Heavenly Visions

JOHN NORTON LOUGHBOROUGH

COVETING GIFTS.

J. N. LOUGHBOROUGH.

"BUT covet earnestly the best gifts: and yet show I unto you a more excellent way." 1Cor.12:31. There are persons who claim that this scripture teaches a better way for the church than to have the gifts of the Holy Spirit. At this instant I remember a character of this kind. Aug. 23, 1875, as the writer was passing from Prescott, Ark., to Oklahoma, he had to wait at Monett two hours for a train. During the delay two ministers of churches in that vicinity were engaged in conversation. One, with much earnestness, said: "I believe if the church was walking in the light, as it ought, all the gifts of the Spirit of God would be manifested in the church." "Oh," said the other minister, "I don't WANT any of the gifts. Paul said, `Ye desire spiritual gifts, but I show you a better way.' I desire the better way. I don't want any of the gifts." Neither of the ministers had a Bible before him; so the matter passed without correction. It was a query to the writer what the last speaker would do with Paul's statement, when, after giving a whole chapter on the "more excellent way" of "charity," he said, "Follow after charity, and desire spiritual gifts." 1 Cor.14:1.

Boothroyd and some others translate 1 Cor.12:31, "Ye earnestly desire the best gifts; but yet I show unto you a more excellent way." Boothroyd says on this, "The apostle knew they were very desirous of excelling in these wonderful gifts of the Spirit."

What seems apparent from Paul's instruction is this: instead of getting the mind fixed on some particular manifestation of the Spirit, and indulging a longing desire for that gift to be given, the apostle exhorts us to follow charity - earnest love to God and to our fellow men. Then "desire spiritual gifts;" not simply that some one particular gift of our choice may be given to us individually; but rather, that the gifts of the Spirit may be in the church just as it pleases him; and especially that the gift of prophecy may be manifested for the instruction and upbuilding of the church. This is indeed a better way than to "covet" some gift for ourselves, thinking what great things we would do if we only had such and such gifts. Rather, let us desire the Lord to give us the Holy Spirit, that his work may be carried on in us, with us, and by us, just as it pleases him, and not we ourselves seeking to mark on how the Spirit shall work when given. As expressed on page 14 of "Special Testimonies to Ministers and Workers," No. 3: "It is not you that work the Holy Spirit, but the Holy Spirit must work you."

When people, like Theudas, of New Testament record (Acts 5:36), begin to boast of "themselves" as "somebody," or earnestly cherish the thought of what great things they would do if they had such and such a gift of the Spirit, then beware lest Satan come in. Selfishness is one of the widest of open doors he finds to human hearts.

During the forty-six years of my connection with the third angel's message, there have come under my observation a few persons who have risen up with a spurious gift of prophecy, - the result, in each case, of fondly cherishing the thought that it would be a fine thing to be an instrument through whom such a gift should be manifested. I have in mind three persons, who were all sure that they were prophets, and that the Lord had some "great work" for them to do.

In "Testimony for the church," No.32, published in 1885, is found some statements in harmony with what has been taught all the way along: "Men and women will arise professing to have some new light or some new revelation, whose tendency is to unsettle faith in the old landmarks." - Page 51.

Of such persons we read, in the same book, that they will try "to destroy the influence of the watchmen upon the walls of Zion," and to make the people "believe that the leaders in this work are designing, dishonest men, engaged in deceiving the people." - Id., pages 50,46.

Let the Lord place the gifts in the church as it pleases him, without our dictating what particular gift we must have, individually.

Notwithstanding all Satan's efforts to deceive and mislead the unwary, it is the Christian's privilege to plead with God for the gift of the Holy Spirit, and to covet the gifts of the Spirit for the church. So let us heed the often-repeated admonition: "Receive ye the Holy Ghost," and let him use us just as the Father wills. Review and Herald, May 2, 1899.

WORK OF THE GIFTS

J. N. LOUGHBOROUGH.

CONCERNING the work of the gifts of the Spirit, we read, in Paul's letter to the Ephesians: "Wherefore he saith, When he ascended up on high, he led captivity captive ["a multitude of captives," margin], and gave gifts unto men. . . .And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measures of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Eph.4:8-16.

