, for the enemy of righteousness may produce similar
conditions in persons subject to his control.
In the beginning of Mrs. White's work, the miraculous was
sometimes apparent to arrest the attention of the personal be-
holder, and to make apparent locally to those who witnessed it
that they were in the presence of a supernatural power. Whether
from God or from Satan was to be determined by the character
of the messages themselves, and by that of the messenger.
In later years when it was possible to judge her claims by the
character and content of her published works and labors, wholly
apart from the physical evidence, these physical phenomena were
no longer necessary to faith, and her public visions became less
frequent, and finally ceased.
That the revelations given to counsel and guide the church
did not cease with them, but that on the other hand they con-
274 THE ABIDING GIFT OF PROPHECY

tinued unabated till near the close of her life, will be apparent
as more of her work is noted.
As the early part of Mrs. White's public work has been quite
fully covered in her autobiography, further details need not be
given here. Her work for the first few years of this period was
confined to the New England States. By the messages she had
to give, a company was established, and held to the integrity of
the mighty • spiritual experience of the great advent message.
While the foundations of that message were being abandoned by
many, she identified herself with those who maintained that God
had led them. The light did not break upon them fully at once.
But step by step they advanced in the providences of God, taught
by the word of God, until a clear, systematic structure of truth
was established.

Steadying Influence Amid Confusion

The thousands of adventists who had passed through the
trying experiences of 1844, had come out from many different
churches, or had been converted by the message itself. They
were united in their expectation of Christ's coming; but when
that failed of realization, the bond of unity was broken. They
were unorganized. A period of chaos and confused ideas fol-
lowed. Many fanatical teachers arose to distract and annoy.
Discordant voices, expressed in conflicting publications and on
lecture platforms, were heard on every hand.
Under these circumstances, how providential it was that the
prophetic gift was so manifestly revived ! It was not in the order
of God to teach new truths by this means. Rather, the gift served
to rebuke false and fanatical teachings, and to place the divine
endorsement upon those truths that had first been found from
the word by diligent, prayerful study by groups of earnest
seekers for light.
The following statement by Mrs. White regarding her firm
and uncompromising stand against fanaticism, and her positive
message regarding the setting of any specific time for the com-
ing of Christ, is fully borne out by the facts :
A SOUND BASIS FOR CONFIDENCE 275

"Visions were given me to correct the errors of those who had taken
extreme views of some texts of Scripture, and refrained wholly from
labor, and rejected all those who would not receive their views on this
point and some other things which they held to be religious duties. God
revealed these errors to me in vision, and sent me to His erring children
to declare them; but many of them wholly rejected the message, and
charged me with conforming to the world.
"On the other hand, the nominal adventists charged me with fanat-
icism, and I was falsely, and by some, wickedly, represented as being
the leader of the fanaticism I was laboring constantly to arrest by
bearing the testimony given me of God.
"Different times were set for the Lord to come, and were urged
upon the brethren. But the Lord showed me that they would pass by,
for the time of trouble must come before the coming of Christ, and that
every time that was set, and passed, would only weaken the faith of
God's people."—Id., p. 220.

The fact that the distinctive truths that gave rise to the
Seventh-day Adventist Church were reached by diligent, pray-
erful Bible study, and not by a credulous following of the visions,
is worthy of emphasis. In those pioneer days, as today, these
doctrines were preached with convincing power from the Bible
alone. After men had done all in their power to find the truth for
themselves, then God graciously sent them messages through the
gift of prophecy to assure them of their conclusions, or to correct
mistaken interpretations of Scripture. The doctrines did not
come from the visions, though the visions confirmed the doctrines.
Thus a wonderful unity was effected, and assured confidence was
maintained by those who accepted the manifestations of the gift.

Not a Substitute for Bible Study

When, some years later, the opponents of Seventh-day Ad-
ventists sneeringly called their doctrines "vision views," James
White, writing in the Review and Herald, pointed to the fact that
every doctrine was preached from the Bible, and sustained
entirely by scriptural arguments. He maintained that divine
revelation was not intended as a substitute for Bible study and
prayer for light. He further stated :
276 THE ABIDING GIFT OF PROPHECY

"The revival of any, or of all the gifts, will never supersede the neces-
sity of searching the word to learn the truth. . . . It is not God's plan
to lead out His people into the broad field of truth by the gifts. But after
His people have searched the word, if then individuals err from Bible
truth, or through strife urge erroneous views upon the honest seekers
for truth, then is God's opportunity to correct them by the gifts. This
is in harmony with our entire experience on this subject."—Review and
Herald, February 26, 1856. (Italics mine.)

Light Revealed Little by Little

That the light given from heaven was revealed no faster than
God's people were prepared to follow, subsequent to the advent
experience, is but a modern application of the same principle
already referred to, in its relation to the Reformation, as follows :
"There were many and great obstacles for them to meet, and He led
them on step by step, as they could bear it. They were not prepared to
receive all the light at once. Like the full glory of the noontide sun to
those who have long dwelt in darkness, it would, if presented, have
caused them to turn away. Therefore He revealed it to the leaders little
by little, as it could be received by the people."—"The Great Contro-
versy Between Christ and Satan," p. 103.

With this brief statement regarding some of the experiences

connected with the early manifestations of this gift through Mrs.
White before her writings were widely known, we are now
prepared to make an analysis of some of the features of her life
work. Our own conclusion—based upon a study of her writings,
and upon personal observations covering a period of over fifty
years—is that never in the history of the church has God more
manifestly spoken to His people, warning them of dangers, ele-
vating the standard of righteousness, and directing in the work
committed to His church on earth, than has been manifest
through this instrument of His choice. If we can bring forward
supporting evidence that this is not an extravagant conclusion,
then, indeed, do we have cause for profound gratitude to Him
who has in these last days so graciously visited His people.
 CHAPTER XXVI

Claims Tested by the Word

MHE claim of anyone to possess the prophetic gift, to receive
instruction from heaven through visions and dreams, is not
in itself inconsistent, superstitious, or fanatical. It is indeed a
very proper claim, fully approved by the Scriptures, whenever
and upon whomsoever this gift may actually be bestowed. The
words of the Lord are no less true to-day than when uttered three
thousand years ago, "Hear now My words : If there be a prophet
among you, I the Lord will make Myself known unto him in a
vision, and will speak unto him in a dream." Num. 12 :6.
No man can make himself a prophet. No body of men, how-
ever authoritative in the church, can elect another to that sacred
office. He must receive the prophetic gift—a gift which only
God can bestow. Hence a person becomes a prophet only when
the Lord, through the Holy Spirit, imparts to that person the
prophetic gift. The gift of prophecy, bestowed from the begin-
ning, has never been withdrawn from the race. There have been
times when it has not been openly or widely manifested. But
following periods when it has appeared to be inoperative, it has
reappeared, and often in a very pronounced manner.
In view of the fact that it was Mrs. Ellen G. White's sincere,
unwavering conviction that from the year 1844 to the close of
her life divine revelations were given to her through visions and
dreams, it is fitting that her claim to the prophetic gift should
be tested. It is inconsistent to dismiss the claim as preposterous.
The right thing to do, and the Biblical course to pursue, with
Mrs. White's claim to the prophetic gift is to examine candidly
the evidence upon which those claims are based, for from the
earliest times there have been both true and false prophets.
She herself has candidly and fearlessly urged the most thor-
ough investigation of her claims. Of her work, she wrote in 1876 :
"God is either teaching His church, reproving their wrongs and
strengthening their faith, or He is not. This work is of God, or it is not.
God does nothing in partnership with Satan. My work, for the past
(277)
278 THE ABIDING GIFT OF PROPHECY

thirty years, bears the stamp of God or the stamp of the enemy. There
is no halfway work in the matter. The Testimonies are of the Spirit of
God, or of the devil."—"Testimonies for the Church," Vol. IV, p. 230.

Predictions Fulfilled and Fulfilling

How shall we test the claim of an individual to the prophetic
gift? The word of God itself tells us how we may distinguish
the true from the false.
"If thou say in thine heart, How shall we know the word which
the Lord hath not spoken? When a prophet speaketh in the name
of the Lord, if the thing follow not, nor come to pass, that is the thing
which the Lord hath not spoken, but the prophet hath spoken it pre-
sumptuously: thou shalt not be afraid of him." Deut. 18:21, 22.
Not all the utterances of a prophet are predictive. But when
one arises assuming to have the gift of prophecy and, in the name
of the Lord, depicts future events or conditions, then the failure
of such a prediction is sufficient to indicate that he has spoken
falsely.
As already set forth, in Mrs. White's first vision she saw
briefly the experiences of the advent people on to the time when
they should enter the city of God. That view was later repeated
and given with added details. Fifty years and more ago she
brought out a book entitled "The Great Controversy Between
Christ and Satan." In this are portrayed such vivid pictures of
the present, and such predictions of future conditions in the
world, that, with no alteration of its fundamental teachings, it
is still circulated widely today. It grips the hearts of the readers
with a conviction that leads many of them to seek for such a
preparation of heart as will fit them 'for their soon-coming Lord.
Considering the tremendous changes—political, social, and
religious—that have come over our world during the last half
century, what human mind unilluminated by the Spirit of God,
could have penned fifty years ago hundreds of pages of detailed
and accurate description of future conditions ? The first views
given Mrs. White regarding the future of spiritism were given
at a time when only a few outside of Rochester, New York, had
CLAIMS TESTED BY THE WORD 279

even heard of the mysterious knockings that marked the rise of

modern spiritism.
The almost universal departure of the churches from the
fundamentals of Christianity, as seen today, seemed almost
incredible when it was first foretold by Mrs. White in "The
Great Controversy." In this volume is to be found a convincing
portrayal of the very final acts in earth's drama,—the mighty
triumph of the gospel message, the close of probation, the time
of trouble, the last great conflict of God's people with the hosts
of darkness, and their final• deliverance. All this is in harmony
with momentous statements of Scripture, yet given in the detail
needed by those who must pass through these experiences.
The diligent and candid reader of Mrs. White's predictive
writings must admit that they pass the test of having been ful-
filled, or of being in process of fulfillment.

Harmony With the Word Imperative

Another vitally important test is given by the prophet Isaiah.
Referring to claimants of supernatural gifts, he says: "To the
law and to the testimony : if they speak not according to this
word, it is because there is no light in them." Isa. 8 :20. That
is very explicit, and very conclusive. The law and the testimony
represent the Scriptures of truth, given "by inspiration of God,"
—the truths which "holy men of God spake as they were moved
by the Holy Ghost." 2 Tim. 3 :16; 2 Peter 1 :21.
The tests just enumerated are vital and fundamental. The
utterances of one who claims direct instruction from God by
visions and dreams must be true, and they must be in harmony
with the inspired word of God.
The giving of the first vision to Mrs. White in December,
1844, was the beginning of a long period of most intimate com-
munion with God on her part. She passed away July 16, 1915,—
almost seventy-one years after receiving this first view. During
that long life of service she remained true to God, an untiring
student of His word, and marvelously loyal to the light revealed
to her in that first vision of the travels of the advent people to
280 THE ABIDING GIFT OF PROPHECY

the holy city. The light given at that time was greatly increased
through the years. The instruction then given was enlarged a
thousandfold through many subsequent visions and dreams. At
the close of her life she left a library of more than twenty major
volumes of her writings, devoted largely to the various phases
of the central truth revealed to her in that first vision. These
writings are permeated with Scripture quotations, interpreta-
tions, and other evidences of her constant study of the word.
Indeed, they are so true to the teachings of the Bible that they
challenge the reader to discover any lack of harmony with the
Inspired Word. It can be truthfully said that they furnish a
vast amount of material by which to test her claims to the pos-
session of the prophetic gift.

Sovereign Facts of the Gospel

The views set forth in Mrs. White's writings are not presented
in the form of a church creed; neither are they given as cate-
gorical statements of belief. Instead, they are clear, confident
expositions of the very heart of the vital truths set forth in the
word of God.
Students of the Bible readily discover that it constantly enun-
ciates great fundamental truths for which no argument is made,
and for which no source reference is given credit. They are just
definitely and positively declared. Note carefully the following
statements :
"In the beginning God created the heaven and the earth."
Gen. 1 :1. '
"God created man in His own image, in the image of God
created He him." Gen. 1 :27.
"By one man sin entered into the world, and death by sin;
and so death passed upon all men." Rom. S : 12.
"God so loved the world, that He gave His only-begotten Son,
that whosoever believeth in Him should not perish, but have
everlasting life." John 3 :16.
"Believe on the Lord. Jesus Christ, and thou shalt be saved."
Acts 16:31.
CLAIMS TESTED BY THE WORD

"All Scripture is given by inspiration of Tim.

No more profound example of unqualified, declarative tea
ing is found anywhere than in the Saviour's immortal
on the Mount.
To such sovereign facts of the gospel are related the thousands
of details recorded in the Scriptures. Differences of opinion in
the interpretation of minor matters may be allowed; but with-
out the greatest peril, there can be no departure from the plain,
positive fundamentals. Were that permitted, the divine plan
would be rent in shreds by the foolishness of human reasoning.
Wherefore, to all expounders of the Scripture it is declared:
"To the Iaw and to the testimony : if they speak not according
to this word, it is because there is no light in them." Isa. 8:20.
The Bible is the supreme, infallible revelation of God to all
men in all nations, and for all time. By this book all theories,
teachings, and doctrines are to be tried. By it all men's charac-
ters are to be weighed, and their destiny decided. Next to the
gift of Christ to redeem the human race, the Bible, God's holy
word, is God's best gift to instruct and guide mankind through
the journey of life. Theories, whether of religion, science, or
morals, that plainly contradict this divine Book are false. They
are.not of God. They must, therefore, be rejected.
Teachings Tested by Ten Principles
We have a right to expect, then, that if Mrs. White had the
prophetic gift, her life and her teachings should be in full accord
with the Bible on all matters vital to salvation. She herself rec-
gnized this clear principle in the following words:
"True Christianity receives the word of God as the great treasure
house of inspired truth, and the test of all inspiration."—"The Great
Controversy Between Christ and Satan," p. 193. (Italics mine.)
For such a test we have chosen ten fundamental doctrines o
the Bible,—ten basic facts of the gospel
The inspiration, authenticity, and infallibility of the Bible.
2. The true and only reliable account of the origin of the hu-
man race.
282 THE ABIDING GIFT OF PROPHECY

3. The divine explanation of the origin of sin and death.

4. The gospel plan for the redemption of the human family
from sin and death.
5. The incarnation, death, resurrection, and ascension of the
Son of God.
6. The coming of the Comforter, the Holy Spirit, Christ's rep-
resentative on earth.
7. The universal and unchangeable authority of the moral
law.
8. God's abounding grace toward a world in rebellion.
9. The free gift of the righteousness of God through faith in
Christ Jesus.
10. The certain, final, glorious consummation of the great
plan of redemption in which our hopes are centered.
In applying this test, we shall first give a plain statement from
the Scripture, followed by a few statements from the writings
of Mrs. White, typical of many others that abound in the thou-
sands of pages in her printed volumes :
"All Scripture is given by inspiration of God." 2 Tim. 3:16. "Holy
men of God spake as they were moved by the Holy Ghost." 2 Peter 1:21.
"Man shall not live by bread alone, but by every word that proceedeth
out of the mouth of God." Matt. 4:4.
1. Exalts the Word of God
In her personal life, in her public ministry, and in her writ-
ings, Mrs. White humbly gave reverence to the word of God.
Of that great Book she wrote :
"The word of God includes the Scriptures of the Old Testament as
well as of the New. One is not complete without the other." "The Old
Testament sheds light upon the New, and the New upon the Old. Each
is a revelation of the glory of God in Christ. Both present truths that
will continually reveal new depths of meaning to the earnest seeker."—
"Christ's Object Lessons," pp. 126, 128.
"In His word, God has committed to men the knowledge necessary
for salvation. The Holy Scriptures are to be accepted as an authoritative,
infallible revelation of His will. They are the standard of character, the
revealer of doctrines, and the test of experience."—"The Great Contro-
versy Between Christ and Satan," Introduction, p. vii.
CLAIMS TESTED BY THE WORD 283

"God designed the Bible to be a lesson book to all mankind, in child-

hood, youth, and manhood, and to be studied through all time. He gave
His word to men as a revelation of Himself. . . . The study of the
Scriptures is the means divinely ordained to bring men into closer con-
nection with their Creator, and to give them a clearer knowledge of
His will. It is the medium of communication between God and man."
—Id., p. 69.
. "The Bible presents a perfect standard of character; it is an infal-
lible guide under all circumstances, even to the end of the journey of
life. Take it as the man of your counsel, the rule of your daily life."—
"Testimonies for the Church," Vol. V, p. 264.
"One sentence of Scripture is of more value than ten thousand of
man's ideas or argum'ents."—Id., Vol. VII, p. 71.
"Let the word of God stand just as it is. Let not human wisdom
presume to lessen the force of one statement of the Scriptures."—Id.,
Vol. V, p. 711.

2. Affirms Creation, Denies Evolution

Of the origin of man the Bible gives a plain, authentic ac-
count : "God created man in His own image, in the image of God
created He him; male and female created He them." Gen. 1 :27.
Mrs. White's writings are in full accord with this inspired
statement.

"The Bible is the most ancient and the most comprehensive history
that men possess. . . . It lights up the far-distant past, where human
research seeks in vain to penetrate. In God's word only do we behold
the power that laid the foundations of the earth, and that stretched out
the, heavens. Here only do we find an authentic account of the origin
of nations. Here only is given a history of our race unsullied by human
pride or prejudice."—"Counsels to Teachers," p. 52.
"After the earth with its teeming animal and vegetable life, had been
called into existence, man, the crowning work of the Creator, and the
one for whom the beautiful earth had been fitted up, was brought upon
the stage of action. To him was given dominion over all that his eye
could behold; for 'God said, Let Us make man in Our image, after Our
likeness: and let them have dominion over . . . all the earth.' So God
created man in His own image; . . . male and female created He
them.' Here is clearly set forth the origin of the human race; and the
divine record is so plainly stated that there is no occasion for erroneous
284 THE ABIDING GIFT OF PROPHECY
conclusions. God created man in His own image. Here is no mystery.
There is no ground for the supposition that man was evolved, by slow
degrees of development, from the lower forms of animal or vegetable
life. Such teaching lowers the great work of the Creator to the level
of man's narrow, earthly conceptions. Men are so intent upon excluding
God from the sovereignty of the universe, that they degrade man, and
defraud him of the dignity of his origin. He who set the starry worlds
on high, and tinted with delicate skill the flowers of the field, who filled
the earth and the heavens with the wonders of His power, when He came
to crown His glorious work, to place one in the midst to stand as ruler
of the fair earth, did not fail to create a being worthy of the hand that
gave him life. The genealogy of our race, as given by inspiration, traces
back its origin, not to a line of developing germs, mollusks, and quad-
rupeds, but to the great Creator."—"Patriarchs and Prophets," pp. 44,45.
Thus it is seen that Mrs. White takes a firm, courageous, fear-
less stand on the plain declarations of the word of God regarding
the origin of the human race. Note the certainty revealed in her
statements : "God created man in His own image. Here is no
mystery. There is no ground for the supposition that man was
evolved, by slow degrees of development, from the lower forms
of animal or vegetable life."

3. Satanic Origin of Sin and Death

"Wherefore, as by one man sin entered into the world, and
death by sin; and so death passed upon all men." Rom. 5 :12.
Of this tragic event Mrs. White gives a clear, rational, and very
helpful explanation in full accord with the word of God :
"To many minds, the origin of sin and the reason for its existence are
a source of great perplexity. They see the work of evil, with its terrible
results of woe and desolation, and they question how all this can exist
under the sovereignty of One who is infinite in wisdom, in power, and
in love. Here is a mystery, of which they find no explanation. And in
their uncertainty and doubt, they are blinded to truths plainly revealed
in God's word, and essential to salvation. . . .
"It is impossible to explain the origin of sin so as to give a reason
for its existence. Yet enough may be understood concerning both the
origin and the final disposition of sin, to make fully manifest the justice
and benevolence of God in all His dealings with evil. Nothing is more
CLAIMS TESTED BY THE WORD 285

plainly taught in Scripture than that God was in nowise responsible for
the entrance of sin; that there was no arbitrary withdrawal of divine
grace, no deficiency in the divine government, that gave occasion for the
uprising of rebellion. Sin is an intruder, for whose presence no reason
can be given. It is mysterious, unaccountable; to excuse it, is to defend
it. Could excuse for it be found, or cause be shown for its existence, it
would cease to be sin. Our only definition of sin is that given in the word
of God; it is 'the transgression of the law;' it is the outworking of a
principle at war with the great law of love which is the foundation of
the divine government. . . .
"Sin originated with him [Lucifer] who, next to Christ, had been
most honored of God, and who stood highest in power and glory among
the inhabitants of heaven."—"The Great Controversy Between Christ
and Satan," pp. 492, 493.
"No longer free to stir up rebellion in heaven, Satan's enmity against
God found a new field in plotting the ruin of the human race. In the
happiness and peace of the holy pair in Eden, he beheld a vision of the
bliss that to him was forever lost. Moved by envy, he determined to
incite them to disobedience, and bring upon them the guilt and penalty
of sin." "Satan represented to the holy pair that they would be gainers
by breaking the law of God."
"It was not the will of God that the sinless pair should know aught
of evil. He had freely given them the good, and had withheld the evil.
But, contrary to His command, they had eaten of the forbidden tree,
and now they would continue to eat of it—they would have the knowledge
of evil—all the days of their life. From that time the race would be
afflicted by Satan's temptations. Instead of the happy labor heretofore
appointed them, anxiety and toil were to be their lot. They would be
subject to disappointment, grief, and pain, and finally to death." "The
sin of our first parents brought guilt and sorrow upon the world, and had
it not been for the goodness and mercy of God, would have plunged
the race into hopeless despair. Let none deceive themselves. 'The wages
of sin is death.' "—"Patriarchs and Prophets," pp. 52, 55, 59, 61.
4. The Divine Plan of Redemption
"If through the offense of one many be dead, much more the
grace of God, and the gift by grace, which is by one Man, Jesus
Christ, hath abounded unto many." Rom. 5 :15. The divine plan
whereby fallen man might be redeemed is emphasized and glori-
fied in the writings of Mrs. White.
 286 THE ABIDING GIFT OF PROPHECY

"The fall of man filled all heaven with sorrow. The world that God
had made was blighted with the curse of sin, and inhabited by beings
doomed to misery and death. There appeared no escape for those who
had transgressed the law. Angels ceased their songs of praise. Through-
out the heavenly courts there was mourning for the ruin that sin had
wrought. . . . But divine love had conceived a plan whereby man might
be redeemed. . . . Christ could redeem fallen man from the curse of
the law, and bring him again into harmony with heaven, . . . The plan
by which a to man's sal he calved all heaven
in its infinite sacrifice."—Id., pp. 6.3, 64,
"The crucified Messiah is the --"--1 iristianity."—
"Counsels to Teachers," p. 24.
"Redemption is that process by which the soul is trained for heaven.
This training means a knowledge of Christ, It means emancipation from
ideas, habits, and ctices chat have been gained in the school of the
prince of darkness."—"The Tksirc ' p.
"The great plan of redemption sail ach its accomplishment in the
final eradication of sin, and the de" e of all who have been willing
to renounce evil."—"The Groat Co Bei7L.,ceJt Christ and Satan,"
p. 486.
These statements show plainly that Mrs. White taught clearly
the doctrine that the L;ospel, as revealed in the Sacred Scriptures,
presents the sole means of salvation, None of the moral phi-
losophy of India or the ethical coder - Burma and China are
given any place whatsoever with the .nel of the Son of God.
It alone is the hope of a lost war!

ed emp Lion ac i nrougn Lnrisr

"When the tallness of the time was come, God sent forth His
Son, made of a woman, made under the law, to redeem them that
were under the law." Gal. 4:4, 5. We find also that on this
widely controverted and frequently abandoned truth the teach-
ings of P White agree with the word.