The result to be accomplished, in the operation of the gifts of the Spirit of God - perfecting of the saints, and bringing them into the unity of the faith - is the very kind of work that will be needed in the church until the close of probationary time. And so the Lord provided for the accomplishment of the work by sending the "Comforter," the Holy Spirit, that is to abide with the church "forever," even to the end.

Even those who oppose the idea of the continuance in the church of the gift of prophecy, the gifts of healing, the gift of working miracles, and the gift of tongues, can not dispense with evangelists, pastors, and teachers. Who gave the right to any one to say that some of the gifts are to continue, and that others should cease?

The apostle Paul tells just when the gift of prophecy (which some so persistently oppose) shall cease. He says: "Charity never faileth: but whether there be prophecies, they shall fail [not that true prophecies already made will fail in the fulfilment, but there will finally fail to be an exercise of the prophetic gift]; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away".   1 Cor. 13:8-10. This language is equivalent to saying that the gifts, especially singling out the gift of prophecy, shall remain until the perfect state shall be ushered in. When the time comes that we see God face to face, when we "see as we are seen, and know as we are known," when angels of God shall be our daily associates, we shall have no need of visions and prophecy.

            Hast thou, my Master, aught for me to do To honor thee to-day?

            Hast thou a word of love to some poor soul That I may say?

            For, see, this world that thou hast made so fair, Within its heart is sad;

            Thousands are lonely, thousands weep and sigh: But few are glad.

                                                -Mrs. Prentiss. Review and Herald, May 9, 1899.

THE GIFT OF APOSTLES.

J. N. LOUGHBOROUGH.

IN Paul's enumeration of the gifts he places first in order, apostles, as in the following texts: To the Corinthians he writes: "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. 1Cor.12:28. To the Ephesians he says: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." Eph.4:11.

As the gift of apostleship is placed first in the enumeration, we will notice that gift first. As the gift of apostleship is one of the direct gifts of the Spirit of God, those acting in such position must be placed there directly by the Lord, and not simply by the voice of human wisdom. We see from the Scriptures that the Lord's apostles recognized the fact that their appointment was from the Lord. Paul said of his commission that he was "called to be an apostle of Jesus Christ through the will of God." 1Cor.1:1. To the Galatians he said: "An apostle (not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead). Gal.1:1. To Timothy he said: "An apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ." 1 Tim.1:1. An apostle, therefore, is one raised up of God, and sent forth to lead out in some new movement for the furtherance of the cause of truth in the earth.

Christ is called "the Apostle and High Priest of our profession." Heb.3:1. Of his own dedication to his work, he said he was the one "whom the Father hath sanctified, and sent into the world." John 10:36. As he entered upon his public labors, he chose twelve, and sent them forth with a distinct message, as recorded in Matt.10:1-8. He chose these twelve to be with him. These were to listen to his teachings, witness his miracles, and to be "witnesses of these things" "in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Luke 24:48; Acts 1:8. They could say indeed, after his ascension, "We are his witnesses of these things; and so is also the Holy Ghost." Acts 5:32; 2:32; 3:15. When commanded by the rulers to cease witnessing, they said, "We can not but speak the things which we have seen and heard." Acts 4:20. Of course they could not cease; for that was the very work to which they were called and sent forth by the Lord himself.

When Judas "by transgression fell," the apostles chose another to take his place, thus fulfilling the scripture, "his bishopric let another take." They said this substitute for Judas must be one who had "companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto the same day that he was taken up from among us." Acts 1:21,22. Of this one they said he must "be ordained to be a witness with us of his resurrection." We see, then, that the apostleship of the twelve was to be comprised of those who had actually accompanied Christ in his work, and had actually seen and handled him after his resurrection.

There are persons who have said that the selecting of Matthias was not in the Lord's order, but was of human devising with the apostles while they were waiting for the outpouring of the Holy Spirit. We think it must have been as the Lord dictated in this lot; for Luke, in faithfully recording this incident in the Acts, thirty-two years after the event occurred, fails to give a hint of the slightest mistake in the matter, but emphatically concludes the record of Matthias by saying, "And he was numbered with the eleven apostles." Inspiration says he was numbered with them, and so let it stand.