"That we ht z, cyuaintt ith Hia divine character and

•life, Chris ity was revealed
in humani_ Men could
learn of the utn,00wn through the known; heavenly things were revealed
CLAIMS TESTED BY THE WORD 287

through the earthly; God was made manifest in the likeness of men."—
"Christ's Object Lessons," p. 17.
"He who was one with God has linked Himself with the children of
men by ties that are never to be broken. . . . He is our Sacrifice, our
Advocate, our Brother, bearing our human form before the Father's
throne, and through eternal ages one with the race He has redeemed,—
the Son of man."—"Steps to Christ," p. 16.
"He is able also to save them to the uttermost that come unto God
by Him, seeing He ever liveth to make intercession for them." Heb.
7:25. In full agreement with this, Mrs. White says:
"Christ is the connecting link between God and man. He has promised
His personal intercession. He places the whole virtue of His righteous-
ness on the side of the suppliant. He pleads for man, and man, in need
of divine help, pleads for himself in the presence of God, using the in-
fluence of the One who gave His life for the life of the world. As we
acknowledge before God our appreciation of Christ's merits, fragrance
is given to our intercessions. As we approach God through the virtue of
the Redeemer's merits, Christ places us close by His side, encircling us
with His human arm, while with His divine arm He grasps the throne of
the Infinite. He puts His merits, as sweet incense, in the censer in our
hands, in order to encourage our petitions. He promises to hear and
answer our supplications. Yes; Christ has become the medium of prayer
between man and God. He has also become the medium of blessing be-
tween God and man. He has united divinity with humanity."—"Testi-
monies for the Church," Vol. VIII, p. 178.
In her teaching, as in the Bible, Christ is recognized and ex-
alted as the only Saviour of sinners. Emphasis is placed upon
the bold and unqualified announcement of the disciples that
"there is none other name under heaven given among men,
whereby we must be saved." Acts 4 :12. The power to redeem
from the power and effects of sin is in Him alone, and to Him
all men are directed. ,

6. The Holy Spirit Makes Salvation Effectual

"I will pray the Father, and He shall give you another Com-
forter, that He may abide with you forever; even the Spirit of
truth." "But the Comforter, which is the Holy Ghost, whom the
Father will send in My name, He shall teach you all things, and

19
288 THE ABIDING GIFT OF PROPHECY

bring all things to your remembrance, whatsoever I have said

unto you." John 14:16, 17, 26. Here again there is remarkable
clearness, fullness, and harmony with the word revealed in her
writings :
"The Holy Spirit is Christ's representative, but divested of the per-
sonality of humanity, and independent thereof. Cumbered with hu-
manity, Christ could not be in every place personally. Therefore it was
for their interest that He should go to the Father, and send the Spirit
to be His successor on earth. No one could then have any advantage
because of his location or his personal contact with Christ. By the Spirit
the Saviour would be accessible to all. In this sense He would be nearer
to them than if He had not ascended on high."—"The Desire of Ages,"
p. 669.
"Sin could be resisted and overcome only through the mighty agency
of the Third Person of the Godhead, who would come with no modified
energy, but in the fullness of divine power. It is the Spirit that makes
effectual what has been wrought out by the world's Redeemer."—Id.,
p. 671.
"The Holy Spirit is the breath of spiritual life In the soul. The im-
partation of the Spirit is the impartation of the life of Christ."—Id.,
p. 805.
The Holy Spirit, the Third Person of the Godhead, and
Christ's representative on earth, is thus set forth and exalted
by Mrs. White as the heavenly teacher and guide sent to this
world by our Lord to make real in the hearts and lives of men
all that He had made possible by His death on the cross.

7. Law of God Ever Exalted

"The law is holy, and the commandment holy, and just, and
good." Rom. 7:12. "Do we then make void the law through
faith? God forbid: yea, we establish the law." Rom. 3:31.
Here is a vital phase of correspondence and harmony with the
Bible on the part of Mrs. White. In no other feature is adherence
to the word more conspicuous—in a world that is largely con-
fused upon this point.
"Everything in nature, from the mote in the sunbeam to the worlds
on high, is under law. And upon obedience to these laws the order and
CLAIMS TESTED BY THE WORD 289

harmony of the natural world depend. So there are great principles of

righteousness to control the life of all intelligent beings, and upon con-
formity to these principles the well-being of the universe depends.
Before this earth was called into being, God's law existed. Angels are
governed by its principles, and in order for earth to be in harmony with
heaven, man also must obey the divine statutes."—"Thoughts From the
Mount of Blessing," pp. 76, 77.
"God had set fast the mountains, and girded them with strength; no
arm but that of Infinite Power could move them out of their place. In
like manner He had established His law, the foundation of His govern-
ment in heaven and upon earth. The arm of man might reach his fellow
men and destroy their lives; but that arm could as readily uproot the
mountains from their foundations, and hurl them into the sea, as it could
change one precept of the law of Jehovah, or blot out one of His promises
to those who do His will. In their fidelity to His law, God's servants
should be as firm as the unchanging hills."—"The Great Controversy
Between Christ and Satan," p. 66.
"He who becomes a partaker of the divine nature will be in harmony
with God's great standard of righteousness, His holy law. This is the rule
by which God measures the actions of men. This will be the test of
character in the judgment."—"Christ's Object Lessons," p. 314.

Mrs. White's books fairly teem with passages exalting the

law of God, in full accordance with the Scriptures.

8. Abounding Grace the Basis of Salvation

"By grace are ye saved through faith; and that not of your-
selves: it is the gift of God." Eph. 2 :8. "God is able to make all
grace abound toward you." 2 Cor. 9 : 8. On this theme, Mrs.
White's writing stands as true as the needle to the pole. Yet
this is the issue that separates the true from the false.
"Grace is an attribute of God exercised toward undeserving human
beings. We did not seek for it, but it was sent in search of us. God
rejoices to bestow His grace upon us, not because we are worthy, but
because we are so utterly unworthy. Our only claim to His mercy is our
great need."—"The Ministry of Healing," p. 161.
"In the matchless gift of His Son, God has encircled the whole world
with an atmosphere of grace, as real as the air which circulates around
the globe. All who choose to breathe this life-giving atmosphere will
290 THE ABIDING GIFT OF PROPHECY

live, and grow up to the stature of men and women in Christ Jesus. . . .
Our growth in grace, our joy, our usefulness,— all depend upon our union
with Christ. It is by communion with Him, daily, hourly,—by abiding
in Him,—that we are to grow in grace. He is not only the author but
the finisher of our faith. It is Christ first and last and always."—"Steps
to Christ," pp. 72-74.
"Through the grace of Christ every provision has been made for the
salvation of the human family."—"Counsels to Teachers," p. 60.
"It is His grace that gives man power to obey the laws of God. It
is this that enables him to break the bondage of evil habit. This is the
only power that can make him and keep him steadfast in the right path."
—"The Ministry of Healing," p. 115.
"The Lord Jesus is making experiments on human hearts through
the exhibition of His mercy and abundant grace. He is effecting trans-
formations so amazing that Satan, with all his triumphant boasting,
with all his confederacy of evil united against God and the laws of His
government, stands viewing them as a fortress impregnable to his
sophistries and delusions. They are to him an incomprehensible mystery."
—"Testimonies to Ministers and Gospel Workers," p. 18.
Thus we find her declaration on this important subject like-
wise in full accord with the word.

. 9. Gift of Righteousness in Christ

"Now the righteousness of God without the law is manifested,
being witnessed by the, law and the prophets; even the right-
eousness of God which is by faith of Jesus Christ unto all and
upon all them that believe." Rom. 3 :21, 22. Observe here also
the full accord of Mrs. White's words with the Scriptures:
"Christ has become our sacrifice and surety. He has become sin for
us, that we might become the righteousness of God in Him. Through
faith in His name, He imputes unto us His righteousness, and it becomes
a living principle in our life."—Review and Herald, July 12, 1892.
"The righteousness of God is embodied in Christ. We receive right-
eousness by receiving Him."—"Thoughts From the Mount of Blesssing,"
p. 54, edition 1900.
"The law demands righteousness, and this the sinner owes to the law;
but he is incapable of rendering it. The only way in which he can attain to
righteousness is through faith."— Review and Herald, Nov. 4, 1890.
CLAIMS TESTED BY THE WORD 291

"The righteousness by which we are justified is imputed. The right-

eousness by which we are sanctified is imparted. The first is our title
to heaven; the second is our fitness for heaven."—Id., June 4, 1895.

10. The Glorious Consummation Depicted

"Behold, I come quickly; and My reward is with Me, to give
every man according as his work shall be." Rev. 22 :12. The
controversies of the ages have clustered about this issue. But
here, likewise, Mrs. White is notably harmonious with the word :
"The great plan of redemption results in fully bringing back the world
into God's favor. All that was lost by sin is restored. Not only man but
the earth is redeemed, to be the eternal abode of the obedient. For six
thousand years, Satan has struggled to maintain possession of the earth.
Now God's original purpose in its creation is accomplished. 'The saints
of the Most High shall take the kingdom, and possess the kingdom for-
ever, even forever and ever."—"Patriarchs and Prophets," p. 342.
"The work of redemption will be complete. In the place where sin
abounded, God's grace much more abounds. The earth itself, the very
field that Satan claims as his, is to be not only ransomed but exalted.
Our little world, under the curse of sin the one dark blot in His glorious
creation, will be honored above all other worlds in the universe of God.
Here, where the Son of God tabernacled in humanity; where the King
of glory lived and suffered and died,—here, when He shall make all
things new, the tabernacle of God shall be with men, 'and He will dwell
with them, and they shall be His people, and God Himself shall be with
them, and be their God.' All through endless ages as the redeemed
walk in the light of the Lord, they will praise Him for His unspeakable
Gift,—Immanuel, 'God with us.' "—"The Desire of Ages," p. 26.
"Restored to His presence, man will again, as at the beginning, be
taught of God. . . . There, when the veil that darkens our vision shall
be removed, and our eyes shall behold that world of beauty of which we
now catch glimpses through the microscope; when we look on the glories
of the heavens, now scanned afar through the telescope; when, the blight
of sin removed, the whole earth shall appear 'in the beauty of the Lord
our God,' what a field will be open to our study! There the student of
science may read the records of creation, and discern no reminders of
the law of evil. He may listen to the music of nature's voices, and detect
no note of wailing or undertone of sorrow. In all created things he may
trace one handwriting,—in the vast universe behold 'God's name writ
292 THE ABIDING GIFT OF PROPHECY

large,' and not in earth or sea or sky one sign of ill remaining."—"Edu-
cation," pp. 302, 303.
It should be borne in mind that the claims of Mrs. Ellen G.
White to divine inspiration are on trial in this study. We are
testing them by the word of God. "To the law and to the testi-
mony : if they speak not according to this word, it is because
there is no light in them." Isa. 8 :20.
Fullest Accord With Basic Truths
The reading of the selections we have reprinted from the writ-
ings of Mrs. White must convince any open, reasonable mind
that they are in fullest accord with the ten great basic doctrines
we have selected from the word. They are more than in passive
agreement with these doctrines; they most positively affirm each
and all of them.
The simple and obvious truth is that Mrs. White's dealing
with these fundamental verities of the Bible is precisely the same
as that of the prophets and apostles of old, in regard to the writ-
ings of their predecessors. Moses wrote the first five books of
the Bible. The prophets who succeeded him affirmed the divine
origin and authority of those books. Later, the apostles declared
that the Scriptures of all these accredited prophets were "given
by inspiration of God" (2 Tim. 3 :16), and that the writings of
the prophets "came not in old time by the will of man : but holy
men of God spake as they were moved by the Holy Ghost."
2 Peter 1 :21.
These statements of the New Testament prophets are likewise
more than in passive agreement with those of their predecessors;
they are decidedly affirmative. They accept and solemnly enjoin
the teachings of those who had gone before them. This is one of
the strong evidences of genuineness used by all apologists and
defenders of the Sacred Scriptures. The acceptance by Mrs.
White of the writings of all the prophets and apostles of the Bible
as inspired and infallible, and her unwavering support and posi-
tive enforcement of them all upon all men, is, therefore, unques-
tionable proof of the genuineness of her gift as far .as this one
important test is concerned.
 CHAPTER XXVII

Claims Tested by Their Fruits

HE sinner who accepts salvation through faith in Christ
enters into a new relationship. "As many as received Him,
to them gave He power ["right, or, privilege," margin] to become
the sons of God, even to them that believe on His name." John
1 :12. By nature an alien enemy, the sinner becomes through
Christ, a son. This is a marvelous change of relationship.
With this new relationship there must be assumed new re-
sponsibilities. The apostle Peter declares : "As every man hath
received the gift [of salvation], even so minister the same one
to another, as good stewards of the manifold grace of God."
1 Peter 4 :10. It therefore becomes the imperative duty of those
saved by the grace of God to work for the enlightenment and
salvation of others. The apostle Paul presents the matter thus :
"By grace are ye saved through faith; and that not of yourselves: it
is the gift of God: not of works, lest any man should boast. For we are
His workmanship, created in Christ Jesus unto good works, which God
hath before ordained that we should walk in them." Eph. 2:8-10.
The sinner who has been saved by grace is God's "workman-
ship." He is a new piece of humanity—a new creation. He is
"created in Christ Jesus." The apostle proceeds to point out the
new responsibilities that accompany this new relationship.
"Created," he declares, "unto good works, which God hath be-
fore ordained that we should walk in them."
Summoned to Universal Action
Though no works of man can save him, yet it is true that God
requires of those whom He has saved a wholehearted co-opera-
tion with Him in working for all who are still unsaved. This is
all summed up in Christ's great commission to His church :
"Go ye into all the world, and preach the gospel to every crea-
ture." Mark 16:15.
This command calls for a vast enterprise by the church—
aggressive evangelism in home and foreign lands; shepherding
(293)
294 THE ABIDING GIFT OF PROPHECY

the converts; organizing the believers for efficient service, and

educating them in all lines of Christian endeavor; building up
the churches in righteousness, in preparation to meet the Saviour
when He returns for His people; engaging in medical ministry
in all its phases for the sick and suffering; printing and circu-
lating gospel literature in hundreds of languages throughout the
world; and all other kinds of service that will aid in the prose-
cution and finishing of the work committed to the church.
In view of this purpose of God, so clearly revealed in the
Scriptures and so heartily accepted and earnestly enjoined by
prophets and apostles, we should surely look for anyone divinely
endowed with the prophetic gift to be very active and urgent in
all lines of legitimate service that could in any way advance the
work of God in the earth.
Not alone must he be correct in theoretical teachings, impor-
tant as this is, but he must himself exemplify his teachings and
lead others in practical and efficient soul-saving efforts. We have
tested the writings of Ellen G. White, and found them in agree-
ment with the great gospel principles. It remains to consider
now what has been their fruitage in guiding the church in the
great task committed to her by her divine Lord.

Relationship to the Church

Not only was Mrs. White herself an indefatigable worker
for souls during her whole life, but her writings abound with
urgent exhortations to the churches, summoning them to uni-
versal action in behalf of every unsaved soul. In this matter
she fully meets the requirements of one under the guidance of
the prophetic gift. It is due those who read this volume to have
more evidence regarding this important test, however, than a
mere assertion to that effect. We shall, therefore, reproduce a
few of the hundreds of doctrinal statements, urgent exhortations,
and stirring appeals found in her writings.
We should first consider her attitude toward the church of
Christ which He ordained to be His channel for the proclamation
of His gospel to the world until His return. Let it be understood
CLAIMS TESTED BY THEIR FRUITS 295

that Mrs. White did not establish a church of her own. From the
first manifestation of the prophetic gift through her in 1844 until
her death, she clearly recognized "the chuich of the living God,
the pillar and ground of the truth." 1 Tim. 3 :15. There is not
a line in all her writings giving the slightest intimation that she
was the head of any church. She repudiated the statements and
charges of this sort made by others. She stands in the line of
prophets and apostles. Not one of them claimed the headship
of the people of God. All recognized Christ as the sovereign
Head. With them it was always the church "built upon the foun-
dation of the apostles and prophets, Jesus Christ Himself being
the chief cornerstone." Eph. 2 :20. The following are some of
the beautiful tributes Mrs. White pays to this divine institution :
"The church is the property of God, and God constantly remembers
her as she stands in the world, subject to the temptations of Satan. . . .
Although Jesus Christ has passed into the heavens, there is still a living
chain binding His believing ones to His own heart of infinite love. The
most lowly and weak are bound by a chain of sympathy closely to His
heart. He never forgets that He is our representative, and He bears our
nature."—"Testimonies to Ministers and Gospel Workers," p. 19.
"The church of Christ, enfeebled and defective as it may be, is the
only object on earth on which He bestows His. supreme regard. While
He extends to all the world His invitation to come to Him and be saved,
He commissions His angels to render divine help to every soul that
cometh to Him in repentance and contrition, and He comes personally
by His Holy Spirit into the midst of His church. . . . Consider, my
brethren and sisters, that the Lord has a people, a chosen people, His
church, to be His own, His own fortress, which He holds in a sin-stricken,
revolted world; and He intended that no authority should be known in it,
no laws be acknowledged by it, but His own."—Id., pp. 15, 16.
"The church of Christ is God's agency for the proclamation of truth;
she is empowered by Him to do a special work; and if she is loyal to God,
obedient to His commandments, there will dwell within her the excel-
lence of divine power."—"Testimonies for the Church," Vol. VIII, p. 11.

Evangelism, the telling of the good news of the gospel, is one

of the great themes of the Bible. Noah the ancient was "a
preacher of righteousness." 2 Peter 2 :5. To Abraham, the
296 THE ABIDING GIFT OF PROPHECY

"friend of God," the Lord said : "I will bless thee, and make thy
name great; and thou shalt be a blessing." Gen. 12:2. The
prophet Isaiah cries out: "Arise, shine [give light] ; for thy light
is come, and the glory of the Lord is risen upon thee. . . . And
the Gentiles [the unsaved] shall come to thy light, and kings to
the brightness of thy rising." Isa. 60:1-3. Of his personal expe-
rience, the apostle Paul says : "It pleased God, who . . . called
me by His grace, to reveal His Son in me, that I might preach
Him among the heathen." Gal. 1:15, 16. Facing this great
responsibility, he cries out: "Woe is unto me, if I preach not
the gospel !" 1 Cor. 9 :16.
Emphasis Upon Gospel Evangelism
Mrs. White was a conspicuous messenger in this glorious pro-
cession of patriarchs, prophets, and apostles, who, under the
guidance of the prophetic gift, placed great emphasis upon
world-wide evangelism. As typical of much more in her writ-
ings, she says :
"The world is in need of the saving truth that God has entrusted to
His people. The world will perish unless it be given a knowledge of
God through His chosen agencies. In the power of the Holy Spirit, those
who are laborers together with God are to labor with unflagging zeal, and
shed abroad in the world the light of precious truth."—"Testimonies to
Ministers and Gospel Workers," p. 459.
"Those in the highways and byways of life are to hear the gospel
message. Church members are to do evangelistic work in the homes of
their neighbors who have not yet received full evidence of the truth for
this time. God calls for Christian families to go into communities that
are in darkness and error, and work wisely and perseveringly for the
Master. To answer this call requires self-sacrifice."—"Testimonies for
the Church," Vol. IX, p. 33.

The messages calling for a broad evangelism look beyond

what is commonly called the homeland. They embrace all coun-
tries; hence they urge a world-wide missionary program.
As He was about to leave this ruined world, the Saviour gave
to His disciples a great commission. "He said unto them, Go ye
into all the world, and preach the gospel to every creature."
CLAIMS TESTED BY THEIR FRUITS 297

Mark 16:15. The history of these disciples and their followers

for a hundred years bears eloquent testimony to their faithful-
ness in endeavoring to meet their Lord's deep solicitude for the
world. Writing to the Colossians, the apostle Paul declared that
"the hope of the gospel" had even then been "preached in all
creation under heaven." Col. 1:23, A. R. V.

World-Wide Missionary Program

Universal evangelism is still God's program. Mrs. White's
appeal is in full accord with this divine plan, as the following
from her pen will testify:

"God's people have a mighty work before them, a work that must
continually rise to greater prominence. Our efforts in missionary lines
must become far more extensive. . . . A more decided work than has
been done must be done prior to the second appearing of our Lord Jesus
Christ. God's people are not to cease their labors until they shall en-
circle the world.
`The vineyard includes the whole world, and every part of it is to
be worked. There are places which are now a moral wilderness, and
these are to become as the garden of the Lord. The waste places of the
earth are to be cultivated, that they may bud and blossom as the rose.
New territories are to be worked by men inspired by the Holy Spirit.
New churches must be established, new congregations organized."—
"Christian Experience and Teachings of Ellen G. White," p. 220.
"The whole world is a vast missionary field, and we who have long
known the gospel message should be encouraged by the thought that
fields which were once difficult of access are now easily entered."—
"Gospel W orkers ," p. 27.
"Our watchword is to be, Onward, ever onward! Angels of heaven
will go before us to prepare the way. Our burden for the regions beyond
can never be laid down till the whole earth is lightened with the glory
of the Lord."—Id., p. 470.

This consistent, urgent teaching has exerted great influence in

the Seventh-day Adventist Church, with which Mrs. White was
affiliated. The annual report of the church for the year 1934
gives the total number of persons devoting their entire time to
the various activities of the church as 23,753. Of this number
298 THE ABIDING GIFT OF PROPHECY

11,642 are evangelists. The other 12,111 are engaged in carrying

forward various lines of institutional work. These workers are
located in every part of the world. Only 2,816 of the evangelists
are in North America, while over 8,826 are at work in other
lands—Africa, India, China, Russia, Persia, Turkey, South
America, Japan, the islands of the seas, and all parts of Europe.

Church Order
It is a trite saying that God is a God of order. But abundant
evidence of this appears in all His created works. To His church
He says : "Let all things be done decently and in order." 1 Cor.
14:40. Writing to the Colossian church, the apostle Paul says :
"Though I be absent in the flesh, yet am I with you in the spirit,
joying and beholding your order, and the steadfastness of your
faith." Col. 2 :5. In "the church in the wilderness" (Acts 7:38)
we behold the most perfect order and organization established
by Moses under the direct leading of the prophetic gift. Thus
we find that "God is not the author of confusion, but of peace,
as in all churches of the saints." 1 Cor. 14:33.
Organization is designed to prevent disorder and confusion.
It stands for systematic, harmonious action. It strengthens for
advance, and also for defense. In a world-wide movement, such
as the great threefold message of Revelation 14 : 6-14 fore-
shadows, the most thorough organization is imperative. In view
of these considerations, it will be interesting to note a few pas-
sages from Mrs. White's writings regarding organization in the
church.
"There is order in heaven, and God is well pleased with the efforts
of His people in trying to move with system and order in His work on
earth. I saw that there should be order in the church of God, and that
system is needed in carrying forward successfully the last great message
of mercy to the world."—"Testimonies for the Church," Vol. 1, p. 191.
"It is nearly forty years since organization was introduced among us
as a people. I was one of the number who had an experience in establish-
ing it from the first. I know the difficulties that had to be met, the evils
which it was designed to correct, and I have watched its influence in
CLAIMS TESTED BY THEIR FRUITS 299

connection with the growth of the cause. At an early stage in the work,
God gave us special light upon this point, and this light, together with
the lessons that experience has taught 'us, should be carefully considered."
—"Christian Experience and Teachings of Ellen G. White," p. 192, first
written Dec. 19, 1892.
"As our numbers increased, it was evident that without some form of
organization there would be great confusion, and the work would not
be carried forward successfully. To provide for the support of the
ministry, for carrying the work in new fields, for protecting both the
churches and the ministry from unworthy members, for holding church
property, for the publication of the truth through the press, and for
many other objects, organization was indispensable."—"Testimonies to
Ministers and Gospel Workers," p. 26.
"0 how Satan would rejoice if he could succeed in his efforts to get
in among this people, and disorganize the work at a time when thorough
organization is essential, and will be the greatest power to keep out
spurious uprisings, and to refute claims not endorsed by the word of
God! We want to hold the lines evenly, that there shall be no breaking
down of the system of organization and order that has been built up by
wise, careful labor."—"Gospel Workers," p. 487.

Remarkable Organization
The response of the believers to this counsel has developed a
remarkable denominational organization. It is broad, practical,
and efficient. It is based on the plan of organization established
by Moses for Israel, and also on that of the New Testament
church as it was developed by Christ and the apostles.
The plan covers all phases of denominational activities
throughout the world. Its units are the local church, the local
conference, the union conference, the divisional conference, and
the general, or world, conference. All these units are bound to-
gether by constitutional arrangements for united, harmonious,
efficient action in every part of the world.
In this world organization there are today 12 divisions, 70
union conferences, and 144 local conferences. Associated and
interlocked with them in 1934 were 318 mission organizations,
making a total of five hundred forty-four. In these units there
were 7,818 churches, with a membership of 404,509.
300 THE ABIDING GIFT OF PROPHECY

Writing to the young preacher Timothy, the apostle Paul

said : "Study to show thyself approved unto God, a workman
that needeth not to be ashamed, rightly dividing the word of
truth." 2 Tim. 2 :15. Again : "Till I come, give attendance to
reading, to exhortation, to doctrine. . . . Meditate upon these
things; give thyself Wholly to them; that thy profiting ["grow-
ing proficiency," Weymouth] may appear to all." 1 Tim. 4:
13-15. To all the Lord says : "Apply thine heart unto instruc-
tion, and thine ears to the words of knowledge." Prov. 23 :12.
To those who•follow this counsel the Lord declares : "Wisdom
and knowledge shall be the stability of thy times." Isa. 33 :6.
Of those who fail in this it is said : "My people are destroyed for
lack of knowledge." Hosea 4 : 6.
The Scriptures abound with instruction regarding the right,
thorough. culture of the intellect as well as of the heart.
Fosters Christian Education
In view of Mrs. White's claims as to.the source of her counsel,
we have a right to insist that she should clearly and strongly
stress the value and the character of Christian education. Nor
are we disappointed. Hundreds of pages from her pen have been
written, including three leading books on this subject, "Educa-
tion," "Counsels to Teachers," and "Fundamentals of Christian
Education." We can give but a glimpse of her many utterances
regarding the scope of true education.
"Our ideas of education take too narrow and too low a range. There
is need of a broader scope, a higher aim. True education means more
than the pursual of a certain course of study. It means more than a
preparation for the life that now is. It has to do with the whole being,
and with the whole period of existence possible to man. It is the har-
monious development of the physical, the mental, and the spiritual
powers. It prepares the student for the joy of service in this world, and
for the higher joy of wider service in the world to come."—"Education,"
p. 13.
"Moral, intellectual, and physical culture should be combined in
order to have well-developed, well-balanced men and women. Some
are qualified to exercise greater intellectual strength than others, while
CLAIMS TESTED BY THEIR FRUITS 301

others are inclined to love and enjoy physical labor. Both of these classes
should seek to improve where they are deficient."—"Testimonies for the
Church," Vol. III, p. 157.
"In our schools the standard of education must not be lowered. It
must be lifted higher and still higher, far above where it now stands; but
the education given must not be confined to a knowledge of textbooks
merely. The study of textbooks alone cannot afford students the dis-
cipline they need, nor can it impart true wisdom. The object of our
schools is to provide places where the younger members of the Lord's
family may be trained according to His plan of growth and development."
—"Testimonies for the Church," Vol. VI, pp. 126, 127.
Impressed with the sacred responsibility of giving the chil-
dren, youth, and young men and women a Christian education,
the denomination has developed a complete and efficient system
of schools. Beginning with the elementary school, the student
may advance through the academy, the junior college, and the
senior college. From the senior college he may receive the degree
of Bachelor of Arts. The report for 1934 gives the number of
elementary schools conducted by Seventh-day Adventists as
2,130, with 2,896 teachers, and an enrollment of 72,625. There
were 214 colleges and academies, with 2,459 teachers, and an
enrollment of 25,117. At the present time nearly all who enter
the denominational work come from these schools.
Supporter of Publishing Work
The prophets and apostles who wrote the Bible said much
about publishing the gospel by both voice and pen. They
preached, they wrote messages, they produced and circulated
books. Moses was commanded : "Write thou these words." Ex.
34 :27. "The word that came to Jeremiah from the Lord, saying,
Thus speaketh the Lord God of Israel, saying, Write thee all the
words that I have spoken unto thee in a book." Jer. 30 :1, 2. It
was by the study of the writings of Jeremiah that a prophet said :
"I Daniel understood by books the number of the years, whereof
the word of the Lord came to Jeremiah the prophet, that He
would accomplish seventy years in the desolations of Jerusalem."
Dan. 9 :2. The psalmist says : "The Lord gave the word : great
302 THE ABIDING GIFT OF PROPHECY

was the company ["army," margin] of those that published it."

Ps. 68 :11. Through the labors of the apostles, "The word of the
Lord was published throughout all the region" of Antioch and
Syria. Acts 13 : 49.
By every possible legitimate means the gospel is to be pro-
claimed by voice, written with the pen, and published by the
circulation of books. The printing and circulation of literature
is of great importance in this age of printing. The printing press
is the greatest factor in the world today for imparting informa-
tion and molding the sentiments of the people.

Circulation of Literature
It is therefore altogether appropriate that Mrs. White should
be led to urge the believers to put forth the most diligent efforts
in the printing and circulation of literature filled with God's
messages to men. Here are some. of her personal experiences :

"At a meeting held in Dorchester, Massachusetts, November, 1848,

I had been given a view of the proclamation of the sealing message, and
of the duty of the brethren to publish the light that was shining upon
our pathway.
"After coming out of vision, I said to my husband: 'I have a message
for you. You must begin to print a little paper and send it out to the
people. Let it be small at first; but as the people read, they will send
you means with which to print, and it will be a success from the first.
From this small beginning it was shown to me to be like streams of light
that went clear round the world.'
"While we were in Connecticut in the summer of 1849, my husband
was deeply impressed that the time had come for him to write and
publish the present truth. He was greatly encouraged and blessed as he
decided to do this. But again he would be in doubt and perplexity, as
he was penniless. There were those who had means, but they chose to
keep it. He at length gave up in discouragement, and decided to look
for a field of grass to mow.
"As he left the house, a burden was rolled upon me, and I fainted.
Prayer was offered for me, and I was blessed, and taken off in vision. I
saw that the Lord had blessed and strengthened my husband to labor in
the field one year before; . . . but that the Lord would not now give
him strength to labor in the field, for He had another work for him to do,
CLAIMS TESTED BY THEIR FRUITS 303

and that if he ventured into the field, he would be cut down by sickness;
but that he must write, write, write, and walk out by faith. He imme-
diately began to write, and when he came to some difficult passage, we
would unite in prayer to God for an understanding of the true meaning
of His word.
"One day in July, my husband brought home from Middletown a thou-
sand copies of the first number of his paper. Several times, while the
matter was being set, he had walked to Middletown, eight miles, and back,
but this day he had borrowed Brother Belden's horse and buggy with
which to bring home the papers.
"The precious printed sheets were brought into the house and laid
upon the floor, and then a little group of interested ones were gathered
in, and we knelt around the papers, and with humble hearts and many
tears besought the Lord to let His blessing rest upon these printed
messengers of truth.
"When we had folded the papers, and my husband had wrapped and
addressed copies to all those who he thought would read them, he put
them into a carpetbag, and carried them on foot to the Middletown post
office."—"Christian Experience and Teachings of Ellen G. White," pp.
128-130.
Publishing Directed of God
"The publication of truth is God's ordained plan, as a means of warn-
ing, comforting, reproving, exhorting, or convicting all to whose notice
the silent, voiceless messengers may be brought. Angels of God have a
part to act in preparing hearts to be sanctified by the truths published,
that they may be prepared for the solemn scenes before them."—"Testi-
monies for the Church," Vol. 1, p. 590.
"Our publishing work was established by the direction of God and
under His special supervision. It was designed to accomplish a specific
purpose."—Id., Vol. VII, p. 138.
"Our publishing houses are God's appointed centers, and through
them is to be accomplished a work the magnitude of which is yet un-
realized. There are lines of effort and influence as yet by them almost
untouched, in which God is calling for their co-operation. As the message
of truth advances into new fields, it is God's purpose that the work of
establishing new centers shall be constantly going forward."—Id., p. 144.
"Our publications have a most sacred work to do in making clear,
simple, and plain the spiritual basis of our faith. . . . At this time God's
message to the world is to be given with such prominence and power that
the people will be brought face to face, mind to mind, heart to heart,

20
304 THE ABIDING GIFT OF PROPHECY

with truth. They must be brought to see its superiority over the multi-
tudinous errors that are pushing their way into notice, to supplant, if
possible, the word of God for this solemn time.
"The great object of our publications is to exalt God, to call men's
attention to the living truths of His word. God calls upon us to lift up,
not our own standard, not the standard of this world, but His standard
of truth."—Id., pp. 150, 151.
From the very small beginning set on foot by James and Ellen
White as related above, the publishing work of the denomination
has developed into very great proportions. In 1934 there were
69 printing plants in operation in different parts of the world.
From these, literature was being sent forth in 169 languages. A
total of 1,090 persons were employed in these plants, and 3,264
field workers were devoting their lives to the sale of this religious
literature. For years the. annual sales of the literature printed in
these institutions have exceeded four millions of dollars' in value.
Advocates Health and Temperance Education

The apostles and prophets were earnest, consistent advocates

of the• principles that govern the health of body and mind.
Moses gave to Israel detailed instruction regarding temper-
ance, sanitation, diet, cleanliness, quarantine for infectious dis-
eases, and other factors that affect the health.
Christ Jesus in His perfect ministry for mankind, sought to
restore physical health as well as new spiritual life :
"Jesus went about all Galilee, teaching in their synagogues, and
preaching the gospel of the kingdom, and healing all manner of sickness
and all manner of disease among the people." Matt. 4:23.

The same twofold ministry is set forth in His instruction to

His disciples before sending them out to evangelize the people :
"As ye go, preach, saying, The kingdom of heaven is at hand. Heal
the sick, cleanse the lepers." Matt. 10:7, 8.

The New Testament writers place a strong emphasis upon the

place of temperance and physical self-control in the attainment
of a Christian life. Paul reasoned with the people regarding the
CLAIMS TESTED BY THEIR FRUITS 305

importance of temperate living. (See Acts 24 : 25.) He declared

that "every man that striveth for the mastery is temperate in all
things." 1 Cor. 9 :.25. Of his own battle for personal righteous-
ness, he said: "I keep under my body, and bring it into subjec-
tion." Verse 27. Peter admonishes believers to add virtue to
faith, knowledge to virtue, and temperance to knowledge.
2 Peter 1 :5, 6.
Principles of Right Living
In this very important phase of life Mrs. White was one with
the prophets and apostles of olden times. During her long life
she earnestly advocated by voice and pen the broadest principles
of right living. She wrote volumes regarding temperance, the
care of the body, and the healing of the sick by the use of nature's
remedies. From her pen there came to the church and the world
three fine volumes, entitled "The Ministry of Healing," "Medi-
cal Ministry," and "Counsels on Health." In these books she
gives most valuable instruction regarding three important sub-
jects,— true temperance, the preservation of health, and nature's
remedies for the healing of disease. A few brief passages will
give some idea of the great value of this instruction :
"The law of temperance must control the life of every Christian."—
'Counsels on Health," p. 42.
"True temperance teaches us to dispense entirely with everything
hurtful, and to use judiciously that which is healthful. There are few
who realize as they should how much their habits of diet have to do
with their health, their character, their usefulness in this world, and
their eternal destiny. The appetite should ever be in subjection to the
moral and intellectual powers. The body should be servant to the mind,
and not the mind to the body."—"Patriarchs and Prophets," p. 562.

Sixty-five years or more ago, the evils of poisonous drug medi-

cation, as widely practiced by the physicians of those times, were
divinely revealed to Mrs. White. The instruction which she
imparted regarding proper remedies for the sick began to be
given before the soundness of the principles she set forth was
as generally recognized as at this day. In 1882 she wrote
306 THE ABIDING GIFT OF PROPHECY

"There are many ways of practicing the healing art; but there is only
one way that Heaven approves. God's remedies are the simple agencies
of nature, that will not tax or debilitate the system through their powerful
properties. Pure air and water, cleanliness, a proper diet, purity of life,
and a firm trust in God, 'are remedies for the want of which thousands are
dying. . . . Fresh air, exercise, pure water, and clean sweet premises,
are within the reach of all with but little expense; but drugs are ex-
pensive, both in the outlay of means, and the effect produced upon the
system."—"Testimonies for the Church," Vol. V, p. 443.

Health. Institutions and Health Education

In addition to messages for the individual, Mrs. White was
given revelations regarding the establishment and conduct of
medical institutions for the sick and suffering, and for the train-
ing of medical workers. Concerning this she wrote in 1865 :
"I saw that the health reform was a great enterprise, closely connected
with the present truth, and that Seventh-day Adventists should have a
home for the sick, where they could be treated for their diseases, and
also learn how to take care of themselves so as to prevent sickness." "I
have publicly appealed to our brethren in behalf of an institution to be
established among us. . . . Our people should furnish means to meet
the wants of a growing Health Institute among us. . . . There should
be connected with the Institute ample grounds, beautified with flowers,
and planted with vegetables and fruits. Here the feeble could find work,
appropriate to their sex and condition, at suitable hours."—"Testimonies
for the Church," Vol. 1, pp. 553,559-562.

These messages regarding temperance, the preservation of

health, the healing of disease, and the erection and operation of
a health institution made a profound impression upon the be-
lievers. They were thoroughly awakened to the importance of
the great subject, and their response was remarkable. With
great devotion they have thrown their activities into every phase
of the health and temperance cause.
Since the establishment of the first Health Institute in Battle
Creek, in 1866, a total of 69 sanitariums have been erected and
are being operated in all parts of the world. Besides this, there
are 62 hospitals, clinics, and dispensaries, where the sick and
CLAIMS TESTED BY THEIR FRUITS 307

suffering are freely received and treated. Connected with these

institutions are 903 recognized, able physicians, 4,163 nurses,
dietitians, and other employees required to carry on the work.
In 1934, nearly nine million dollars had been invested in the land,
buildings, and equipment of this extended system of medical
ministry. To the first health journal, started in 1866, many
others ha.ve been added in different parts of the world and in
different languages. Medical and temperance literature, from
books containing a thousand pages to leaflets of but four pages,
has been issued by multiplied millions of pages. Health-food
factories, and stores have likewise been established with an in-
vestment of more than two million dollars. The establishment
and operation of a medical college for the training of physicians
will be told at length in a later chapter.
Thus in recognizing an organized, orderly church as Christ's
body on earth, and in arousing that church to world-wide mis-
sionary activity, and in setting in operation efficient methods
of labor, Mrs. White has made a record in harmony with the
prophets of God whose lives are recorded and whose works are
preserved in the Scriptures for our guidance.
 CHAPTER XXVIII

Establishing the Australasian

Missionary College
I N THE closing part of 1891, Mrs. E. G. White, accompanied
by her son, William C. White, and a number of others from
the United States, joined the staff of conference workers in
Australasia.
As the fruitage of some seven years of labor in that field, there
were at that time about a thousand Adventists. Among them
were a goodly number of fine young people who had an earnest
desire to take some part in the proclamation of our message. But
they lacked the essential education and training, and there was
no place in their homeland where such training could be secured.
So determined were they to obtain the needed training for
service that they had been crossing the Pacific to attend our
schools in the United States. When Mrs. White reached Aus-
tralia, twenty or thirty of them had already gone abroad for this
purpose. The sending of these young people so far away, together
with supporting them in their schooling, was a heavy burden
upon their parents and friends. This cost, and the expense
of their return, was conservatively estimated at $25,000; but
apparently there was no other way of training the necessary
workers, for there seemed no possibility of establishing an ad-
vanced school in Australasia in the then near future.
It was not long after Mrs. White's arrival in Australia, how-
ever, that a message came from her to the Conference Committee,
stating that she was instructed by the Lord to tell us that we
should establish a school. This message was timely and welcome,
yet it caused us serious perplexity. How could we, with only a
small constituency, and most of these poor in this world's goods,
succeed in such an undertaking?
After prayerful study and counsel, it was soon decided to call
upon Seventh-day Adventists in all parts of Australasia to unite
in establishing and maintaining a school. To purchase was, at
that time, out of the question, but commodious buildings were
(308)
THE AUSTRALASIAN MISSIONARY COLLEGE 309

secured at reasonable terms on St. Kilda Road, one of the most

attractive boulevards in the city of Melbourne. This rented
building was furnished simply, and on August 24, 1892, a term
of sixteen weeks was begun with about thirty students in attend-
ance. Their ages ranged from fifteen to fifty years.

Sweeping Missionary Projects Outlined

Mrs. White took a keen interest in the work of the school.
Frequently she would give counsel to the faculty, and address
the students. On one occasion, in the midst of a rousing ad-
dress, she seemed to lose sight of her immediate surroundings,
and impressively directed our attention to the great mission
fields to the north, and east, and west of us—China, India, South
America, and Africa. Some of these great fields had not yet been
entered by Seventh-day Adventists, while in others but a small
beginning had been made. She told us most clearly and force-
fully that a great work would yet be carried on in all these fields.
It was amazing to us, at that time, to hear her declare that what
had been developed in North America would be repeated in those
missionary lands. We were still more astonished when she said
that young people trained in the Australasian school would be
sent as missionaries to the lands mentioned.
We were overwhelmed by the great scope of activity and
development outlined with such assurance. To enter those coun-
tries; learn the difficult languages; make disciples; organize
churches; establish schools, printing houses, and medical insti-
tutions,—in short, to duplicate what had then been developed
in North America, and to send missionaries from our little Aus-
tralasian school to help do it,—all this seemed like the wildest
kind of speculation. Our poor minds were too narrow and our
vision too constricted to follow the great sweeping advance
outlined to us in this address :
But some who were present have lived to see those staggering
predictions strikingly fulfilled. Our work is now firmly estab-
lished in India, Burma, Malaysia, China, Japan, Korea, and the
Philippines,— to the north and west of Australia. A great work
310 THE ABIDING GIFT OF PROPHECY

is being done in South America and Africa. What had been

developed in North America in 1892 is already practically dupli-
cated in some of these fields. Moreover, young men and young
women, trained in Australia, have gone to every one of these
mission fields,—save, possibly, South America.