Review and Herald, May 16, 1899.

THE GIFT OF APOSTLES.

J. N. LOUGHBOROUGH.

BECAUSE Christ chose twelve apostles as his special witnesses, there are denominations that have concluded that there must be just twelve apostles in the complete organization of gospel church. By looking at the New Testament record, we see that others besides the twelve were selected by the Lord as apostles. In Antioch "the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Acts 13:2,3. A little later, these two are spoken of as "apostles." See Acts 14:14. In writing to the Thessalonians, Paul connects the names of Sylvanus and Timotheus with his own. And finally speaks of all as "apostles." 1 Thess.1:1 to 2:6.

This gives us sixteen apostles at the same time in the church. When writing to the Philippians, Paul speaks of Epaphroditus as a "messenger." In writing to the Corinthians, he also speaks of Titus as a "messenger."   Phil.2:25; 2Cor.8:18-23. In the Revised Version the marginal reading for the word "messenger," in each of these cases, is "apostle." In Dean Alford's translation, and in the German, it is "apostle" in the text. That would give us eighteen apostles at the same time, in the early church. Where is the necessity, then, in claiming that we must have just twelve apostles in forming a true church organization?

From the definition of the word "apostle," - "one especially raised up of the Lord, and sent forth to lead out in some specific message to the world," - it would be perfectly proper to speak of Martin Luther of Germany, Zwingle of Switzerland, Farel and Faber of France, and William Tyndale of England, as apostles of the great Reformation of the sixteenth century; so also we might call Wesley and Whitefield apostles of the great movement in proclaiming the doctrine of "free grace;" so also we might speak of the men who, in the Lord's own time, unknown to one another, were led, in different parts of the world, to the special study of the prophecies, and were thrust out by the accompanying power of the Lord to herald to every missionary station on the globe, and to every seaport of the world, the glorious doctrine of the soon coming of Christ. Starting in various countries, about the year 1832, these leaders in the movement were deeply burdened with the importance of their message, and were heavily weighted with their duty to speed it on its way. By the years 1843 and 1844, these waves of light from various quarters had met in a mighty movement that stirred the moral and religious world as it had not been stirred since the days of Martin Luther. But of that movement we shall have more to say at another time. RH May 23, 1899.

THE TIMES BEFORE APPOINTED.

J. N. LOUGHBOROUGH.

THE apostle Paul told the Athenians that God "hath determined the times before appointed." Acts 17:26. This is not only true in relation to the opportunities given to "seek the Lord," but is also true when applied to the times of his special call to the sons of men - the times when he sends forth his apostles to herald a specific truth for a special time.

The idea is well expressed by D'Aubigne, in his history of the great Reformation of the sixteenth century, when he says: "God, who prepares his work through ages, accomplishes it by the weakest instruments when his time has come." - "History of the Reformation", book 2, chap. 1, par. 1.

The Scriptures present a special message to be given, declaring, "The hour of his judgment is come" (Rev.14:7), and there shall "be time no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God [the gospel work, Rom.16:25; Eph.1:9; 3:8,9] should be finished, as he hath declared to his servants the prophets." Rev.10:6,7.

Before the apostles of the second advent of Christ could go forth with such a message, there must be gained by them, from the prophecies, a knowledge of those "times before appointed," which lead up to the judgment.

To Daniel, who, in his prophetic visions heard the most respecting these prophetic times, it is said: "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. . . . The words are closed up and sealed till the time of the end." Dan.12:4,9.

From this language it is not to be understood that the whole book of Daniel was "closed" and "sealed" so that Daniel could get no information from his own prophecies. These words must therefore relate to some definite truths in the prophecy that were to be made clear when God's time for their accomplishment should come. Daniel was one of the prophets who had searched "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. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you." 1 Peter 1:11,12.

Daniel then had light concerning the gospel of Christ, and of his work as the real "High Priest of our profession."   To him had been given a view of the great tribulation through which the church of Christ must pass. While having a view of these persecutions, he heard this question and the answer to it: "How long shall be the vision concerning the daily sacrifice, and the transgression of desolation [the two great powers that were to persecute God's people - the pagan and papal powers], to give both the sanctuary and the host to be trodden underfoot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:13,14.