' Permanent School Plant Called For

The school proved helpful and satisfactory to the students

during the first year. Encouraging reports were sent out to
parents and friends; and so many others decided to attend the
next year that it was found necessary to rent a third building.
Thus progress was being made in this new undertaking.
But all this time we were being counseled through the spirit
of prophecy that this place in the city was not suitable for a
permanent school. Our school, it was declared, should be located
and developed as follows :
1. Located in the country, away from the large cities.
2. Provided with sufficient land for farming, gardening, fruit
growing, dairying, and the like.
3. Furnished with varied industries for the emplo3iment of
students on a basis remunerative both to the school and to the
students.
4. Operate industries with such efficiency as to give the stu-
dents skill, lead them to estimate rightly the value and dignity
of labor, and to make them self-reliant men and women.
Here is some of the written instruction given us :
"Where shall our Australasian Bible School be located? I was
awakened this morning at one o'clock with a heavy burden upon my soul.
The subject of education has been presented before me in different lines,
in varied aspects, by many illustrations, and with direct specification,
now upon one point, and again upon another."
"Never can the proper education be given to the youth in this coun-
try [Australia], or any other country, unless they are separated a wide
distance from the cities [Italics mine]."
"We need schools in this country to educate children and youth that
they may be masters of labor, and not slaves of labor."
THE AUSTRALASIAN MISSIONARY COLLEGE 311
"Manual occupation for the youth is essential. The mind is not to be
constantly taxed to the neglect of the physical powers [Italics mine].
The ignorance of physiology, and a neglect to observe the laws of health,
have brought many to the grave who might have lived to labor and study
intelligently."
"Habits of industry will be found an important aid to the youth in re-
sisting temptation [Italics mine]. Here is opened a field to give vent
to their pent-up energies, that, if not expended in useful employment,
will be a continual source of trial to themselves and to their teachers.
Many kinds of labor adapted to different persons may be devised. But
the working of the land will be a special blessing to the worker."—
"Fundamentals of Christian Education," chap., "Work and Education,"
pp. 310-327.

As we studied this great outline, we felt it necessary to remind

Mrs. White of what it would mean to a small constituency, few
of whom owned their homes, to purchase high-priced land, erect
necessary buildings, and establish, equip, and operate the indus-
tries called for. We told her that the task seemed utterly impos-
sible. While acknowledging all these difficulties, she steadily
pointed to the "blueprint" of the school that had been shown her.
Guided in the Purchase of Cooranbong
This led to the appointment of a committee to make diligent
search for a suitable location in the country. There was much
searching, and much disappointment. Good land was found in
desirable places, but the cost was absolutely prohibitive to us.
No landowners made us any good offers. No community in all
the country had any interest in our proposal to establish a school
on the land. So everywhere we faced indifference and high prices.
Some good places were found, but the price ran from $75 an
acre up. At last we found a block of about fifteen hundred.acres,
located at Cooranbong, about seventy-five miles north of Sydney.
It was offered at a very low price,—about three dollars an acre.
The price seemed alluring, but the land itself was disappointing.
Most of it seemed to be poor, sandy, and hungry. We were dis-
appointed, and were divided in our judgment in regard to its
purchase.
312 THE ABIDING GIFT OF PROPHECY

On May 24, 1894, Mrs. White went with the committee to

examine the property. The day was spent in going over the
various parts of the large estate; but when night came, no deci-
sion had been reached. The following morning the committee
again met, and examination was resumed. Of this Mrs. White
wrote at the time to her son, J. E. White :
"Before starting we had a most solemn season of prayer. My heart
was drawn out in earnest prayer for the Lord to guide us in judgment.
He alone could indicate to us what was His holy will. The decision of
this day meant much to every one of us; for it would be settled whether
or not the school should be located in this place. I also felt most earnestly
for Brother McCullagh who has been quite feeble, and prayed that the
blessing of God might rest upon him. Our hearts were melted with the
softening, subduing influence of the Spirit of God. We did believe that
we received the things we asked of the Lord. All present seemed deeply
moved, and several earnest prayers went up to the throne of grace. My
faith increased, and I knew the Lord would teach us and lead us, and this
He did do. There was perfect unity in making the decision to purchase
the fifteen hundred acres of land at the price of four thousand five hun-
dred dollars."—E. G. White Letter 82-1894.

Remarkable Case of Healing

The brother referred to was in declining health, and seemed
to be succumbing to tuberculosis. When we arose from our knees,
this brother described the experience which had come to him. He
said that while Mrs. White was praying, there passed through his
body a sensation which he described as an electric wave, and
immediately he realized that he was healed of his disease.
Thirty-five years later I met this man on a street in Sydney, in
good health. He told me that he had never had a trace of tuber-
culosis since that morning in the fisherman's hut, where we knelt
in prayer.
This powerful manifestation of God's presence with us made
a profound impression upon all. Mrs. White said in substance :
"Brethren, God is here with us! Why did He come so near and
grant us this signal blessing? I accept it as evidence that we are
in the right place !" We agreed then to take the property.
THE AUSTRALASIAN MISSIONARY COLLEGE 313

But the doubts entertained by some returned to disturb them

—and us. The counsel of land experts who were consulted was
disquieting. W. C. White, writing to the Secretary of the Foreign
Mission Board, under date of June 10, said :
"Nearly all of the men of influence with whom we have come in con-
tact, shake their heads when we speak of the district. The Department
of Agriculture after examining samples of the soil, said it was sour, and
would require a ton and a half of lime to the acre. Then the Government
fruit expert was sent up to examine it, and his report I will enclose with
this. True, it was a rainy day, and we were short of time, and he did
not see the best of the place, and yet, it sometimes makes me feel blue,
to hear all of these men who know a great deal, condemn the place."
Misgivings Confirmed by Expert's Report
One brief passage from the report of the fruit expert will
indicate the nature of his advice:
"From what I can gather, the objects of the society are to start a
colony of a certain sect or denomination and to erect a college in con-
nection with the colony for the purpose of educating missionaries who
will receive an agricultural and horticultural training in addition to their
purely missionary training. Therefore, in order for the undertaking to
be a success, it is my opinion that the society will be unwise to select the
land I visited."
Even after we had made the first payment on the land, we
were advised by the Assistant Secretary of Agriculture that to
forfeit the deposit would be a small loss in comparison with what
we should suffer were we to locate on this block of land.
The report of our own misgivings, together with the sup-
posedly expert counsel given to us, naturally caused serious
concern on the part of the Foreign Mission Board, whose co-
operation it was necessary for us to have if we were to make the
enterprise a success. The Secretary, writing under date of Oc-
tober 30, gave this as their judgment :
"You delay further operations, at least as far as any further financial
outlay is concerned, in connection with this tract, until such time as a
full meeting of the Board here might be able to consider the matter, and
advice given with reference to the same."
314 THE ABIDING GIFT OF PROPHECY

When this counsel was received, we had no misgivings in

voting, on August 27, to "delay further proceedings at Cooran-
bong until we have time to consider the question of location."
The work of surveying was stopped, and the whole matter was
held in abeyance, until November 20, when action was taken to
continue payments for the property.

Firm Counsel in the Crisis Hour

It was only the firm, unwavering counsel that came from Mrs.
White that finally led the committee to proceed with the enter-
prise. When the unfavorable report of the Government fruit
expert was received, W. C. White and I were requested by our
associates to inform Mrs. White. This was a painful and em-
barrassing task, but we endeavored to do our duty. When we
had made our statement, she calmly said : "Is there no God in
Israel, that ye have gone to the god of Ekron for counsel ?" She
reminded us of the experience of prayer and healing on the
occasion of her visit to the place, and assured us that from that
time she had felt no anxiety.
On one occasion she quoted words from the heavenly mes-
senger spoken to her for our assurance, "They have borne false
witness against the land." Repeatedly she assured us, "God will
spread a table in the wilderness."
Some years later, addressing those bearing responsibilities in
the Avondale school, she related an incident that had given her
courage. She wrote :
"We are much pleased to have the privilege of hearing how greatly
the blessing of the Lord is resting upon the Avondale School. How
pleased I should be to see the grounds as they are now, looking as I was
instructed they might look under proper, intelligent cultivation.
"In the darkest hour of the establishment of the Avondale School,
when the outlook seemed the most discouraging, I was sitting in the hotel
in Cooranbong, then used by our people, completely wearied out by the
complaints made regarding the land. My heart was sick and sore. But
suddenly a great peace came upon me. Angels seemed to be in the room,
and then the words were spoken, 'Look ye.' And I saw flourishing, culti-
THE AUSTRALASIAN MISSIONARY COLLEGE 315

vated land, bearing its treasure of fruit and root crops. Many resources
were spread out before me, and wherever my eye was directed, I saw
prosperity.
"I saw the school filled with promising students. All seemed to be
helped, by the inspiration of well-organized efforts, to stand and work
upon a high platform. There was so large a number of pleasant faces
that I could not fail to understand that the light of the Lord's counte-
nance was lifted upon them.
"A great light and peace came upon me. I was so blessed that I
praised the Lord aloud, saying, His word is fulfilled, 'God will spread a
table in the wilderness."—E. G. White Letter 36-1907.
It was Mrs. White's letters that caused the Foreign Mission
Board to withdraw their objections; and, upon receipt of this
word, we in Australia went forward with our plans to establish
the school at Cooranbong.

Finished by Faith Under Difficulty

It fell to my lot to lead out in raising money for the land we
had secured. My own- courage was at a low ebb. Doubtless my
personal misgivings helped to make it impossible to interest our
brethren and to persuade them to give toward the enterprise.
Thus months passed, with but little progress having been
made. Then in August, 1896, we learned that Mrs. White had
borrowed $5,000 from a personal friend, and had lent it to the
school for the erection of buildings. This generous act of faith
and courage on her part made a powerful impression on our
hearts. We felt much condemned, and confessed our wrongs in
allowing our unbelief and dallying to increase the burden, per-
plexity, and heart sorrow of the Lord's servant. From that day
forward, our faith, courage, and zeal in and for that school never
wavered. We were able to throw all our energies into the effort
to provide the buildings.
Our first unit consisted of two buildings—a small dormitory,
and a dining hall and kitchen. We were so short of funds that
in finishing the dormitory we were obliged to call for volunteers
to give free labor. Work was continued into the night, some
holding lighted candles while others drove nails. Only those who
316 THE ABIDING GIFT OF PROPHECY

were on the ground and passed through the struggle can realize
how great it was.
When these two buildings were finished and furnished, the
first term of what is now known as the Australasian Missionary
College was begun. On the first day of our new school (April 28,
1897), we realized our need of the admonition, "Despise not the
day of small things," for we opened the term with four teachers
and but ten students. The long delay, the perplexities, and the
discouragements in getting the location and in providing the
buildings and equipment had caused our people to lose heart.
But when it became generally known that Mrs. White was
encouraging the enterprise, and that the school had really
opened, a new interest was awakened, and before the term closed
there were fifty or sixty students in attendance.
Financial Difficulties Solved
Thus far we had endeavored to establish this enterprise with-
out calling upon our people in North America for assistance; but
we found the grade so steep and so long that we finally appealed
to them for help. They promptly responded, by offering to
appropriate a sum equal to the amount we would raise within,
of course, a reasonable limit. This gave us great encouragement,
and with good heart our people in Australasia undertook to raise
their share.
In the meantime we continued building operations, paying
our share and running in debt for the amount we expected to
receive from abroad. We gave our builders, and the business
men from whom we purchased material, assurance that we
should soon receive money to meet our obligations. We fully
expected to receive this money by a certain date from America.
But we were doomed to a terrible disappointment. Instead of a
draft, the mail brought us the decision that, owing to financial.
depression, the General Conference would be unable to send their
part. They advised us to delay building operations until the
financial situation had improved in America. But we had already
gone on with our building, and now we had no money to meet
our obligations.
THE AUSTRALASIAN MISSIONARY COLLEGE 317

Moreover, Australia was then suffering from a severe drought,

and some of our faithful brethren who had made liberal pledges
said we must give them more time.
Then, some who had lent us money, hearing of our disap-
pointment and embarrassment, became alarmed, and called for
the payment of their money at once. The members of the school
board were sorely perplexed and distressed. They knew not what
to do. Naturally, they blamed themselves for going ahead with-
out money. Mrs. White and her son offered to mortgage their
places and lend the school the proceeds. They went so far as to
spend thirty dollars for an official appraisement. But the ap-
praisement being only 15 per cent of the cost value, no loan
could be secured.
The situation was grave. Money had to come from some
source. In our great perplexity we made earnest supplication
to our God, whose work we were trying conscientiously to carry
forward. Our appeal was heard and answered. Miracles were
wrought for us. In a few weeks our people in Australasia raised
in gifts and loans all that was required to meet all our obligations.

Time Vindicates the Counsel of the Gift

Thirty-eight years have gone by since those marvelous experi-
ences, and during all these years truly wonderful developments
have attended the enterprise.
Those who were entrusted with the responsibility of develop-
ing the school endeavored faithfully to follow the outline given
by the spirit of prophecy. Land was cleared and placed under
cultivation. Fruit trees and grapevines were planted. A dairy
was provided; carpentry, painting, and printing became impor-
tant industries; and a small factory for the manufacture of
health foods was installed.
God's blessing rested signally upon the field and orchard at
Avondale. I remember at one time, while connected with the
school for a short period, I went into the vineyard, lifted up some
of the heavy vines, and brought to view large bunches of the
most luscious grapes I have ever seen. From the ten-acre orchard
318 THE ABIDING GIFT OF PROPHECY

I have helped the boys carry to the school kitchen large baskets
of peaches, oranges, lemons, and apples, as fine as could be grown.
So numerous and so large were the turnips in a two-acre patch
that I was able to walk across without stepping on the ground.
Some years later a practical demonstration was given by
Prof. C. W. Irwin, then principal of the college, of the fulfillment
of the assurance, "God will spread a table in the wilderness." As
a large number of people surrounded long tables laden with
many varieties of choice fruit grown on the property, the provi-
dences of God in the establishment and growth of the school
were rehearsed.
In 1909, twelve years after the opening of the school, Professor
Irwin, who had been principal eight years, wrote as follows :
"As time has gone on, and we have had an opportunity to watch the
work develop, we can say most assuredly, from our experience, that God
led in the selection of this place. Everything that has been said about
the location of the school in this place has been fulfilled—everything.
"The brethren in counsel with Mrs. White had made such broad and
liberal plans for the school that through my eight years' connection with
it I hAve never yet needed to change a single plan they had laid down.
God guided in the establishment of the work there; and all we have
endeavored to do during these eight years has simply been to develop
more fully the plans already made. I believe the working out of this
has proved that God's instruction was true."
Marvelous Results Follow
Although the college opened with but two small buildings,
four teachers, and ten students, those who have been closely
associated with the institution during the thirty-eight years of
its history estimate that the average annual attendance must
have been about one hundred seventy-five. More than two thou-
sand students have, in some measure, enjoyed the advantages of
this educational institution. Hundreds of those who have had
these advantages are now devoting their lives to the advance-
ment of the cause for which the school stands. Union and local
conferences, the island mission fields of the South Pacific, the
educational, publishing, and medical institutions, the food fac-
THE AUSTRALASIAN MISSIONARY COLLEGE 319

tories and vegetarian cafes, and all lines of gospel work of every
kind, are under the leadership and the management, with very
few exceptions, of men and women who received their education
and initial training in the Australasian Missionary College.
Besides those who are connected with the Australasian Division,
many have gone to distant fields.
In a survey of the institution given back in 1929,—six years
ago,—the principal of the school gave the following report:
Enrollment : College, 200; church school, 100. Number of
buildings, large and small, in use, 52. Number of acres of land
retained for the school, 700; cleared, 300; in orchard, 25; in
crops, 50; in garden, 5; in pasture, 220. Varieties of fruits grown :
apples, pears, quinces, oranges, lemons, plums, persimmons, lo-
quats, and grapes. Variety of crops : oats, maize, potatoes, sor-
ghum, vegetables of all kinds. Number of cattle in dairy, 85.
Number of fowls, 760. Trades taught : carpentry, sewing, cook-
ing, and home nursing.
Trades Provide Employment
Number of students employed by the school : farm, 21; dairy,
3; carpentry, 2; culinary, 25; campus, 2; halls, 8; poultry, 1;
laundry, 3; bakery, 2; boiler, 2; office, 3. Total, 72. Number
of students employed part time in the food factory, 112. Number
of permanent workers employed in the food industry, 78. Num-
ber of faculty members, 22. Grand total employed in the school
plant, 284. Amount earned by employees: outdoor students,
$14,500; indoor students, $48,000; by permanent factory em-
ployees, $112,000; by faculty, $26,000. Total amount annually
earned by all classes employed in the school plant, $200,500.
In the food industry department several most useful trades
are carried on : health food production, electrical engineering,
printing, carpentry, painting, importing, exporting, accounting.
To aid in the sale of the food products, seven food stores and
vegetarian cafés are being maintained in the largest cities—the
capitals of the states. The sale of these food products has devel-
oped beyond anything the founders of the school ever anticipated
—two million dollars annually.
21
320 THE ABIDING GIFT OF PROPHECY

To operate these branch factories, depots, food stores, cafes,

and the fleet of auto trucks and auto delivery cars requires the
services of a large staff. Three hundred of our people are em-
ployed the year round for this work. Adding this number to
those who are employed at the school, we have a staff of around
six hundred. These are all our own church members. They are
all given good wages for their labor.
A large investment of money is required to carry on a work
of those proportions. At present this investment is about three
million dollars. It is a source of great satisfaction to our people
in Australasia that this great enterprise is so efficiently managed
that, after meeting the enormous expense of every kind, a good
profit remains, and that this is all devoted to the advancement
of the different lines of our work being carried on in the Aus-
tralasian Division.

Following Counsel Brings Prosperity

So, as we review the very trying experiences through which
we passed in building up the Australasian Missionary College,
we see that even when clearly and definitely called to do things
to advance the cause of God, we are not delivered from diffi-
culties, toil, and disappointments of various kinds. But we may
have the assurance all the way along that if we "give ourselves
wholly to God, and in our work follow His directions, He makes
Himself responsible for its accomplishment."—"Christ's Object
Lessons," p. 363.
We may also feel sure that what we do in strict conformity to
the call of God will prosper, and come out most successfully.
Thus it has surely been with the Australasian Missionary Col-
lege. In leading us to that location the Lord saw more than the
land, whether good or bad. He saw the great need of making it
possible for our young people in Australasia to earn means with
which to pay their way through school. He saw the necessity of
our being isolated from certain labor complications near the
cities. He saw the large development of the industries we were
to carry on, and so He directed us to the place we were able to
THE AUSTRALASIAN MISSIONARY COLLEGE 321

purchase, and placed us where we can now do the great work

that He foresaw would be developed.
In all this we see the great value of the spirit of prophecy to
the people and the cause of God. It gives light and understand-
ing far beyond the comprehension of men. It leads us on to great
undertakings from which we would shrink because we do not
see the future nor the full importance of what we are called to do.
We do not foresee the great proportions that small beginnings
may eventually reach. That was why we needed the spirit of
prophecy when .the time had come to provide educational fa-
cilities for our young people in Australasia. The church is always
in need of that precious counsel to deal wisely with the serious
problems that are continually springing up to baffle and defeat
its purposes. The statement of Jehoshaphat is as true today as
it was when spoken to Israel, "Believe in the Lord your God, so
shall ye be established; believe His prophets, so shall ye pros-
per." 2 Chron. 20:20.
 CHAPTER XXIX

Meeting a Publishing Work Crisis

E N ROUTE from her home in California to attend the Gen-

eral Conference of 1901, in Battle Creek, Michigan, Mrs.
White stopped at various places in the Southern States. For
many years she had carried a burden for this section of the
country, and had written many pages of counsel regarding the
great needs of the Southern field, and the best way of carrying
forward the work there, for both the colored and the white
people of that region.
On April 2, 1901, the day that the Conference opened, she
wrote a manuscript, entitled "An Appeal for the Southern Field."
In this manuscript she spoke of the need of schools and sani-
tariums. Then she said :
"There is need also of a well-equipped printing press, that books may
be published for the use of the workers in the South. I have been in-
structed that the publication of books suitable for use in this field is
essential. Something in this line must be done without delay. . . .
"At Nashville I was surprised to find a printing office filled with busy
workers. This office, with its furnishings, has been purchased at as little
cost as possible. Everything about it is neat and orderly. The counte-
nances of the workers express intelligence and ability, and the work they
do is a valuable object lesson.
"But a larger building is needed; for many lines of business will open
up as the work is carried forward. . . .
"The Lord has placed means in the hands of His people to be used in
this work. I call upon my brethren and sisters to give of their means to
provide a suitable publishing house for the Southern field."—E. G. White
MS. 40-1901. (Italics mine.)

During the sessions of the General Conference, Mrs. White

made a number of appeals for means and facilities for the la-
borers in the South. Following the Conference, she continued
to carry the burden upon her heart, making calls for money from
congregations whom she addressed in various places.
(322)
MEETING A PUBLISHING WORK CRISIS 323

This counsel to establish and equip a publishing house in the

South was one of the first of the perplexities that I faced in under-
taking the general oversight of our denominational work in 1901.
We had two large publishing houses,— the Review and Herald
in Michigan, and the Pacific Press Publishing Association in
California. Both these houses were in a state of marked depres-
sion. There seemed to be little demand for our literature. Only
a comparatively few colporteurs were in the field, and they were
meeting with but fair success.
In order to keep the presses running, and to hold the office
force together, our publishing houses were accepting a large
amount of commercial work. The Pacific Press had a contract
for printing the Paragon counter check books for the territory
west of the Rocky Mountains. The Review and Herald was
printing many catalogues and other types of printing for the
business world.
Call for a Larger Plant
A small place had been bought in Nashville, Tennessee, by
the Southern Missionary Society, and a publishing business was
being established with private funds, "for the publishing of low-
priced literature for the South."—Gospel Herald, November,
1900. Now the Lord was calling for a larger publishing house,
and that at a time when the demand for our literature was barely
sufficient to keep the presses running half time. As the situation
was faced by our committee, it seemed that to establish a third
house, in addition to our older offices, would only drive us deeper
into commercial work, not to mention the financial difficulties
involved in equipping another publishing plant.
The messages, however, were so direct and so positive, that
they could not be ignored or disregarded. We therefore set our
hands a bit dubiously to comply with the instruction, and started
what is now known as the Southern Publishing Association, in
Nashville, Tennessee.
We were so poor that we had to furnish the small building
secured for the purpose with secondhand equipment. As I think
324 THE ABIDING GIFT OF PROPHECY

of the old boiler that was installed in those unsuitable quarters,

I feel that the protecting hand of God must have preserved us
from being blown up by an explosion. So the work was begun
with poor presses and broken-down equipment.

Closing the Plant Recommended

As if the addition of this third publishing house were not suf-
ficient to test our faith, we soon received further instruction that
the Lord was not pleased that our presses were being used in
printing for commercial enterprises. We were told that they
should be used entirely in the production of literature filled with
God's saving message for these last days. It seemed that if this
counsel were obeyed, it would be necessary to draw covers over
half our presses, and to discharge half the employees in the print-
ing offices. It is not strange that some were tempted to feel that
these two messages, coming at the time of a great slump in the
publishing work, could not be divinely inspired.
At the end of a year's endeavor, I went to Nashville to attend
the first annual meeting of the new publishing house. I was
staggered to learn, from the balance sheet, that there had been
a loss of $12,000,—a sum equal to what had been invested in the
enterprise, and which had been secured by donations from our
brethren in the Northern States. We all expressed great sorrow
over this large deficit, but were assured by those in charge that
there was a better prospect for the coming year.
But these hopes were not realized. At the end of a second
year, there was another loss amounting to a thousand dollars a
month,—or a total of $24,000 for the two years. To add to our
perplexity, the third year passed by with but very slight im-
provement over the preceding two. For a long time, I kept these
three balance sheets on my desk as a souvenir of unsuccessful-
management, distressing experience, and our terrible feelings.
The General Conference Committee in Battle Creek was
seriously alarmed, and justly so. They appointed a commission,
of which I was one, to go to Nashville to investigate the situa-
tion, and bring in recommendations regarding the future of the
MEETING A PUBLISHING WORK CRISIS 325

enterprise. As we looked over the plant and the prospects for

the future, we could see nothing ahead but continued loss and
trouble. But it was evident that these losses simply could not
continue indefinitely. So we drew up a recommendation that
the equipment be sold to a junk dealer and that the house be
used as a book depository or distributing agency for the Southern
field, for books printed at the Review and Herald and Pacific
Press offices. It seemed to us that all the printing of our denomi-
national literature that would ever be required in North America
could be done by these two houses.
We faced a difficulty. Mrs. White had given us the counsel
that led to the establishing of the Southern Publishing Associa-
tion. As we rehearsed the sorry experience that had followed our
attempt to follow the counsel of the spirit of prophecy, the
suggestion came to us that reference might have been made to
circulation, and not to printing of literature in the Southern field.
This was our attempt to reconcile our confidence in the messages
coming through Mrs. White with our understanding of good
business sense. We made ourselves believe that it was our mis-
interpretation of the counsel that was at fault, not the instruc-
tion itself. Then, too, there was definite instruction to the effect
that we were not to create heavy debts for our people to pay off,

Mrs. White's Acquiescence Brings Relief

It was felt, however, that we should lay the perplexing prob-
lem before Mrs. White before putting into effect our recom-
mendation to discontinue the printing house in Nashville. As I
was soon to visit the Pacific Coast, the Committee requested me
to lay the situation before her, and to seek her counsel.
It was in the early morning of October 19, 1902, that a group
of brethren met with Mrs. White at her home —"Elmshaven,"
St. Helena, California. Besides me, there were Elders W. C.
White, W. T. Knox, A. T. Jones, J. 0. Corliss, and E. R. Palmer.
Brother Clarence Crisler reported the interview stenographically.
Mrs. White was deeply grieved and sorely perplexed by my
recital of the terrible losses sustained by the Southern Publishing
326 THE ABIDING GIFT OF PROPHECY

House during the three years of its existence. She agreed that
it must be put upon a basis where there would be no such losses,
and said, "If it cannot be, it had better be closed."
Not being able to give us a sure remedy, she assented to our
proposal to discontinue the printing, to turn the building into a
depository, and to purchase the literature from other publishing
houses. This seeming agreement with our plans brought great
relief and satisfaction to many who had been struggling with
the baffling problem.
Brother Crisler wrote out a part of the interview, and, with
this in my pocket, I departed with a light heart. On arrival at
Battle Creek, I lost no time in telling the other members of the
Committee of our interview, with the assurance that Mrs. White
was with us in our plans to close up the Nashville office in a very
short time.
Divine Counsel. Reverses Human Judgment
A few days later, a letter was received from Mrs. White,
stating that she had spoken according to her own judgment in
agreement with the presentation we had made to her. But she
was now instructed by the Lord to tell us that she had been
wrong in giving this counsel, and that the printing house in the
South should not be closed. Plans must be laid to prevent further
indebtedness, but we were to, move forward in faith. She assured
us that as we followed in the counsel of God, He would give
success.
As an illustration of the manner in which instruction was, fre-
quently given to her through symbols, I quote from the manu-
script written on the morning of October 20, just twenty-four
hours after our interview with her:
"Last night I seemed to be in the operating room of a large hospital,
to which people were being brought, and instruments were being pre-
pared to cut off their limbs in a big hurry. One came in who seemed to
have authority, and said to the physicians, 'Is it necessary t&bring these
people into this room?' Looking pityingly at the sufferers, he said, 'Never
amputate a limb until everything possible has been done to restore it.'
MEETING A PUBLISHING WORK CRISIS 327

Examining the limbs which the physicians had been preparing to cut off,
he said, 'They may be saved. The first work is to use every available
means to restore these limbs. What a fearful mistake it would be to
amputate a limb that could be saved by patient care! Your conclusions
have been too hastily drawn. Put these patients in the best rooms in the
hospital, and give them the very best of care and treatment. Use every
means in your power to save them from going through life in a crippled
condition, their usefulness damaged for life.'
"The sufferers were removed to a pleasant room, and faithful helpers
cared for them under the speaker's direction; and not a limb had to be
sacrificed."--E. G. White Letter 162-1902.
In the same letter, the interpretation of this symbolic repre-
sentation was clearly given. Instead of closing up the publishing
house at Nashville, we were to study diligently to save it and to
restore it to life and efficiency. "Let the Southern field have its
own home-published books," she said. "There is need in the
Southern field of a publishing house for the publication of the
truth for this time."
Frank Acknowledgment of Her Mistake
In a letter written a few weeks later, addressed to "My
Brethren in Positions of Responsibility," Mrs. White said:
"During the night following our interview in my house and out on the
lawn under the trees, October 19, 1902, in regard to the work in the South-
ern field, the Lord instructed me that I had taken a wrong position."—
E. G. White Letter 208-1902.
In this communication, a bright picture of the future of the
Nashville printing office was given. In words of precious encour-
agement she declared :
"Light will shine upon the workers in Nashville. From this center
light will shine forth in the ministry of the word, in the publication of
books large and small. We have as yet merely touched the Southern field
with the tips of our fingers. 'The earth shall be filled with the knowledge
of the glory of the Lord, as the waters cover the sea.' The same voice that
at the beginning said, 'Let there be light,' in these last days declares that
a knowledge of God's word shall not be confined merely to a few places."
—Idem.
328 THE ABIDING GIFT OF PROPHECY

The message to continue the work of the Southern Publishing

Association was truly disconcerting. It brought great disap -
pointment to many. Its contradiction to the counsel given to us
in our interview threw some into perplexity. But we were re-
minded that there is scriptural record for a prophet's reversal,
after being divinely instructed, of a seemingly sound human
judgment. King David called to him the prophet Nathan and
spoke of his purpose to build a house for the Lord.
"Then Nathan said unto David, Do all that is in thine heart; for God
is with thee. And it came to pass the same night, that the word of God
came to Nathan, saying, Go and tell David My servant, Thus saith the
Lord, Thou shalt not build Me an house." (See 1 Chron. 17:1-4.)

David accepted the message that had come by revelation, in

place of the counsel given in the interview the preceding day.
Our Committee took the same action. We accepted the writ-
ten message sent to us, and set aside our former plans with the
approval that had been given to them by the servant of the Lord.
We undertook with renewed determination to make the Nash-
ville printing plant a success. The brethren connected with, the
work in the South gave their best energies and thought to the
enterprise. New talent was brought in. Economies were effected.
Each year thereafter the losses were less, and in a few years the
plant came through with no deficit. The swing upward continued
with larger profit year by year until the gains had more than
offset all the preceding losses.

Confidence in the Gift Confirmed

The demand for our publications grew until all commercial

work was laid aside at the Review and Herald and the Pacific
Press. The presses in all three houses were running overtime. A
modern brick building was put up, equipped with up-to-date
machinery, for the publishing house in Nashville. For many
years our beautiful Harvest Ingathering magazine has been
printed there, on one of the best presses we have in North
America.
MEETING A PUBLISHING WORK CRISIS 329

Now with the tremendous expansion of all lines of our work,

we can see how narrow and restricted were some of our plans of
thirty years ago. God who knows the end from the beginning
sent us, messages to prevent us from narrowing the work in a
time of discouragement. These messages sometimes seemed
difficult to understand. They called for superhuman effort. In
these later days, we can rejoice more than ever in the guiding
hand of God manifested through His servant. I number this
experience as one among many that have confirmed my confi-
dence in the divine leadership of God's people through the
prophetic gift.
 CHAPTER XXX

Denomination Saved From Pantheistic

Teaching
T HE Bible sets forth as the object of our worship an infinite
Being whose dwelling place is in heaven. That He is a per-
sonal Being, we have abundant evidence.. As Creator, He made
man in His own image. Jesus Christ came into the world to
reveal to men His personality and His character. He Himself,
as a man with our nature, prayed to the One who had sent Him
on a mission of love to earth, and taught His disciples to address
Him as "Our Father which art in heaven."
Though the almighty God is beyond.finite comprehension, yet
many seek unwisely to delve into the question of His personal
nature and attributes. Especially in this age of great learning is
there danger that men will, by so-called scientific methods, enter
into speculations regarding the Infinite,—speculations that will
take away from their hearts that saving faith which is imperative
for salvation.
In marked contrast to the Biblical view of a God infinitely
greater than the creatures of His hand, One who is outside of
and beyond us, is the teaching that God is a mysterious essence,
or an impersonal influence, a mere force pervading all nature.
Such a teaching is known as pantheism, though it is found in
various forms and in sundry religious garbs. In India, it is found
in Hinduism; in China, in Taoism and Confucianism; among
the followers of Colonel Alcott and Annie Besant, it is named
theosophy; with Mrs. Eddy and her followers, it constitutes
the very heart of Christian Science; with Herbert Spencer, it
is denominated the Unknowable Intelligence. Others designate
it "New Thought." This teaching is popular today.
The story of the insidious attempted entrance of pantheistic
sentiments into the Seventh-day Adventist Church, and of the
checking of the movement by messages from heaven through the
gift of prophecy, is of thrilling interest to those who passed
(330)
SAVED FROM PANTHEISTIC TEACHING 331

through the experience herein narrated. The story is related

briefly here, not for the purpose of reviving old controversies,
but as a remarkable instance of the profound influence of the
spirit of prophecy in restoring unity in the church, and in warn-
ing against subtle dangers unperceived by those being uncon-
sciously drawn into a fatal snare. Some of those whose feet were
slipping again planted their feet on the eternal rock of truth,
while the few who persisted in their beliefs have disconnected
themselves entirely from the organized body.
A New Philosophy
One whose indefatigable energy, whose scientific research,
whose skill as physician and surgeon, and whose devotion to
benevolent and humanitarian principles had greatly endeared
him to the denomination was one of the chief exponents of what
was sometimes termed the "new philosophy." In defining God,
he had reached the place where he actually said in 1897, before
the General Conference:
"Gravitation acts instantaneously throughout all space. By this mys-
terious force of gravitation the whole universe is held together in a bond
of unity. . . . We have here the evidence of a universal presence, an
intelligent presence, an all-wise presence, an all-powerful presence, a
presence by the aid of which every atom of the universe is kept in touch
with every other atom. This force that holds all things together, that is
everywhere present, that thrills throughout the whole universe, that acts
instantaneously through boundless space, can be nothing else than God
Himself. What a wonderful thought that this same God is in us and in
everything!"—General Conference Bulletin, Feb. 12, 1897, p. 83.
After my return from Australia, and when I entered upon my
official duties in connection with the General Conference, I made
my home in Battle Creek. It was not long before I heard this
new teaching, setting aside the personality of God and making
Him merely a pervading essence. One of the illustrations used
to furnish a supposed analogy was later printed as follows :
"Suppose now we have a boot before us,—not an ordinary boot, but
a living boot, and as we look at it, we see little boots crowding out at the
332 THE ABIDING GIFT OF PROPHECY

seams, pushing out at the toes, dropping off at the heels, and leaping out
at the top,—scores, hundreds, thousands of boots, a swarm of boots con-
tinually issuing from our living boot,—would we not be compelled to say,
`There is a shoemaker in the boot'? So there is present in the tree a power
which creates and maintains it, a tree maker in the tree."—"The Living
Temple," J. H. Kellogg, p. 29. Battle Creek, Michigan: Good Health
Publishing Company, 1903.

The logical conclusion was drawn that man, instead of looking

to some great being sitting on a throne in some far-away heaven,
should look within himself to find the God to whom he should
pray.
Such teaching troubled me, and all the more as I found that
it had to some degree been accepted by certain of the teachers
in Battle Creek College, and was being taught to the students.
A number of physicians, prominent in the denomination, were
fascinated by this new conception of God, which made Him seem
so near to the individual. Even ministers who were honored and
revered by the church defended the doctrine when it was ques-
tioned. None of us, however, at that time realized fully the
subtle danger that lay in such a conception of God.

Health Book for Raising Funds Proposed

On February 18,1902, our sanitarium in Battle Creek burned
to the ground. Not long after this, the medical superintendent
met with the General Conference Committee to confer regarding
plans for raising money to rebuild that large medical institution.
At the time, we were in the midst of a great circulation campaign
with a book on the parables of Jesus, entitled "Christ's Object
Lessons." Mrs. White, the author, had given the manuscript of
this book for the benefit of our schools, and, at her request, the
publishing houses had relinquished their usual profit. Our people
everywhere were being asked to take a few copies and sell them
to their neighbors. As a result of this concerted action, thousands
of dollars were being realized for the purpose of paying off the
indebtedness on our schools.
SAVED FROM PANTHEISTIC TEACHING 333

The success of this enterprise led me to suggest that a book

be prepared dealing in a simple way with physiology and hygiene,
and with home remedies for sickness, and that such a book be
handled, for the benefit of the sanitarium, in the same way as
"Christ's Object Lessons" was being used for the relief of the
schools. This plan met with favor by the Committee, and the
medical superintendent of the sanitarium was asked to prepare
the manuscript for the book.
At the same time the plan was proposed, it was made very
plain that the book was to be purely medical, and that none of
the theology relating to the personality of God should be in-
cluded, for it was evident that the inclusion of a controverted
dogma would make impossible the'united effort necessary for
success. This was agreed to. Some months later, a few copies
of galley proofs were distributed. The name chosen for the book
was "The Living Temple."

Honeycombed With Pantheistic Teachings

But some of us were appalled to find, on examination of these
proofs, that the author had strongly set forth this "new philos-
ophy" regarding the actual presence of God in all His works.
There were such expressions as the following :
"God is the explanation of nature,—not a God outside of nature, but
in nature, manifesting Himself through and in all the objects, movements,
and varied phenomena of the universe."—"The Living Temple," p. 28.

Such teaching would make God personally responsible for all

the temptations and unholy desire's that move within the sinner,
leading to the grossest sin.
Again, certain phenomena were spoken of as —
"a physiological proof of the existence within the body of some power
superior to the material composition or substance of the body, which
exercises a constant supervision and control whereby individual identity
is maintained. This can be nothing less than the Power which builds,
which creates,—it is God Himself, the divine Presence in the temple
[Italics mine] ."—Id., p. 52.
334 THE ABIDING GIFT OF PROPHECY

In support of this conclusion, the author quotes a scriptural

expression :
"The apostle Paul in his declaration, 'Your body is the temple of the
Holy Ghost,' simply gave expression to a fact which the most profound
scientific researches in the fullest degree corroborate."—Id., Preface.
But it should be noted that Paul was addressing a company
of believers in Christ, whose hearts were opened to the presence
of the Holy Spirit. In the eighth chapter of Romans, the same
writer draws a marked contrast between the natural man who
walks after the flesh and the regenerate Christian who walks
after the Spirit. That there is a distinction- between those whose
bodies are surrendered as temples of the Holy Spirit and those
who are devoid of that Spirit as a controlling power is made
very clear in the following verse.:
"Ye are not in the flesh, but in the Spirit, if so be that the Spirit of
-God dwell in you. Now if any man have not the Spirit of Christ, he is
none of His." Rom. 8: 9.
Confused Nature With God
After speaking of the mysteries connected with the thought
processes of the body, the conclusion is drawn in the book under
discussion :
"The only explanation of the mysteries of the varied intellectual
processes is the operation of a divine, ever-present, all-pervading Intelli-
gence. The one explanation of nature which makes every mystery clear,
is God, who both creates and maintains, who made all things and operates
all things."—"The Living Temple," p. 398.
The logical conclusion of such a premise is that this "all-
pervading Intelligence" is responsible for the operation of our
mind, irrespective of the purity or the impurity of the thoughts
that are generated.
One more brief quotation only will be given here of the pan-
theistic sentiments that were interwoven throughout the book
which was seeking entrance into our denomination to mold its
theology. Its full significance will be apparent :
SAVED FROM PANTHEISTIC TEACHING 335

"Let us not forget that the sunlight is God's smile of benediction;

that the sunshine is Heaven's light and life and glory, the true Shekinah,
the real presence with which the temple needs most to be filled; that the
cooling breeze is the breath of heaven, a veritable messenger of life, car-
rying healing on its wings."—Id., p. 412.

A Divine Interposition
This created a deplorable situation, which could but result in
controversy between leading men. When the author of the book
appeared before the Committee and asked for the promised
co-operation in bringing out and circulating it as a relief agency
for the rebuilding of the sanitarium, we could not give that
co-operation. We could not conscientiously consent to giving our
approval to the circulation of teachings that we believed dan-
gerous and erroneous. On the other hand, the author was just
as firm in his belief that his views were new light, and should
be disseminated everywhere.
At length a committee of five was appointed to bring in a
report on the teaching of the manuscript, and on its suitability
for the purpose for which it had been planned. But the subcom-
mittee was itself divided. Three were in favor of its publication,
and two were opposed. After hearing their report, the General
Conference Committee voted against the majority report, and
accepted that of the minority.
Then a public hearing was demanded by the disappointed
author. This was granted, with the inevitable result that the
issue became more involved, and as the controversy became
more widely known, strong men were taking sides.
Despite the advice of the majority of the General Conference
Committee that the book be dropped, an order was sent to the
Review and Herald Publishing House to print five thousand
copies at once. Then there came, what seemed to some, a divine
interposition to avert the open rupture that must inevitably
follow its publication and its attempted circulation in the church.
Just as the book had received its final corrections and was about
to be run through the press, the factory was destroyed by fire
and the plates were ruined.

22
336 THE ABIDING GIFT OF PROPHECY

The copy, however, was immediately sent out to another

publisher. A few months later a large edition of "The Living
Temple" was printed. It was placed on the market, and energetic
efforts were made to enlist our young people in its circulation.
Up to this time I had made no public statement, either through
the press or on the platform, in opposition to some of my breth-
ren who were working most earnestly to leaven the denomination
with what I believed to be veiled heathenism. But I spent many
sleepless nights, as I reviewed the situation, and sought to be
true to the trust that had been committed to me, while avoiding
a controversy that I feared would bring confusion and pain to
our people. I saw seeds being sown among the hundreds of young
people in our leading institutions that I firmly believed would
produce results heartbreaking to hundreds of our brethren.

Crisis Comes in 1903

Men of prominence in ministerial, medical, and educational
circles openly took their position in favor of the book and of its
teachings. A campaign of correspondence encouraging the young
people to come to Battle Creek to obtain an education that was
made to seem very promising was carried forward by the advo-
cates of the new teaching.
The crisis came in the month of October, 1903. The head-
quarters of our denominational work had been moved from
Battle Creek to Takoma Park. We had appointed a council of
our leading workers, and were hoping to lay broad plans for
advance moves. But our proposed plans were interrupted when
a group of about ten men came to our meeting and introduced
points of controversy, which soon focused in a discussion of the
teachings to be found in the book to which we have referred,
"The Living Temple." It was a painful session to us all.
One evening a prominent worker accompanied me from the
meeting to my home. He believed the new views, and was doing
all in his power to uphold and to circulate the book which was
the cause of our controversy. As we stood under a street lamp
on the corner near my home, he said to me, "You are making the
SAVED FROM PANTHEISTIC TEACHING 337

mistake of your life. After all this turmoil, some of these days
you will wake up to find yourself rolled in the dust, and another
will be leading the forces."
To this I replied : "I do not believe your prophecy. At any
rate, I would rather be rolled in the dust doing what I believe in
my soul to be right than to walk with princes, doing what my
conscience tells me is wrong."

Timely Messages From the Spirit of Prophecy

We parted and, with a heavy heart, I entered the house. There
I found a group of people who were very happy. One of them
said : "Deliverance has come ! Here are two messages from
Mrs. White."
No one can imagine the eagerness with which I read the docu-
ments that had' come in the mail while we were in the midst of
our discussions. There was a most positive testimony regarding
the dangerous errors that were taught in "The Living Temple."
The timeliness of this testimony will be appreciated the more
by quoting from two of the documents received. In one of them,
we read concerning the book in question :
"Be careful how you sustain the sentiments of this book regarding the
personality of God. As the Lord presents matters to me, these senti-
ments do not bear the endorsement of God. They are a snare that the
enemy has prepared for these last days. . . .
"The track of truth lies close beside the track of error, and both tracks
may seem to be one to minds which are not worked by the Holy Spirit,
and which, therefore, are not quick to discern the difference between
truth and error. . . .
"In the visions of the night this matter was clearly presented to me
before a large number. One of authority was speaking. . . . The speaker
held up 'Living Temple,' saying, 'In this book. there are statements that
the writer himself does not comprehend. Many things are stated in a
vague, undefined way. Statements are made in such a way that nothing
is sure. And this is not the only production of the kind that will be urged
upon the people. Fanciful views will be presented by many minds. What
we need to know at this time is, What is the truth that will enable us to
win the salvation of our souls?' "—E. G. White Letter 211-1903.
338 THE ABIDING GIFT OF PROPHECY

In another of the documents received during this conference

session occurred this solemn charge :
"After taking your position firmly, wisely, cautiously, make not one
concession on any point concerning which God has plainly spoken. Be
as calm as a summer evening; but as fixed as the everlasting hills. By
conceding, you would be selling our whole cause into the hands of the
enemy. The cause of God is not to be traded away. We must now take
hold of these matters decidedly. I have many things to say that I have
not wanted to say in the past, but now my mind is clear to speak and act.
"I am sorry to be compelled to take the position that I am forced to
take in behalf of God's people. In taking this position, I am placed under
the necessity of bearing the heavy burden of showing the evil of the plans
that I know are not born of heaven. This is the burden that many times
in the past the Lord has laid upon me, in order that His work might be
advanced along right lines. How much care and anxiety, how much
mental anguish and wearing physical labor might be saved me in my old
age! But still I am under the necessity of going into the battle, and of
discharging in the presence of important assemblies the duty that the
Lord has laid upon me,—the duty of correcting the wrong course of
men who profess to be Christians, but who are doing a work that will
have to be undone at a great loss, both financially and in the shaking of
the confidence of the people."—E. G. White Letter 216-1903.