From the time Daniel heard those words, his mind was greatly burdened in regard to this tribulation that was to come upon the Lord's people. At another time he was told that "some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end; because it is yet for a time appointed." Dan.11:35. Still filled with anxiety, and while "searching" to know "when" that sad scene shall close, he is instructed to "shut up the words, and seal the book, even to the time of the end". Dan.12:4. Still his mind is not satisfied, and in vision he hears one, on the "waters of the river," inquire, "How long shall it be to the end of these wonders?" The answer is given, but it does not reveal to his comprehension what he so much desired to know; for he says: "I heard, but I understood not; then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. . . . 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. 12:6,8-13.

This language shows that it was the final termination of these prophetic times, that was then of so much interest to the prophet Daniel. He is told, "Go thy way." This was virtually saying, You need not inquire any more about this time, it is not in your days; but when the end of the days come, - the close of these prophetic times, - thou shalt "stand in thy lot." RH May 30,1899.

TIMES BEFORE APPOINTED.

J. N. LOUGHBOROUGH.

THE prophet Daniel was familiar with the typical services of the Jewish sanctuary. He knew that the standing "in thy lot" was what took place on the tenth day of the seventh month, the last day of their regular yearly service. When the lots had been cast upon the two goats; when the high priest was in the most holy place of that sanctuary, offering the blood of the Lord's goat, Israel were standing outside, in prayer and solemn meditation waiting for the priest to come out and place the canceled sins upon the head of the scapegoat, and then bless the people. While Israel stood thus waiting, in that decisive day, they were "standing in their lot".

As Daniel had understanding of Christ's sufferings, and of what was to follow, he saw in this cleansing of the sanctuary, at the close of those prophetic times, that which related to the gospel work, and to Christ's last work as the "Apostle and High Priest of our profession," and especially to that time when he would blot out the sins of God's people - those sins which in all ages of the world had been confessed through faith in him. This is that time spoken of by the apostle Peter, when he said, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you." Acts 3:19,20.

We see the great question in Daniel's mind was when these prophetic times were to end. The twenty-three hundred days is the longest prophetic period, coming down a little past the termination of all the others. When we come to the close of that, we are indeed at the end of the days introduced in his prophecies. The Lord did not tell this prophet, in reply to his anxious inquiry, that the time was so securely sealed that it should never be known; but sealed "till the time of the end", when " many shall run to and fro, and knowledge shall be increased," especially knowledge on the very thing previously sealed up.

Other translations of Dan.12:4 make this plain. The German of Luther reads: "So shall many come over it, and find great understanding." The German Parallel Bible reads: "Many shall run it through, and so the knowledge shall be increased." L. van Ess's German Bible reads: "Many will search it through, and the knowledge will be great." The Swedish Bible says: "Many shall search in it, and knowledge shall become great." The new revised Norwegian Bible reads. "Many shall eagerly search, and the knowledge shall become much." So we see the idea is that when we come to the "Time of the end", light will come out on that which had been "sealed."

According to Dan.11:35 the time of the end is when that power is overthrown which had been persecuting the people of God, that power whose time was "appointed." In 1798 the civil authority was taken from that power which had been, for the twelve hundred and sixty years, the time appointed, persecuting the people of God. This marks 1798 as the time of the end.

Until 1798 the knowledge of the close of the twenty-three hundred days   the end of prophetic time was to be sealed up, and after that date it was to be "searched" out, and "become great," and be spread abroad over the earth.   What are the facts in the case? Prior to this date the students of prophecy were unable to tell where the twenty-three hundred days would terminate, for the reason that they could not tell when the days began. Coming past 1798, they discovered, for the first, that the seventy weeks of Daniel 9 was the first part of the twenty-three hundred days. Knowing where the seventy weeks began, at once all was plain as to what year the twenty-three hundred days would end.

In the Midnight Cry of June 15, 1842, the following is found: "It is truly interesting to find the various independent writers, who, since 1798, have seen what was entirely unperceived before, that the seventy weeks was a key to the twenty-three hundred days." In the same article we read: "Is it not a wonderful coincidence that so many writers, without any knowledge of one another, came to the same conclusion about the same time?" Their unanimous conclusion was that the twenty-three hundred days would end in our year 1844.