Light Comes at the Parting of the Ways

The next morning we assembled again for our council. After
prayer, I arose and told the brethren that we had received two
very important messages from Mrs.. White. This aroused the
attention of all, and they sat in thoughtful silence while I read
the documents.
It would be impossible to find language to state as clearly and
as forcefully as I wish I might all the facts relating to the recep-
tion, presentation, and influence of these testimonies, and others
received during that council. Never had I seen such signal evi-
dences of the leadership of an all-wise Being as in connection
with these experiences. Only the divine mind could have fore-
seen our condition and our needs, and have sent us the exact help
we needed at precisely the right moment. We had come to the
parting of the ways. It was evident that we were facing a com-
SAVED FROM PANTHEISTIC TEACHING " 339

plete division of leading men, and soon the people would have
been called upon to choose sides.
As I read to the assembly statement after statement setting
forth the falsity of the teachings in the book "The Living
Temple," many loud "Amens" broke forth, and tears flowed
freely. From that hour light came into the council, and the
presence of God was clearly felt through the day. When I had
finished reading, the brethren immediately began to express their
gratitude to God for this clear voice that had spoken to us. So
precisely did these messages point out the situation that every-
one who spoke at all was obliged to say that it was the voice of
God speaking to us. Before the council closed, the author of the
book stated that he would take it from the market.

These Messages a Great Blessing

I wish that it might be truthfully said that all present ac-
cepted these powerful messages. A number, indeed, of those who
had been in confusion were led back into the light. A few main-
tained their opposing positions, but they soon took their stand
so decidedly against the church that they had no further influ-
ence in spreading their teachings.
These plain, positive messages regarding the specious errors
taught in "The Living Temple"— errors which a number of our
brethren had more or less fully accepted—were a great blessing.
They brought both unity and separation,—unity among those
who accepted the counsel given, and separation on the part of
a few who still maintained their position, even though it meant
a repudiation of the gift so closely related to the church.
This narrative would not be complete without relating briefly
why these messages came just when they did at the peak of the
crisis. The timeliness of their arrival was so impressive that I
wrote a letter to Mrs. White, telling her that they had come just
in time to give us the light we needed. In answer to this letter,
she wrote me under date of November 1, 1903, explaining why
the documents were hastened to me at the particular time they
were sent. Her own words follow:
340 THE ABIDING GIFT OF PROPHECY

"Shortly before I sent the testimonies that you said arrived just in
time, I had read an incident about a ship in a fog meeting an iceberg. For
several nights I slept but little. I seemed to be bowed down as a cart
beneath sheaves. One night a scene was clearly presented before me. A
vessel was upon the waters, in a heavy fog. Suddenly the lookout cried,
`Iceberg just ahead!' There, towering high above the ship, was a gigantic
iceberg. An authoritative voice cried out, 'Meet it!' There was not a
moment's hesitation. It was a time for instant action. The engineer put
on full steam, and the man at the wheel steered the ship straight into the
iceberg. With a crash she struck the ice. There was a fearful shock, and
the iceberg broke into many pieces, falling with a noise like thunder upon
the deck. The passengers were violently shaken by the force of the col-
lision, but no lives were lost. The vessel was injured, but not beyond
repair. She rebounded from the contact, trembling from stem to stern
like a living creature. Then she moved forward on her way.
"Well I knew the meaning of this representation. I had my orders.
I had heard the words, like a living voice from our Captain, 'Meet it!' I
knew what my duty was, and that there was not a moment to lose. The
time for decided action had come. I must without delay obey the com-
mand, 'Meet it!'
"This is why you received the testimonies when you did. That night
I was up at one o'clock, writing as fast as my hand could pass over the
paper.
"We have all stood at our posts like faithful sentinels, working early
and late to send to the council instruction that we thought would help
you."—E. G. White Letter 238-1903.

Effective Work of the Gift

The fact should be repeated that the introduction of the con-
troversy over pantheism in this council came as a complete
surprise to the brethren in Washington, and there was no possible
way in which. Mrs. White could have known of this from any
human source. The angel of the Lord aroused her at exactly the
right time to write and mail these messages so they might be
received at the very moment when they were needed.
Mention should also be made here of the part that the spirit
of prophecy acted in defeating a related movement planned by
the same group of leading workers who had so stoutly defended
SAVED FROM PANTHEISTIC TEACHING 341

the teachings found in "The Living Temple." In order to comply

with the instruction that had been given regarding the advan-
tages of a country location for our educational institutions, the
large college that had been operated in Battle Creek had been
moved to Berrien Springs, Michigan. The buildings in Battle
Creek were later secured by those who controlled the sanitarium.
They were used in connection with the medical school, which
was then conducted in Battle Creek.

Warnings Against a Proposed College

Far-reaching plans were then laid for the establishment of a
great educational center in Battle Creek. Attractive circulars
were printed and widely circulated among the young people of
the denomination, setting before them the great advantages of
training in this re-opened Battle Creek College.
Had this enterprise succeeded as its promoters hoped, the
flower of Seventh-day Adventist youth would have been called
to this great center, contrary to the plain counsels of the spirit
of prophecy calling for decentralization. In this college the
students would certainly have become indoctrinated with the
subtle teachings of the "new philosophy," which was promi-
nently advocated by leading members of the faculty.
But the Lord, through His servant, sent most solemn warn-
ings against this movement. Our youth were emphatiCally
admonished that they should not go for their education to Battle
Creek, where their faith in some of the fundamentals of God's
word would be undermined. These messages published in the
Review were loyally accepted by nearly all our people, and the
proposed college received but little support.
A few months later, "Testimonies for the Church," Volume 8,
appeared, and much of the instruction that had been sent to our
leading brethren was thus made available to the church members
everywhere. Eighty pages of this book (255-335) are devoted
to a refutation of the views that were set forth by the author of
"The Living Temple." By this clear, forceful presentation of
"the essential knowledge" regarding the personality of God, the
342 THE ABIDING GIFT OF PROPHECY

church is now fortified against a recurrence of such pleasing but

subtle teachings.
Blessings of the Gift
In concluding this account of a memorable experience, illus-
trative of the great blessings of the gift of prophecy, I quote from
a letter that I addressed to Mrs. White on October 20, 1903.
"We are in the midst of our council, and I am terribly pressed with
work, but I must take a minute this morning to tell you what a wonderful
blessing your communications have been to our council. Never were mes-
sages from God more needed than at this very time; and never were
messages sent from Him to His people more to the point than those you
have sent to us. They have been exactly what we have needed, and have
come at just the right time from day to day in our council. You can never
know, unless the Lord Himself causes you to know it, what a great blessing
your communication regarding 'The Living Temple' has been to us. It
came at just the right time exactly. The conflict was severe, and we knew
not how things would turn. But your clear, clean-cut, beautiful message
came and settled the controversy. I do not say that all parties came into
perfect harmony, but it gave those who stood on the right side strength
to stand, and hold their ground. . . .
"These messages you are sending are so clear, so pointed, so appli-
cable, that everyone can see that God has revealed the situation clearly
to your mind. Great confidence is being established in the hearts of our
workers in the spirit of prophecy. This is true not only of our ministers,
.but of all our people. From the day we began to move out of Battle
Creek, faith and confidence and assurance in the spirit of prophecy began
to come to this denomination. I believe God is preparing for a great work,
and I believe that in the closing struggle the great masses of this denomi-
nation will stand by your side, and walk in the light God gives them
through you."
The messenger of God to whom these words were addressed
is dead. It seems to be His will that I, too, shall go to rest before
the work is finished. Yet the messages given to guide God's
people still live, and it is still my firm conviction that "in the
closing struggle" God's people need as never before to walk in
the light that has been given to direct them all the way to the
city of God.
 CHAPTER XXXI

The Providential Move to

Washington, D. C.
T HE Seventh-day Adventist movement, which has now grown
to world-wide proportions, had its beginnings in New Eng-
land. There the first believers were gained. In Middletown,
Connecticut, in 1849, there was issued a small journal, the
Present Truth, which marked the beginnings of our publishing
endeavors. From this point, it will be of profit and of interest
to trace the shifting centers of our work.
For three years the pioneers had no printing plant of their
own. Elder James White and his wife were directed in the provi-
dence of God to various places, where favorable conditions
obtained for their work as leaders, especially for the publishing
of their paper. Following the very modest beginning at Middle-
town, Connecticut, they carried forward their work at Oswego,
New York, then at Paris, Maine, and later at Saratoga Springs,
New York. During this period, they prepared the copy, and
hired newspaper offices to publish for them.
In April, 1852, the work was moved to Rochester, New York.
A small press, with type and other equipment for printing, was
purchased, and for two years they conducted their enterprise in
rented houses. During this time there were but few Sabbath-
keeping Adventists in the East. The cause was meeting with
greater success farther west. Several groups of believers were
raised up in Michigan. These new converts were warmhearted,
loyal, and earnest. They heartily invited the leaders to come to
Michigan, and offered liberal inducements to enable them to
establish their printing plant on a larger scale. This led to the
establishment of the headquarters of our work at Battle Creek,
Michigan, in November, 1855. .
This removal to Michigan brought sorrow to the hearts of the
believers in New York and New England. Elder and Mrs. James
White, Joseph Bates, Uriah Smith, Samuel Rhodes, and others,
who had brought the message to them and whom they had
(343)
344. THE ABIDING GIFT OF PROPHECY

learned to love, had now gone to what was then known as "the
West." They felt that they had been deserted. About a year
after the settlement in Battle Creek, Mrs. White had a message
for these disappointed, sorrowing believers, not only assuring
them that God had led in the move, but giving reasons why that
move was for the best interests of His work. A few sentences
from this message will set forth some of these reasons:
"DEAR BRETHREN: The Lord has shown me in vision some things in
regard to the East and the West, which I feel it my duty to set before
you. I saw that God has been opening the way for the spread of present
truth in the West. It requires much more power to move the people in
the East than in the West. . . .
"The people in the East have heard the proclamation of the second
coming of Christ, and have seen much of the display of the power of God,
and have fallen back into a state of indifference and security, where it is
almost impossible to reach them at present. . . .
"I saw that the people in the West could be moved much more easily
than those in the East. They have not had the light of the truth, and have
not rejected it, and their hearts are more tender and susceptible to the
truth and the Spirit of God. . . .
"I saw that tenfold more has been accomplished in the West than in
the East with the same effort, and that the way is opening for still greater
success."—"Testimonies for the Church," Vol. 1, pp. 146, 147.

This definite guidance of the Lord, through the gift of proph-

ecy, in connection with the establishment of the work in Battle
Creek, should be fully appreciated. The location of the central
office is a very important factor in determining the success of a
movement. The Lord did not leave this important question to
the unaided, finite judgment of men, with their limited vision
and possible sectional prejudices. He gave positive, definite
instruction.
"The burden of the work is in the West," they were told, "and it is of
the greatest importance that the servants of God should move in His
opening providence."—Id., p. 149.

In harmony with the outline given in this message, our work

seemed to take wings in speeding forward from the time the
THE MOVE TO WASHINGTON, D. C. 345

headquarters were located in Battle Creek. It went westward,

farther and farther, crossing rivers, plains, and mountains, until
it reached the Pacific Coast. Believers were added in far greater
numbers than had ever been experienced in the East. So great
has been the development of the work in the West that one third
of all our believers in the United States and Canada are west of
the Rocky Mountains. Just as the message predicted, the work
grew rapidly, and developed into strength all through the West-
ern States.
Again Directed to Return East
But there is another remarkable statement in this same mes-
sage that pointed out the reasons for the move westward in 1855.
This statement is predictive, and therefore must take its place
in testing the truthfulness of such predictions. Immediately
following the last-quoted statement are the words
"I saw that when the message shall increase greatly in power, then the
providence of God will open and prepare the way in the East for much
more to be accomplished than can be at the present time [Italics mine]."
—Id., p. 149.

These words greatly comforted the brethren in the East. Dur-

ing the few years prior to the move to Michigan, they had seen
the center of the work moved a number of times; and, in their
limited vision, they thought that it would be only a short time
until the return that was promised.
But nearly half a century passed without any indication of a
return to the East, as indicated in the message given by Mrs.
White in 1856. During this time, not only had there been re-
markable growth of the work, especially in the West, but a great
institutional work had been built up in Battle Creek. Besides
the headquarters of the General Conference, there were a large
printing house, a mammoth sanitarium, and an excellent col-
lege. More than two thousand Sabbathkeepers attended Sabbath
services in the great Tabernacle.
This was the situation in 1903, when, at the time of the Gen-
eral Conference held in Oakland, a number of the brethren were
346 THE ABIDING GIFT OF PROPHECY

so impressed with the counsels that had been coming from Mrs.
White regarding our duty to move out of Battle Creek that a
resolution was drawn up for discussion by the Conference :
"That the General Conference offices or headquarters be moved from
Battle Creek, Michigan, to some place favorable for its work on the
Atlantic Coast."
Af ter some discussion, and before final action was taken, Mrs.
White was asked publicly for her counsel regarding such a seri-
ous move. The following statement was made to her :
Positive Counsel Received
"We have felt from what has occurred during the last two years, and
the counsels you have given, that the time had come to move from that
place. But we do not want to do this unless it is right, and we felt that
we would like to place the matter before you, and receive any counsel and
light you could give us."—General Conference Bulletin, Vol. V, No. 6.
In no uncertain language Mrs. White spoke in response to
this inquiry. She referred to the recent burning of the Review
and Herald publishing house, and said :
"The very worst thing that could now be done would be for the Re-
view and Herald office to be once more built up in Battle Creek."—Idem.

She was no less specific regarding the transfer of the General

Conference headquarters. She said :
"In reply to the question that has been asked in regard to settling
somewhere else, I answer, Yes. Let the General Conference offices and the
publishing work be moved from Battle Creek."—Idem.

The decision to leave Battle Creek came as a great surprise

and as a shock to many residents of the city, especially to some
who owned homes of their own. Some of these rented rooms to
employees in the sanitarium and the publishing house, or to
teachers and students in the college, and were largely dependent
for their support upon the rent they received. The property
owners were especially perturbed at the prospect of the financial
losses that would accrue to them. Some of them entered into a
THE MOVE TO WASHINGTON, D. C. 347

campaign of active opposition. They declared the proposal to

be folly, and openly declared their disbelief that it was the Lord
who was calling for the move.
Other communications were received from Mrs. White after
the Conference, encouraging us to carry forward as quickly as
possible the plans for removal. Those who recognized the divine
source of the messages accepted them despite the adverse out-
look, and did all they could to inspire confidence in others.
Meetings were held in the Tabernacle at Battle Creek, and while
we were unable to secure a unanimous agreement, yet a majority
voted to follow the counsel received through Mrs. White.
A committee was appointed to search for a location in the
East. We wrote to Mrs. White of this action, and asked her if
she could give us specific light as to the exact place we should go.
To this she responded that she had not been shown the locality,
but made special reference to our duty to work the large cities
in the East.
We had all thought of New York City as the most likely place
that would be suitable; for that was the port from which we were
sending practically all our missionaries at that time. So we began
our search, and spent a number of weeks investigating various
properties that were brought to our attention. But we found
nothing that seemed satisfactory.

Attention Focused on Washington, D. C.

One day, a number of us, weary and nearly disheartened, came
to the office of the Pacific Press Branch, in New York City.
There we found a letter from Mrs. White, addressed to the
General Conference Committee, dated May 20, 1903, in which
she said :
"In regard to establishing the institution in New York, I must say,
Be guarded. I am not in favor of it being near New York. I cannot give
all my reasons, but I am sure that any place within thirty miles of that
city would be too near. Study the surroundings of other places. I am
sure that the advantages of Washington, D. C., should be closely in-
vestigated."—E. G. White Letter 106-1903.
348 THE ABIDING GIFT OF PROPHECY

Up to this time, we had not thought of the advantages of

Washington, D. C. Many of our brethren on the committee
thought it would be a great blunder to locate so far from the
port of New York. Elder H. W. Cottrell and I said : "We are
counseled to investigate, and we shall go to Washington, D. C.,
and see what we can find."
Headquarters at National Capital
The next morning we took the train for the national capital.
We searched the district thoroughly, tramping for miles from
one spot to another. Brethren living in the city rendered valu-
able assistance in looking for suitable places. We priced land
in various sections, but without much satisfaction. Finally we
fixed a date for closing our investigations; but, as we reached
that date, we felt strongly impressed that we should continue
our search.
Soon we met with encouragement. We were most favorably
impressed with the suburban town of Takoma Park, seven miles
from the heart of the city of Washington. About a mile from the
village, we found a fifty-acre block of land, which we felt would
meet our requirements, and which could be obtained at a very
low price. We also found about five acres in the village that
could be secured for the General Conference office, Review and
Herald plant, and homes for our people.
While we were still there, we received another message from
Mrs. White, speaking more favorably and definitely of Wash-
ington, and encouraging diligent search. Elder Cottrell and I
had become satisfied that the capital of the nation truly pos-
sessed important advantages for the headquarters of our work.
In reply to this letter, we wrote Mrs. White about our search
and findings, and also of our favorable impressions. Then we
returned to our homes. Soon a positive message came from her,
saying :
"From the light given me, I know that, for the present, the head-
quarters of the Review and Herald should be near Washington."—E. G.
White Letter 120-1903.
THE MOVE TO WASHINGTON, D. C. 349

A few days later another letter was received, saying :

"The Lord has opened this matter to me decidedly. The publishing
work that has been carried on in Battle Creek should for the present be
carried on near Washington. If after a time the Lord says, Move away
from Washington, we are to move. We are pilgrims and strangers in this
earth, seeking a better country, even a heavenly. When the Lord tells
us to move, we are to obey, however inconvenient and inconsistent such
a command may seem to us to be."—E. G. White Letter 140-1903.
No one but those who passed through this very trying expe-
rience can appreciate the relief brought to us by that word of
certainty. A large committee was called to Washington, and the
men examined the location more carefully. Inspection, prayer,
and counsel from the spirit of prophecy led to the conviction
that we had come to the right place. The decision was made to
purchase the fifty-acre block, and the deal was closed.

Memorable Move and Marvelous Results

We soon undertook the difficult task of moving the General
Conference offices to Washington. We decided to take enough
type and equipment from the Review and Herald office to print
the Review and Herald and the Youth's Instructor. At this point
we met with most determined opposition from a few stockholders
in the Review and Herald Association. They forbade the re-
moval of any of the printing material, and threatened court
proceedirigs. They demanded an amount of money, which we
felt was unjust and which would practically strip us of the small
amount of cash we had in our treasury. But they were unyield-
ing, and finally with heavy hearts we paid the price.
This left us so short of funds that I found it necessary to
attend a camp meeting or two on my way to Washington, in
order to solicit and borrow the money we would need to pay the
freight bills and other expenses we should incur in settling in
our new location.
The arrival of our staff in Washington on the tenth day of
August, 1903, is an event never to be forgotten. Here were about
a dozen of us in a strange city, with very little money, and with
350 THE ABIDING GIFT OF PROPHECY

no buildings and no equipment to carry on the world-wide work

which was then in operation, and was to be greatly enlarged. We
rented a large dwelling house, No. 222, North Capitol Street
N. W., in the city of Washington. The printing office was located
in the dining room and kitchen, and other departments were
placed in the different rooms of the building.
Under the editorial management of Prof. W. W. Prescott, the
Review and Herald was issued from our new location without
missing a single number. The last issue came from the press in
Battle Creek on Tuesday, August 11, and the next paper was
printed in Washington on Thursday of the following week. The
same was true of the Youth's Instructor. The first that many of
our people knew about the final action was gathered from these
two issues of the Review, containing the account of our removal.

Continued Evidence of Divine Leading

A remarkable and unlooked-for effect attended this transfer
of our headquarters. For nearly fifty years, Battle Creek had
been the center to which all eyes had turned, to which a great
volume of correspondence had poured in from all parts of the
world, and to which the streams of money for the general work
had flowed from thousands of sources.
It was but natural to anticipate more or less dissatisfaction
throughout the field, and considerable confusion in correspond-
ence and delay in turning the streams of monetary support to
the new location. But none of this followed. Scarcely a com-
plaint came to us. From all parts of the world the change was
hailed with deep satisfaction. It seemed as if a mighty hand
turned the great tide of correspondence and money to Washing-
ton. Very few letters and scarcely any money intended for the
General Conference or the Review and Herald were delayed by
going to Battle Creek. To our surprise and joy, everything soon
moved along as if we had been in Washington all the years of
our history.
Thirty-two years have passed since the headquarters of our
world-wide work were moved back to the East. What has been
THE MOVE TO WASHINGTON, D. C. 351

our experience? We have had constant evidence that it was

assuredly the providence of God that led us to Washington, D. C.
Very soon after we settled in the national capital there appeared
in the Washington Post a report of a Sunday bill that had been
introduced into the House of Representatives the day before.
We got busy immediately, and sent out messages to our people all
over the States. In a short time protests began to pour in from
all parts of the country. The bill was defeated. Nearly every
year since that time some Sunday bill has been introduced, but
so far not one has ever gotten through Congress. We have been
able to get acquainted with many of our Congressmen and
Senators. We have had a number of them at our sanitarium.
They have formed personal acquaintance with us, and have come
to understand our position regarding the relation of church and
state. Therefore, many of them are with us in our opposition
to the Sunday laws.
Advantages of Our Location
When the United States entered the World War, our stand as
noncombatants brought us into conflict with the military author-
ities. We faced great perplexities, and it became necessary to
appeal to the civil arm of the Government. We found that our
presence at the national capital was of inestimable value to our
work. Men in high office gave attention to our position, made
favorable decisions, and did all they could to protect and relieve
us. We cannot imagine what our lot would have been if we had
not had ready access to these men of great authority.
In later years we have been sending missionaries to foreign
lands in- increasing number. Our national capital in the United
States affords us marked advantage in the matter of passports
and of ready access to embassies and consulates representing all
lands, when problems connected with their countries arise. The
National Congress sits in Washington, where our representatives
may appear before committees, and even before the President,
with memorials or appeals on legislative matters that affect our
work. Our correspondence goes out from a national capital well

23
352 THE ABIDING GIFT OF PROPHECY

known in all parts of the world. All such advantages assure us

continually of the wisdom of having our headquarters in Wash-
ington, D. C.
As already stated, we were in such a desperate condition
financially when we moved to Washington that we had to bor-
row money even to pay our moving expenses.
We started our printing work in the dining room and kitchen
of a dwelling house. There we set the type for the Review and
Herald and the Youth's Instructor, made up the forms, and took
them in a hand cart to a printing house for printing and folding.
We had no office building for. the General Conference staff, no
school, and no sanitarium,
What a truly wonderful work has been wrought in this new
location ! For the first time in our history a building was pro-
vided for the offices of the General Conference Committee and
the staff of helpers, located in Takoma Park. Since we came to
Washington, the staff of ten has increased to more than one hun-
dred in these offices alone.
Benefits of Prophetic Guidance
The Review and Herald office, which was at first housed in a
dining room and kitchen, has become a great institution with a
large building of its own, well equipped with machinery, and
doing a far greater volume of denominational work than was ever
done while located in Battle Creek. It has an investment of over
$500,000, and it is entirely free from debt. For years this insti-
tution has donated tens of thousands of dollars to our foreign=
mission enterprises. The General Conference and Review and
Herald buildings are located in the village of Takoma Park. On
the outskirts, on the fifty-acre block purchased in 1903, are
located the Washington Sanitarium and the Washington Mis-
sionary College.
The Lord has surely placed the seal of His approval upon the
removal from Battle Creek to Washington. The limits of this
statement make it impossible to recount, in all their fullness and
meaning, the blessings that have come to us through being lo-
THE MOVE TO WASHINGTON, D. C. 353

cated at the national capital. The Lord foresaw the issues that
would arise; He foresaw that our missionary activities would
extend to, all lands; He foresaw the advantages that would be
ours at the headquarters of the nation; and He led us there. This
we recognize now. Even many of those who at first saw no light
in the proposal now recognize that the hand of the Lord was
truly in it.
But what led us to decide to make this removal, to attempt
this gigantic task ? The answer must be : A message through the
spirit of prophecy. How came we to locate at Washington, D. C. ?
Through conviction that the messages that came to us through
the spirit of prophecy were from God. Has, then, this gift been
of value to this people and this cause? Most assuredly it has;
indeed, of greater value, in many ways, than we can fully realize.
Such providences should lead us to hold this precious gift of the
spirit of prophecy in the high esteem and sincere appreciation
that it deserves.
 CHAPTER XXXII

Our Medical School at Loma Linda

HE increasing prominence given medical missionary work
1 in plans for gospel evangelism, as set forth by the spirit of
prophecy, has been noted in a foregoing chapter. At first, when
we had but few sanitariums, there was little call for physicians
in the organized conference work. But in later years, as sani-
tariums began to multiply, and as broader views of the work
opened before us, an increasing number of young men and young
women wished to qualify as physicians, not only to fill places
in our medical institutions, but to engage in private practice.
Others desired to take a medical course that they might use their
talents in mission work in foreign lands.
About 1890, a group of such young men were encouraged to
attend the medical department of the University of Michigan,
at Ann Arbor. But soon the advantages of training these youth
for medical work in a school taught by Christian teachers became
apparent. For several years Seventh-day Adventist medical stu-
dents were able to complete their course in the American Medical
Missionary College at Battle Creek. But after a time this insti-
tution closed its doors, and we again faced great perplexity in
giving counsel to those desiring to qualify as Christian physi-
cians in our denominational work.
Then later, for a time, favorable arrangements were made
with the medical department of the George Washington Uni-
versity, in Washington,.D. C. The school authorities very kindly
agreed to require no Sabbath work from our students, to grant
them substantial reduction in their tuition rates, together with
other favors. At one time we had as high as fifteen of our youth
attending this university.
But it was not long until new men were placed in charge of
the medical department of the university, and some of these
privileges were withdrawn. Sabbath observance, while taking
the course at the university, became increasingly difficult, and
ultimately impossible.
(354)
OUR MEDICAL SCHOOL AT LOMA LINDA 355

These experiences led us to realize more fully the need of

d medical college of our own. But we did not see how an enter-
prise requiring so much capital could be undertaken. We were
launching out in the greatest foreign missionary program we had
ever attempted. We were pushing into the heart of great con-
tinents, like South America and Africa, and the islands of the
sea. We were pressing our people for every dollar we could get,
and we were using about all the money secured as fast as it came
to us. We had no reserve capital. How, then, could we finance
the establishment and maintenance of a medical college?
Need for Medical College Apparent
Early in June, 1909, Elders E. E. Andross, J. A. Burden, and
R. S. Owen appeared before the General Conference Committee
in Takoma Park, as representatives of the College of Evangelists
in Loma Linda, California, to ask counsel regarding the future
of the school. They pointed out that a number of messages had
come from Mrs. White regarding the education that should be
given at this place, some of which indicated that both nurses and
physicians should be trained there.
As early as December 10, 1905, in a letter of counsel to the
manager of Loma Linda, she said :
"In regard to the school, I would say, Make it all you possibly can in
the education of nurses and physicians."—E. G. White Letter 325-1905.
Then again, under date of August 19, 1906, she wrote of
Loma Linda :
"A special work is to be done there in qualifying young men and young
women to be efficient medical missionary workers. . . .
"Preparations must be made for the school to be opened as soon as
possible. Our young men and young women are to find in Loma Linda a
school where they can receive a medical missionary training, and where
they will not be brought under the influence of some who are seeking to
undermine the truth."—E. G. White Letter 274-1906.
In the Review of June 21, 1906, Mrs. White wrote :
"Loma Linda is to be not only a sanitarium, but an educational center.
With the possession of this place comes the weighty responsibility of
356 THE ABIDING GIFT OF PROPHECY

making the work of the institution educational in character. A school is

to be established here for the training of gospel medical missionary
evangelists."
In ,a talk at Loma Linda, October 30, 1907, she said:
"Physicians are to receive their education here. Here they are to re-
ceive such a mold that when they go out to labor, they will not seek to
grasp the very highest wages, or else do nothing."—E. G. White MS.
151-1907.
A committee of twelve was appointed to give study to the
question, and to report back to the General Conference Com-
mittee. On July 25 this committee rendered its report. They
recommended that we recognize the Loma Linda College of
Evangelists "as a special training school for medical missionary
workers for the world-wide field, and encourage it to maintain
and strengthen its efforts to provide a course of study for the
training of workers combining the qualifications of the highly
trained nurse with those of the practical evangelist."
Discouraged by American Medical Association
As preliminary to consideration of "the suggested plan of
adding to their faculty and equipment so as to give one or two
years' medical study that would be accepted by a recognized
medical college as part of a regular medical course," definite
information was sought regarding three points : (1) the changes
involved in making the necessary adaptation of their course;
(2) the requirements of such colleges as would affiliate on this
basis; and (3) what such a plan would involve financially.
In a meeting at College View, in October, 1909, the future of
the school was again considered, and it was -
"RESOLVED, That we recommend the Board of Management of the
Loma Linda College of Evangelists to secure a renewal of the charter for
the school, that it may develop as the opening providence and the instruc-
tion of the Spirit of God may indicate."—General Conference Committee
Minutes, Oct. 13, 1909.
Owing to the importance of the enterprise at Loma Linda, it
was voted by the General Conference Committee that Prof.
OUR MEDICAL SCHOOL AT LOMA LINDA 357

Homer Salisbury, then Educational Secretary of the General

Conference, should go with me to join with the brethren in Loma
Linda in drafting the Articles of Incorporation. As we were
passing through Chicago, we stopped to interview Dr. Colwell,
the secretary of the American Medical Association. It would
be necessary to be approved by this organization, if we were to
conduct a medical school.
When we laid before Dr. Colwell our plans, he told us most
frankly, yet kindly, that we could never succeed. He reminded
us that it would require a very large sum of money to provide
buildings and equipment for such an institution. Further, he
questioned our ability to assemble a faculty such as would be
required. He explained that at that very time the American
Medical Association was engaged in eliminating all the "C"
grade schools throughout the country, and that they were put-
ting pressure on the "B" grade schools. "Our aim," he told us,
"is to retain only the class 'A' medical colleges." He felt sure
that we could not possibly hope to establish anything higher
than a "C" grade school, and advised us not to proceed with
the undertaking.
Notwithstanding this discouraging outlook, we proceeded to
California, and joined our brethren in preparing Articles of
Incorporation, which opened the way for the school to develop,
so as to grant the degree of M. D. to its graduates.
There still remained some difference of opinion as to the real
meaning of certain communications that had come from Mrs.
White. In order that they might have a specific, unequivocal
statement from her, the delegates, at a meeting of the Pacific
Union Conference, held at Mountain View, California, January
24-30, 1910, sought her counsel in the matter. A letter was
drafted, which contained the following question:
"Are we to understand from what you have written concerning the
establishment of a medical school at Loma Linda that, according to the
light you have received from the Lord, we are to establish a thoroughly
equipped medical school, the graduates from which will be able to take
State Board examinations and become registered, qualified physicians?"
—Quoted in Pacific Union Recorder, Feb. 3, 1910.
358 THE ABIDING GIFT OF PROPHECY

A prompt answer was received, as specific as the question :

"The light given me is: We must provide that which is essential to
qualify our youth who desire to be physicians, so that they may intelli-
gently fit themselves to be able to stand the examinations required to
prove their efficiency as physicians. They should be taught to treat under-
standingly the cases of those who are diseased, so that the door will be
closed for any sensible physician to imagine that we are not giving in our
school the instruction necessary for properly qualifying young men and
young women to do the work of a physician. . . . For the special
preparation of those of our youth who have clear convictions of their
duty to obtain a medical education that will enable them to pass the
examinations required by law of all who practice as regularly qualified
physicians, we are to supply whatever may be required."—Idem.
A few weeks later, at a meeting of the General Conference
Committee, representatives from the Pacific Coast were present,
and read to us this clear, plain testimony calling for the operation
of a medical school that would meet the requirements of the
authorities for the qualification of physicians.
Follow Counsels of the Spirit
•
They also brought to us recommendations of the Pacific Union
Conference, outlining a plan for the establishment of a medical
school on a broad, firm basis. This included a request that the
General Conference unite with six union conferences and one
local conference in raising the means for its establishment.
As an illustration of the definite guiding influence of the coun-
sel from Mrs. White upon this official conference action, I quote
verbatim the first part of the Pacific Union Conference action
as reported in the Recorder:
"WE RECOMMEND, (1 ) That, in harmony with the above instruction,
we favor the establishment and maintenance of a medical school at Loma
Linda, California.
"(2) In order that this medical school may meet the mind of the Lord
in doing the work appointed for it by the spirit of prophecy," etc.

Here was a staggering prospect for us to face. Fortunately

for our peace of mind, we could at that time anticipate only a
OUR MEDICAL SCHOOL AT LOMA LINDA 359

very small part of the financial demands that would come

through the years before the enterprise should near its maturity.
We believed, however, that the Lord had spoken to us. The
experiences of the past, some of which have been related here,
had served to teach us the lesson that there can be no failure in
following the counsel of the Lord. Realizing fully that we were
entering upon an undertaking far beyond our apparent ability,
we voted on April 13, 1910:
"1. That the General Conference unite with the Pacific Union Con-
ference in establishing a medical school at Loma Linda, California.
"2. That we authorize the officers of the General Conference to ap-
propriate $1,000, or any fraction thereof, for the above purpose during
the year 1910."
Present Achievements Vindicate Counsels
This first appropriation of funds by the General Conference
did not go far. Frequent calls for means, and in increasing
amounts, .came to us during the ensuing months and years. At
times it seemed that we should have to abandon the enterprise.
But always in our great need, the Lord provided for us, some-
times in unexpected ways. After meeting the call for dormitories
and buildings for classrooms, a laboratory was demanded, if we
were to meet the demands of the required syllabus•for the final
years of the initial class that had enrolled in the medical course.
Many other facilities were required, and in view of the discour-
aging advice given us by the secretary of the American Medical
Association, it was but natural, when the time came for him to
investigate the work done by the school, together with the com-
petence of its faculty and the adequacy of its equipment, that he
should have no prepossessions in its favor. He expressed great
surprise and satisfaction with the work we were doing, however,
and encouraged us to go on. This man became a true friend to
our work, and later aided in lifting the school to the "A" grade.
This medical school, with its division at Loma Linda, where
the first two years of medicine are taught, and its division in Los
Angeles, with its large hospital, is today the largest medical
college west of the Rocky Mountains. There are only about
360 THE ABIDING GIFT OF PROPHECY

twenty-five medical colleges in the United States that have a

larger attendance.
In the lobby of the White Memorial Hospital, in the city of
Los Angeles, is a bronze plate with the inscription :
THIS HOSPITAL
Is Dedicated to the Memory of
ELLEN GOULD WHITE
Whose long life was unselfishly dedicated to the
Alleviation of the woes and sorrows of the sick,
The suffering and the needy; and to inspiring the
Young men and women to consecrate their lives
To the work of Him who said, "Heal the sick."

This tribute to Mrs. White is a fitting reminder of the fact •

that had it not been for the urgent messages of the spirit of
prophecy which came through her, this medical school would
not be in existence today. True, there have been liberal gifts
and large donations and appropriations. But these have come
largely because of the confidence of the donors in the messages
that she bore. The loyal and unstinted service of talented
physicians and surgeons on its teaching faculty has been indis-
pensable. But in most cases this service has been given as an
expression of faith in the program called for by the prophetic
gift in the remnant church. Inspired by the same faith, hundreds
of young men and young women have passed through its doors,
and have gone forth to take their places in the world field. A
goodly number are to be found in the Master's service, not only
in the United States but also in foreign lands.
At the beginning of the school year, 1934-1935, 115 freshmen
were enrolled in our medical school. In the second-year class
there were 113; in the third, 80; in the fourth, 96; and in the fifth,
or interne year, 84. These make the total enrollment of medical
students 488. Including the 84 who will be graduated this year,
a total of 906 physicians have been graduated to date.
In addition to students taking the medical course, there are
117 taking the nurses' course, and engaged in nursing work in
connection with our sanitarium and hospital.
OUR MEDICAL SCHOOL AT LOMA LINDA 361

Each year about 100,000 patients pass through the White

Memorial Hospital. Thousands of these are able to pay a small
amount for medical attention; but those who are unable to pay
anything are given treatments and medicines free.
British Schools Open to Alumni
Students who have completed the course in our medical
college have passed national and state boards, many with high
distinction. Early in the history of the school, a graduate who
had come from South Africa went to a British university, and
so ably represented the quality and character of the instruction
given at Loma Linda that the doors of this and other British
universities were opened to our alumni for graduate study. With
degrees from these medical schools, they may enter and secure
recognition throughout the vast British Empire.
Early in 1932, the dean of the Edinburgh University visited
and inspected our medical college. After he had looked over our
college equipment and the work done in the school, he bore a
good testimony for the institution at a banquet given him in
Los Angeles. He told the physicians and surgeons present that,
although our buildings and equipment were unpretentious, he
had formed a high opinion of our school, for he found in it a
spiritual element of great value to the medical profession.
In olden times there were schools of the prophets among God's
people. The worth and blessing of these schools revealed in
some measure the value of the prophets who established and
carried on the schools. Measured by such practical and bene-
ficial results, who can fail to recognize the value of the prophetic
gift in the remnant church?
The value of this institution to the denominational work and
of the hundreds of Christian physicians and nurses that have
been and are being trained for service, constitutes, therefore,
another witness to the value of the spirit of prophecy as relates
to the manifold world-wide work that is being carried forward
in proclamation of the soon-coming kingdom.
Not only did Mrs. White appeal for the establishment of our
medical college, but she maintained a deepening interest in its
362 THE ABIDING GIFT OF PROPHECY

development during the last years of her life. She loved to visit
the institution, and to address students and faculty, setting
before them the principles that should govern in its work. One
brief statement only will be quoted from her, expressing her
views regarding the purpose for which the school was developed.
August 29, 1911, she wrote :
"The students at Loma Linda are seeking for an education that is after
the Lord's order,—an education that will help them to develop into suc-
cessful teachers and laborers for others. When their education at Loma
Linda is completed, they should be able to go forth and join the intelligent
workers in the world's great harvest fields who are carrying forward the
work of reform that is to prepare a people to stand in the day of Christ's
coming. . . .
"Many should seek to obtain the education that will enable them to
combat disease in its various forms by the most simple methods. Thou-
sands have gone down to the grave because of the use of poisonous drugs,
who might have been restored to health by simple methods of treatment.
Water treatments, wisely and skillfully given, may be the means of saving
many lives. Let diligent study be united with careful treatments. Let
prayers of faith be offered by the bedside of the sick. Let the sick be
encouraged to claim the promises of God for themselves."—E. G. White
MS. 15-1911.
Medical College a Strategic Point
In every great warfare there have been strategic points that
constitute keys to the situation, and around which the battle
rages with strength and fury. One such key point is our College
of Medical Evangelists. In the early struggle for the possession
of Loma Linda, and later in raising more than a million dollars
for buildings and equipment for the medical school, the enemy
has thus far been defeated, so far as the material aspect is con-
cerned. But the battle is still on, and triumph is assured only to
the degree with which faculty, students, and helpers are loyal
to the basic spiritual principles and ideals that have been set
forth in the Testimonies of God's Spirit" as the basic truths that
lie at the heart of the founding concept of our medical school.
1 In this connection, attention should be directed to a manuscript prepared and
read by Mrs. White, at the General Conference in 1909, regarding the "Loma Linda
College of Evangelists." See "Testimonies for the Church," Vol. IX, pp. 173-176.
 CHAPTER XXXIII

Confidence Confirmed by Personal

Experiences
W E HAVE now tested the writings and teachings of Mrs.
E. G. White by comparing them with the great funda-
mental truths of revelation as set forth by the Scriptures, and
have found them to be in perfect harmony therewith. We have
noted her recognition of the church as Christ's organized body
on earth. We have observed how her messages have urged the
church on to its present degree of success. We are confident that
the thoughtful, reverent reader will recognize in these features
that have been presented a masterful dignity and a wise general-
ship that are consonant with the claim that she was guided by
a higher Intelligence in thus directing the church.
There remains in the field of evidence that should be presented
in weighing the claims of Mrs. White to the prophetic gift, the
narration of certain incidents illustrative of the practical work-
ing of the gift in guiding the church in her divine mission.
In other books or in periodical articles may be found many
early incidents of Mrs. White's work,—incidents largely per-
sonal, and pertaining chiefly to the early days of her work when
the cause was comparatively small. In relating a few of the many
striking illustrations of the operation of the gift as manifested
through Mrs. White, I shall confine myself to certain larger
issues that have come within the range of my own experience,
and which exerted a profound influence upon the major plans
and policies of the administration and the welfare of the church.
Personal Acquaintance Began in 1878
As I approach this great and sacred endeavor, I feel con-
strained to make a statement regarding my personal acquaint-
ance with Mrs. Ellen G. White during a period of twenty-three
years of close association in the work in which we had mutual
relationships.
(363)
364 THE ABIDING GIFT OF PROPHECY

This personal acquaintance and association began in the year

1878, when I was just beginning my work in the gospel ministry
in the State of Texas. In the autumn of that year, Mrs. White,
with her husband, came to our field to attend a general meeting
of the new believers who had recently joined our ranks.
At the close of the meeting, they decided to remain for the
winter. As they were alone and in rather poor health, it was
arranged that my wife and I should join them in their rented
home, to give them such service as we could. In this way we
became members of their family, for the time. My wife super-
intended the household affairs, and I assisted Elder White in his
writing and other activities. This was a valuable experience for
us, and one never to be forgotten. We remained with them until
they left Texas in the following summer.
In. 1886, I was called to ministerial work in Australasia. In
the autumn of 1891,— thirteen years after my first association
with Mrs. White,—it was my privilege to meet her and her at-
tendants at the port of Sydney, and to extend to them a truly
heartfelt welcome to that mission field.
Accepted Presidency, Assured of Counsel
A few weeks later, I was elected to the presidency of the newly
organized Australian Conference, and continued in that office
during the nine years of Mrs. White's residence in that field.
This official responsibility kept me in unbroken association with
her. Our mission field was vast. Our problems were heavy, and
some of them very perplexing. It fell to my lot to promote evan-
gelistic activities, to give counsel in the organization of churches
and conferences, to superintend the erection of church buildings,
and to foster many other phases of the gospel work.
Our membership increased encouragingly, and it became nec-
essary to establish a training school for Christian workers, also
church schools for the children of our believers. Then followed
the erection of a sanitarium for the treatment of the sick, and the
establishment of a factory for the manufacture of health foods.
I was young, and utterly inexperienced in most of these un-
dertakings. As president, I was held more or less responsible for
CONFIDENCE CONFIRMED 365

progress in all these endeavors. I needed counsel. This I sought

at every important step from Mrs. White, and I was not disap-
pointed. I was also closely associated in committee and admin-.
istrative work with her son, W. C. White. His counsel was very
helpful to me; it was based on a longer experience than my own,
and also upon his intimate knowledge of the many messages of
counsel that had been given through his mother during past
years, in meeting conditions similar to those we were facing.
It is hardly necessary to state that nearly nine years of such
intimate association enabled me to gain a clear insight into the
life of Mrs. White, and to reach a well-considered conclusion
regarding her high claims to inspiration.