In more than a score of different and distant parts of the world men were led to "search," and they found the light on that which previously was to them dark, mysterious, sealed up. God's time "before appointed" had come for this light to shine out, and the light came, being communicated by the Spirit of God to the diligent "searchers" for truth. Thus the Lord was preparing the way that, in his own time, his apostles of the second advent of Christ might go forth with their heaven-inspired message. RH June 6, 1899.

APOSTLES OF THE SECOND ADVENT.

J. N. LOUGHBOROUGH.

THE Lord not only marked in prophecy when the light should be revealed concerning the termination of the prophetic periods; but he also marked the time when, in his providence, the heralds, apostles, of the second advent should go forth to the world with their stirring message. This time is brought to view in our Saviour's discourse in answer to the question. "What shall be the sign of thy coming, and of the end of the world?" as recorded in Matthew 24.

Having spoken of the "great tribulation" that was to come upon the church, he says: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it ["he," margin] is near, even at the doors. Verily I say unto you. This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my word shall not pass away." Matt.24:29-35.

The all things to be seen, by which we may know that Christ's coming is near, even at the doors, and that we have reached the generation which shall not pass till he comes, can not surely include his actual coming, and the gathering of his saints, nor yet the sign of "the Son of man in heaven." It must, then, refer to the signs in the sun, moon, and stars. May 19, 1780, the signs in the sun and moon were fulfilled, in that great supernatural darkness of twelve hours' length - from 11 A. M. till 11 P. M. The falling of the stars as here predicted was on Nov.13, 1833, a display which covered all North America. On November 25, of the same year, there was a similar shower of stars on the continent of Europe.

In the light of these facts, we see that the year 1833 brings us to the "now" of the fore-going scripture, when we are told to "learn a parable of the fig-tree, "and to know that it [Christ's coming] is near, even at the doors." When the Lord tells us to learn a thing, it is then in the order of his providence to raise up his teachers to teach that which he tells us to learn. As the apostle Paul says, "How shall they hear without a preacher? And how shall they preach, except they be sent?" Rom.10:14,15. The Lord's appointed time for the people to learn the parable of the fig-tree seems, then, to date this side of 1833. Then came his time for the people to be taught that his coming is at the door.

In fulfilment of this prediction, we find that at that time the Lord was raising up his ministers in various parts of the world, without knowledge of one another, to teach that his coming was near. These were burdened with that message, as a cart pressed under sheaves. In each quarter of the globe where leaders in this movement were thus raised up, they were impressed by the power of the Holy Spirit to push forward the message to the ends of the earth, not knowing what was going on in other parts, until near the closing years of their "time message, - 1843 and 1844, - when the whole blended into that great second advent movement." which stirred the world as it had not been stirred since the days of Luther.

Persons unacquainted with the facts respecting that advent proclamation have looked upon the movement as limited to a certain locality, supposing it a work connected with William Miller and a few hundred ministers associated with him in the northern portion of the United States. To such we would say. The movement in America was but one part of a message that was world-wide. RH June 13, 1899.

Since God's transcendent love is more,

                        Far more, than man's can be.

            And all his promises are sure.

                        I'll trust entirely.

            Contentment, grandeur, nobleness.

                        If we his burdens bear,

            The humblest life will surely bless,

                        And age seem doubly fair. George Bancroft Griffith.

THE GIFT OF PROPHECY.

J. N. LOUGHBOROUGH.

"FOLLOW after charity, and desire spiritual gifts, but rather that ye may prophesy." 1Cor.14:1. In the enumeration of the gifts, as the Lord places them in the church, the gift of prophecy is the second in order, as is seen by reading 1 Cor.12:28: "And God hath set some in the church, first apostles, secondarily prophets." As we look still further in Paul's writings, we see in his comparison of the gifts why this order is observed: "Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe." 1Cor.14:22. The work of an apostle is to lead out in raising up companies of believers, and in planting the standard of truth, in various fields; then follows instruction through the gift of prophecy, for the counsel, encouragement, and building up of the church.