A Sacred Experience
In 1900 we all returned to the United States, and in the spring
attended the session of the General Conference held in Battle
Creek, Michigan. At this Conference Mrs. White delivered
many solemn messages regarding our work. Some were warnings
of dangers we were facing. Others urged a great advance into
the unentered parts of our world field. Important changes and
improvements in administrative methods were called for. In
fact, nothing less than a complete reorganization was demanded.
With those revolutionary changes outlined, I was over-
whelmed with a sense of responsibility when I was unexpectedly
called to the presidency of the General Conference. I could not
have given the consent of my mind to accept the office, were it
not for the invaluable experience I had gained under the counsels
of Mrs. White during the years in Australia. I was also encour-
aged by the expectation that she would remain in this country,
and that I might still have her counsel as it had been so freely
given in the mission field.
In attempting to effect the sweeping changes, especially in
organization, called for by the messages given at the General
Conference, it was inevitable that conservative elements should
be alarmed and disconcerted. It was only to be expected that in
the distribution of responsibilities, some who had for years
366 THE ABIDING GIFT OF PROPHECY

occupied positions of great prominence should find it difficult

to relinquish a portion of the administrative power that had long
been held by them. Added to these divisive factors, there was a
still more serious cause for anxiety in certain new and subversive
teachings that were being advocated by some men prominent
in the ministry and in some official positions.
After two years of great perplexity and of increasing contro-
versy with some of my brethren whose judgment differed from
mine, we came to the time of the General Conference of 1903,
with every prospect of facing debate and opposition over features
both of organization and of doctrine. I had sought earnestly, as
far as I knew, to act in harmony with the counsel of the Lord's
messenger. But we were separated by two thousand miles, or
more, and there had been so many weighty problems that called
for immediate action that there had frequently been neither time
nor opportunity to seek guidance through her counsel as often
as I desired.
A Solemn Compact With God
At this time I was weary and heartsick at the prospect. I was
sorely tempted to lay down the responsibilities of leadership, and
go to a country across the broad Atlantic where I might give the
rest of my life to simple gospel ministry. But I did not want to
run away from duty or to act rashly. I set aside the Sabbath day
before the Conference in Oakland, California, for fasting and
prayer, that I might know my duty. I trusted that thus I might
receive light from the Lord.
This experience of prayer, and its sequel, is so personal and
sacred to me that it is with great reluctance that I make it public.
It seems fitting, however, to relate it here because of its profound
influence upon my later relations to the controversial and ad-
ministrative problems with which I had to deal. It also marked
the beginning of an important era of wholehearted acceptance
of the spirit of prophecy and of my deep interest in the subject.
After hours of agonizing prayer for some sign or evidence of
my own personal acceptance with the Lord and of His support
in the great conflict before me, the answer was given. The Lord
CONFIDENCE CONFIRMED 367

came graciously near me, and gave me a most profound impres-

sion. Every doubt was removed from my mind. I knew that I
must not run away from the work to which I had been called by
my brethren, and that I must stand with them at my post of duty.
I was deeply impressed that I must be as true as the needle to
the pole to the counsels of the spirit of prophecy, that I must
stand loyally by the Lord's servant, upholding her hands, and
leading this denomination to recognize and appreciate her
heaven-sent gift.
As distinctly as if audibly spoken, the words burned into my
mind as a message from heaven, "If you will stand by My servant
until her sun sets in a bright sky, I will stand by you to the last
hour of the conflict."
I then made my solemn promise to the Lord that I would be
true to His cause, that I would do all in my power to prevent
anything from arising in this denomination to dim the glory of
the priceless gift and of the Lord's servant who had exercised
this gift for so many years.

My Chief Earthly Counselor

In reviewing the experiences of the years that followed, I am
not unmindful of the help that came from the Lord in this direct
answer to personal prayer for wisdom, courage, and victory. Nor
am I forgetful of the great service rendered by the members of
the various committees and boards with which I was associated.
But beyond this we were often in sore need of the help God
foreordained to give His church through His messenger to whom
He imparted the prophetic gift. During fifteen out of the twenty-
one years of my presidency of the General Conference, Mrs.
White was my chief earthly counselor. My responsibilities were
heavy all of the time. My dangers were great. Often my per-
plexities were bewildering and almost crushing.
Until nearly the close of her life, in 1915, Mrs. White con-
tinued to take an active part in all the major interests of the
cause to which she had given unreserved devotion for seventy-
one years. The great problems in both home and foreign lands

24
368 THE ABIDING GIFT OF PROPHECY

which her messages urged upon me led to scores of personal

interviews, and brought many messages of instruction and
warning, and sometimes of needed reproof.
In this present year of our Lord 1935, Mrs. White has been at
rest twenty years, while I have been toiling on. I had had twenty-
three years of direct observation of her lifework. Since her death
I have now had twenty additional years for thoughtful reflection
and study of that life and its fruits. Now, at an advanced age,
with the constraint of expressing only sober, honest truth, I can
say that it is my deep conviction that Mrs. White's life far tran-
scends the life of anyone I have ever known or with whom I have
been associated. She was uniformly pleasant, cheerful, and
courageous. She was never careless, flippant, or in any way cheap
in conversation or manner of life. She was the personification
of serious earnestness regarding the things of the kingdom. I
never once heard her boast of the gracious gift God had bestowed
upon her, or of the marvelous results of her endeavors. She
did rejoice in the fruitage, but gave all the glory to Him who
wrought through her.
I realize that these are grave statements, but they come from
the deepest conviction and soundest judgment that I am capable
of rendering. They are uttered in the sobering atmosphere of
my last illness, as I face the Judge of all the earth, before whose
presence I realize that I soon shall stand.

Another Major Episode

Previous chapters have recorded some of the marvelous—
yes, miraculous— providences that attended certain of the divine
messages that came from her pen. But the experiences related
in those chapters in nowise exhaust the issues of first magnitude
wherein the prophetic voice has guided the denomination and
its leaders, or saved them from losing their bearings. But other
major episodes, not recorded here, have been largely outside the
range of my own personal contact and observation.
I will allude, by way of illustration, to but one such. This
will not be developed in these pages, for it occurred while I was
CONFIDENCE CONFIRMED 369

serving in Australia, and I was not, therefore, a personal observer

or a participant. In a great crisis that came over the principle
of righteousness by faith in the latter part of the 80's and in the
early 90's, the Lord's messenger took her stand almost alone by
the side of those who brought this basic principle of Christian
life and service to the forefront, amid either hesitancy or active
opposition on the part of many. On the platform before large
gatherings and in article after article in the Review and Herald,
Mrs. White set forth clearly the issues involved. No other group
of her written messages has so profoundly moved me, or so influ-
enced my life in later years, as have those inspired messages
from God. They tally fully with the teaching of the word, and
they support the witness of evangelical truth through the ages.
This experience is but one example out of a constant series of
vital issues met during the full span of her witnessing.
 CHAPTER XXXIV

Believe in the Prophetic Gift

T HE welfare of the church as a whole, and of its individual

members, is inseparably bound up with believing and heed-
ing God's prophets. These, as we have seen, are His chosen
messengers, His appointed spokesmen, to His church on earth.
As we have also clearly shown, this plan of communication has
been God's chosen, uniform, and beneficent provision for reveal-
ing His will to man, ever since the separation caused by. sin.
Through this means, God counsels and instructs, He cautions,
entreats, and warns, as need may occasion and as divine love
indicates. The presence of the prophet among men is not, there-
fore, something new or unusual, something strange or fantastic.
God is the author of this provision, and wayfaring man is its
beneficiary. It is as old as the human need, and as constant as
the divine love that prompted and instituted it.
The vicissitudes of the church in all ages have been gauged
by its allegiance or its disloyalty to the gift of prophecy, and its
safety measured by its response to these heavenly leadings.
Through the centuries spanning the patriarchal, Mosaic, and
apostolic eras, we have seen this inviolable rule in operation, as
revealed in the pages of Holy Writ.
Then after the death of the apostles, the tragic march of
events in the Christian era begins, is told in blood and tears, and
is blotched with drift and apostasy. Steadily the nominal Chris-
tian church veers from those foundation principles—the pre-
cepts and practices, the letter and the spirit—that characterized
the apostolic church. The departure centered in perversion of
the law and the gospel, though it permeated every truth of
Christianity.
Tragic has been the lot of those who stood for the primitive
faith. Hated and maligned, persecuted and isolated, they wit-
nessed to the truth. But from time to time prophets—men and
women—arose at the call of God, and denounced the iniquity
(370)
BELIEVE IN THE PROPHETIC GIFT 371

of the disloyal. They encouraged the fidelity of the faithful, and

guided and guarded the adherents of truth through the weary
centuries.
Now in these divinely denominated "last days," God's great
plan of redemption and the mad course of the human race ap-
proach their climax together. Iniquity so abounds among men,
human philosophy is so defiant, man's independence of God and
of the provisions of redemption are so affronting in this supreme
conflict between good and evil, that it was imperative for the
gift of prophecy to be conspicuously manifest in the ranks of
the remnant church.

Paramount Need in the Last Days

If ever in the course of the race man needed divine guidance,
it is surely in these last days, when all the forces of iniquity have
broken loose to confuse and to ruin, when the secular world has
gone materialist, and the religious world has turned to modern-
istic teachings. If ever in history the church needed to have
divine guidance, that time was reached at the crisis hour of the
advent movement, just following the disappointment of 1844,
and throughout the decades following. Far-reaching were the
issues; but adequate was God's guidance.
The last conflict comes over allegiance to God, and reaches
its consummation in our day. The perfect law of God, with its
Sabbath seal, is the object of Satan's hatred, and he would swing
the world to his side in the conflict. The full salvation provided
through faith in Christ is equally the object of his relentless
attempts to deny His incarnation, His atoning death, His priestly
ministry, and His imminent return in power and glory.
Satan's wrath is focused on God's remnant church, the su-
preme object of divine love and guidance. This church will
finally stand as the sole defender of God's trampled law, to
which are joined the full provisions of redemption. Not only
is the church as a whole the object of the evil one's attack, but
the individual member as well is harassed, because of maintain-
ing the integrity of the law and the gospel. Through injecting
372 THE ABIDING GIFT OF PROPHECY

doubt, carelessness, defiance, or repudiation, Satan likewise

seeks to turn allegiance from the counsels of the gift of prophecy.
Hence the three great issues at stake in this last hour are as
clearly and sharply defined as inspiration can disclose them.
But these have all become confused in the beliefs and practices
among the masses of Christendom.
But now, in bringing this volume to a close, the question of
individual and church relationship to God's gift stands forth as
of supreme importance. My closing words are therefore a plea
for the recognition and heeding of this divine provision for the
counsel of the church. They are an appeal to the church to keep
these matters ever in mind, and to follow them faithfully in
practice.
Give Heed to the Heavenly Counsels

Mark well, in retrospect, what this gift has meant to this

people through the decades of the past. Mark well, how crisis
after crisis has been met, and how issue after issue has been
successfully faced. Time has vindicated the heavenly counsels
in every instance. Consider, by way of impressive comparison
and admonition, the days of Israel in the time of Moses, and
then ponder our own times as a parallel. Here are the words 4:5f
Israel's great leader of old :
"I have set before thee this day life and good, and death and evil." "I
call heaven and earth to record this day against you, that I have set before
you life and death, blessing and cursing: therefore choose life, that both
thou and thy seed may live: that thou mayest love the Lord thy God, and
that thou mayest obey His voice, and that thou mayest cleave unto Him :
for He is thy life, and the length of thy days." Deut. 30:15, 19, 20.

Realizing that he was soon to lay down his responsibilities,

the aged patriarch, Moses, was giving his final charge to the
people whom he had led for forty years, from Egypt to the bor-
ders of the Promised Land.
He had great hopes for the future of his beloved people. But
knowing, by long experience, their frailties and their weakness
BELIEVE IN THE PROPHETIC GIFT 373

at times under temptations and hardships, he also cherished

grave fears that they might meet national disaster and defeat.
Recognizing that their destiny for weal or woe was condi-
tioned upon their relation to the instruction sent from God, he
graphically, and at considerable length, set before them the
blessings, temporal and spiritual, that would be theirs if they
were obedient, and the curses that would be consequent upon
their disobedience. (See Deuteronomy 27, 28.)

Israel's Failure to Remember

When he counseled them to love the Lord God, and to obey
His voice, he was thereby exhorting them to heed the messages
of counsel and instruction that he, as God's messenger had deliv-
ered to them. Save for the Ten Commandments, all the laws and
testimonies and statutes enjoined upon them had been spoken
through Moses. That they should see or hear only the human
instrument in nowise lessened the guilt of their rejection of these
divine requirements. That is true also, not only of the generation
that he personally addressed, but of the men and women of
all time.
Moses made provision for these solemn adjurations ever to
be kept in remembrance. Parents were to teach them to their
children, speaking of them when they were sitting in the house
or walking by the way, as well as in the evening and in the morn-
ing hours of worship. (Deut. 11 : 19, 20.) They were to be
written for a memorial in a book, and placed in the side of the
ark. Every seventh year they were to be taken out and publicly
read before the concourse of pilgrims assembled at the Feast of
Tabernacles. For this solemn rehearsal of the prophetic writings,
they were to gather the men and the women, not forgetting the
stranger who was within their gates. The children who were
coming to years of understanding were especially mentioned.
They were also to hear, and learn to fear the Lord. (See Deut.
31 :9-13.)
In view of the failure of Israel of old thus to keep in remem-
brance the solemn messages that had come through God's chosen
374 THE ABIDING GIFT OF PROPHECY

messenger, should not we "upon whom the ends of the world are
come" see to it that the instruction that has been given to the
remnant church shall be kept vividly in mind ?
Prophetic Gift Inseparable Front the Movement
Drawing a present-day lesson from the directions of Moses
(in Deut. 6:20-25) to rehearse to the children, as they came to
the age of inquiry, the signs and wonders wrought in their deliv-
erance from Egypt, Mrs. White wrote in 1882 :
"Here are principles that we are not to regard with indifference. Those
who have seen the truth and felt its importance, and have had an experi-
ence in the things of God, are to teach sound doctrine to their children.
They should make them acquainted with the great pillars of our faith, the
reasons why we are Seventh-day Adventists,—why we are called, as were
the children of Israel, to be a peculiar people, a holy nation, separate and
distinct from all other people on the face of the earth. These things should
be explained to the children in simple language, easy to be understood;
and as they grow in years, the lessons imparted should be suited to their
increasing capacity, until the foundations of truth have been laid broad
and deep."—"Testimonies for the Church," Vol. V, p. 330.

The story of the birth of the nation of Israel, of their deliv-

erance from cruel bondage and their final entrance into Canaan,
could not be told without relating the work of Moses as a
prophet. Interwoven with every phase of the history were the
messages that came from heaven through the great prophet of
that period. He was the mouthpiece for Jehovah, making known
His will, guiding them in their organization and in their move-
ments; reproving their sins, rebuking their rebellion, and en-
treating them as a father.
It is likewise impossible today to tell our children "the rea-
sons why we are Seventh-day Adventists" without familiarizing •
them with the prominent part played by the renewed gift of
prophecy in the laying of a scriptural foundation, and building
thereon, in guiding in the principles of organization, in fostering
every cardinal feature of the advent movement, and in bearing
messages of counsel and reproof, or of hope and courage.
 BELIEVE IN THE PROPHETIC GIFT 375

It is possible to believe nominally in the gift of prophecy, to

accept the messages of former prophets, and yet reject and
oppose a contemporary messenger chosen of God to give instruc-
tion to His people. In Christ's day the words of the ancient
prophets were read every Sabbath in their synagogues, yet the
religious leaders rejected John the Baptist, and crucified the
Prophet who came direct from heaven,— the greatest who ever
appeared on earth. The reason why they closed their ears against
Heaven's messengers, together with the existence of modern
Pharisaism, is well set forth in these words :
"The reproofs, the cautions, the corrections of, the Lord, have been
given to His church in all ages of the world. These warnings were de-
spised and rejected in Christ's day by the self-righteous Pharisees, who
claimed that they needed no such reproof, and were unjustly dealt with.
They would not receive the word of the Lord through His servants, be-
cause it did not please their inclinations. Should the Lord give a vision
right before this class of people in our day, pointing out their mistakes,
rebuking their self-righteousness and condemning their sins, they would
rise up in rebellion, like the inhabitants of Nazareth when Christ showed
them their true condition."—"Testimonies for the Church," Vol. V, p. 689.

Why Testimonies Are Rejected

It was Christ's rebuke of specific sins in their life that caused
the Pharisees to reject His claim of being the Son of God. There
is today, as there has always been in the past, a direct relation
between the cherishing of some sin and a doubting of the mes-
sages of the Lord's chosen servant.
"Many who have backslidden from the truth assign as a reason for
their course, that they do not have faith in the testimonies. Investigation
reveals the fact that they had some sinful habit that God has condemned
. through the testimonies. The question now is, Will they yield their idol
which God condemns, or will they continue in their wrong course of in-
dulgence, and reject the light God has given them, reproving the very
things in which they delight? The question to be settled with them is,
Shall I deny myself, and receive as of God the testimonies which reprove
my sins, or shall I reject the testimonies because they reprove my sins?"
—"Testimonies for the Church," Vol. IV, p. 32.
376 THE ABIDING GIFT OF PROPHECY

In the early part of this volume it is asserted, with corrobo-

rative evidence, that next to the gift of Christ to our world, the
gift of prophecy is God's most precious bestowal upon the church.
It is therefore certain that Satan, the great adversary of God and
man, will have an intense hatred for every manifestation of the
gift. Its possession by the remnant church is given in the Scrip-
tures as the explanation of the dragon's wrath against her. Rev.
12 :17. Knowing this, we shall not be surprised that the testi-
monies of God's Spirit are the object of bitter and ceaseless
attack. The most subtle arguments that can be devised by a
master mind trained in guile and sophistry will be presented as
reasons why we should disbelieve them.
Counsel to Our Remnant People

I counsel you who may meet with objections to the claims of

the testimonies given for the remnant, to regard a proper balance
between the trivial and the great, between that which is difficult
of understanding and that which is plain. Here are clear, guid-
ing principles :
"You need not go in uncertainty and doubt. Satan is at hand to sug-
gest a variety of doubts; but if you will open your eyes in faith, you will
find sufficient evidence for belief. But God will never remove from any
man all causes for doubts. Those who love to dwell in the atmosphere of
doubt and questioning unbelief, can have the unenviable privilege. God
gives sufficient evidence for the candid mind to believe; but he who turns
from the weight of evidence because there are a few things which he can-
not make plain to his finite understanding, will be left in the cold, chilling
atmosphere of unbelief and questioning doubts, and will make shipwreck
of faith."—Id., pp. 232, 233.
"Those who train the mind to seize upon everything which they can
use as a peg to hang a doubt upon, and suggest these thoughts to other
minds, will always find occasion to doubt. They will question and criticize
everything that arises in the unfolding of truth, criticize the work and
position of others, criticize every branch of the work in which they have
not themselves a part. They will feed upon the errors and mistakes and
faults of others, 'until,' said the angel, 'the Lord Jesus shall rise up from
His mediatorial work in the heavenly sanctuary, and shall clothe Himself
BELIEVE IN THE PROPHETIC GIFT 377

with the garments of vengeance, and surprise them at their unholy feast;
and they will find themselves unprepared for the marriage supper of the
Lamb.' Their taste has been so perverted that they would be inclined to
criticize even the table of the Lord in His kingdom."—"Testimonies for
the Church," Vol. V, p. 690.
The words of Moses, linking blessing with obedience and
disaster with disobedience, were predictive. They were spoken
when Israel was just beginning her national history. The future
of the nation was marked with the correlation of prosperity and
obedience, and of ultimate captivity and destrUction following
persistent disobedience. The calamity came sooner in Israel,
who rejected the counsels of all her prophets, than in Judah,
whose day of doom was repeatedly postponed because of occa-
sional reformations.
A Lesson for Our Time
The lesson is no less meaningful for our time. Our day of
deliverance has been delayed because of our failure to measure
up to the wholehearted consecration called for in the heaven-
sent messages committed to us. We are still in this troubled
world because we have not gone forward in faith, sacrifice, and
earnestness to finish the work of God in the earth to which we
have been most solemnly urged by God's servant. Had we fully
heeded the admonitions and counsels that have come to us, we
might now be enjoying the glories of heaven. This we have been
clearly told :
"Had the purpose of God been carried out by His people in giving to
the world the message of mercy, Christ would, ere this, have come to the
earth, and the saints would have received their welcome into the city of
God."—"Testimonies for the Church," Vol. VI, p. 450.
"If every soldier of Christ had done his duty, if every watchman on
the walls of Zion had given the trumpet a certain sound, the world might
ere this have heard the message of warning. But the work is years behind.
While men have slept, Satan has stolen a march upon us."—Id., Vol. IX,
p. 29.
Nothing could impress our hearts more, perhaps, than these
solemn words. The coming of the Lord for which we have longed
378 THE ABIDING GIFT OF PROPHECY

and prayed and labored for so many years, might now be an

accomplished fact, and the people of God have entered upon their
reward, had we only lived up to the high privileges and respon-
sibilities that are ours by the favor of God.
"Believe His Prophets"
Through the words of Scripture, 'God has given every essen-
tial saving truth. He has marvelously preserved that word, and
has so multiplied copies of it that everyone may now have it.
The characteristics of our day are outlined in that word. The
testimonies of God's Spirit, as given to the remnant church, are
in harmony with that word, and lead us to that word. But in
them is to be found that wealth of detail, needed by those who
are living in "the time of the end," those who must stand against
the subtle and supreme wiles of Satan, and perfect a character
befitting those who are to be translated. As the telescope reveals,
but does not create, details unperceived. by the unaided eye, so
the reading of the messages sent us does not add to but rather
magnifies the eternal word of God.
As we prayerfully and diligently study the counsel and in-
struction God has so graciously given to His remnant church,
bringing our lives into conformity to the standard of character
there revealed, and striving diligently to finish the work allotted
to us, we shall thereby prove that we are "looking for and hasting
unto the coming of the day of God." 2 Peter 3 :12.

"Believe in the Lord your God, so shall ye be established;

believe His prophets, so shall ye prosper." 2 Chron. 20 :20.

THE END