As we look at the apostle Paul's writings concerning the second coming of Christ, it will be observed that he connects the gift of prophecy with the heralding of that event. In the Thessalonian letter he says: "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. . . . But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness." 1Thess.5:2-5.

To that people who are not in the dark concerning the coming of the Lord the apostle gives the following weighty exhortations: "Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesying. Prove all things; hold fast that which is good." 1Thess.5:16-21. It is evident from this language that if the Spirit of the Lord is left to work as God designs, there will be among the believers of the second advent, good and true manifestations of the prophetic gift. Murdock's Syriac translation of this text reads: "Despise not prophesying." Greenfield, in his Greek lexicon, gives as the meaning of the word here rendered "prophesyings," "the exercise of the gift of prophecy, in this sense.   1 Thess.5:20." With this also agree the lexicons of Parkhurst, Robinson, and Liddel and Scott.

In the writing to the Corinthians concerning the day of the Lord, and the end of all things, the apostle teaches the same great truth respecting the exercise of the gifts of the Spirit of God. He says, "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you ["among you," Syriac and Boothroyd]: so that he come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ." 1 Cor.1:4-8.

From this scripture we learn that those who are waiting for Christ's coming, and who are to be confirmed to the end, and who are found "blameless" at his coming, are to be favored with all the gifts of the Holy Spirit.

That which prepares the way for this desirable condition is the confirming of "The testimony of Christ." What is this "testimony of Jesus" which is "confirmed in" them, and "among" them? - This is clearly defined in Revelation 19, where we have record of John in vision on the Isle of Patmos. As he saw the glory of the angel who showed him those wonderful things, he took him to be an object for his worship, and he said: "I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of they brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy". Rev.19:10. This being an inspired explanation of the "testimony of Jesus," let us read the text given in 1 Corinthians 1, with this definition inserted: "The spirit of prophecy" was confirmed in you or among you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ. RH June 27, 1899

THE REMNANT CHURCH

J. N. LOUGHBOROUGH.

OF the church waiting for Christ's second coming, we read in Revelation: "And the dragon [the devil] was wroth with the woman [the church], and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev.12:17. Here, then, is the last of the church in her probationary state, two features being prominent in her work - the keeping of all the commandments of God, and having the spirit of prophecy.

That we are right in applying the "remnant" to the last phase of the church is apparent from the words found in Joel's prophecy. When speaking of the end, the prophet says: "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 hath said, and in the remnant whom the Lord shall call." Joel 2:30-32. So the "remnant" church, the church called out, and fitted for the Lord's coming, will be keeping all the commandments of God, and the gift, or spirit, of prophecy will be with them to "confirm" them to the end.

In the prophecy of Isaiah we have a testimony concerning this same people, and a statement respecting the opposition of their work. The prophet says: "Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever ["the latter day," margin, Heb.]: that this is a rebellious people, lying children, children that will not bear the law of the Lord: which say to the seers, See not: and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us." Isa.30:8-11.

Here is presented what is to be found in the last days, a people teaching the law of God, and the gift of prophecy as connected with their work, which work is the exalting of the Holy One of Israel, and making plain his pathway of light and truth. Those opposing them desire an easier path, and "smooth things," consequently they reject the law of God and the teachings of his Holy Spirit through the gift of prophecy.

That it is this gift that is here spoken of, and not teachers in the ordinary sense, is evident from the word here used to designate them. They "say to the seers, See not." What is a "seer"? In the book of Samuel is given an account of Saul and his father's servants seeking for lost animals. In their journey they came to the town where Samuel the prophet lived, "and as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)" 1Sam.9:11,9. A "seer," then, was one who communicated knowledge from God to the people; for when they went to him, they went to inquire of God. In the light, then, of the testimony of Isaiah, such a prophetic gift is to be connected with the proclamation of the law of God in the latter days. RH July 4, 1899

THE TIME OF DELIVERANCE.

J. N. LOUGHBOROUGH.

IN the prophecy of Ezekiel we have a comparison of the final deliverance of God's people with the deliverance of Israel from Egypt. He says: "And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant." Eze.20:34-37.

Instead of this people being in a literal wilderness, as were the Israelites, they come into the "wilderness of the people." In the twelfth chapter of Revelation, is a view of the Lord's church going into the wilderness for twelve hundred and sixty years. Rev.12:6,14. In the Song of Solomon the church is represented as coming out of the wilderness, and here the inquiry is raised, "Who is this that cometh up from the wilderness, leaning [not on civil law, nor earthly supports. No, but] upon her Beloved. Cant.8:5. Again: the church is spoken of as "she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Cant. 6:10.

With the church brought out of the wilderness of the people, the Lord says he will plead as he pleaded with Israel in the literal wilderness. By looking at the testimony in Ex.16:28,29, we see how he began to plead with them there. He said: "How long refuse ye to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath; therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day."

By this comparison we see that as the Lord carries on this work of leading his people from "the wilderness of the people," he will plead with them to keep his holy Sabbath. He also said that he would bring them into the "bond of the covenant." God's "covenant commanded" is the ten commandments. See Deut.4:13. The bond-seal, or sign of authority, of that covenant, is the Sabbath of the fourth commandment. See Ex.31:13,17; Eze.20:12,20. This bringing of the people into the "bond of the covenant" shows a Sabbath reform as a part of the pleading with those brought forth from the wilderness of the people.

As the deliverance of his people is to be after the manner of the deliverance of the Israelites, it is well to consider another point connected with their deliverance, which is mentioned by the prophet Hosea. He says, "By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." Hosea 12:13. If there is to be a similarity to this in the final deliverance, it must be that the gift of prophecy, as has been shown in the Scripture citations, is to act its part in preparing a people for that event. As we are nearing this time of that final deliverance, and are in the very period when a people should be heralding the glorious advent of Christ, the inquiry naturally arises, Where is to be found the gift of prophecy? RH July 11, 1899

THE PROPHETIC GIFT.

J. N. LOUGHBOROUGH.

"EVEN as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ." 1 Cor.1:6,7.

This "testimony of Jesus," as we have learned from Revelation 19, is "the spirit of prophecy;" and from the scripture just quoted, we see that the prophetic gift was to be with the people who were proclaiming and waiting for the second coming of our Lord Jesus Christ.

About 1833, but more especially since 1840, a message has been sounding through the earth proclaiming the coming of Christ near at hand, "even at the door." In connection with this proclamation the Lord has been pleased to manifest the power of the Spirit in various ways, and in a marked manner. In many instances, not only in America, but in other lands, the Lord has been gracious to his people who have been engaged in heralding the glad tidings of our returning Lord, by speaking to them through the gift of prophecy. Attention is here called to some instances of this character in America.

The first to be noticed is that of a godly man, - a well-educated and talented minister by the name of William Foy, who resided in Boston, Mass. At two different times during the year 1842, the Lord came so near to him that he was wrapped in holy vision. One of these occasions was on January 18, and the other was on February 4. By invitation he went from city to city to tell of the wonderful things he had seen; and in order to accommodate the vast crowds who assembled to hear him, large halls were secured, where he related to thousands what had been shown him of the heavenly world, the loveliness of the New Jerusalem and of the angelic hosts. When dwelling upon the tender, compassionate love of Christ for poor sinners, he exhorted the unconverted to seek God, and scores responded to his tender entreaties.

Brother Foy's work continued until the year 1844, near the close of the twenty-three hundred days. Then he was favored with another manifestation of the Holy Spirit, - a third vision was given, - one which he did not understand. In this he was shown the pathway of the people of God through to the heavenly city. He saw a great platform, on which multitudes of people gathered. Occasionally one would drop through his platform out of sight, and of such a one it was said to him, "Apostatized." Then he saw the people rise to a second platform, and some of these also dropped through the platform out of sight; and finally a third platform appeared, which extended to the gates of the holy city. A great company gathered with those who had advanced to this platform. As he expected the Lord Jesus to come in a very short time, he failed to recognize the fact that a third message was to follow the first and second messages of Revelation 14. Consequently the vision, to him, was inexplicable, and he ceased public speaking. After the close of the prophetic period, in the year 1845, he heard another relate the same vision, with the explanation that "the first and second messages had been given, and that a third was to follow." Soon after this, however, Brother Foy sickened and died.

Another instance of the manifestation of the gift of prophecy is found in the case of a young man who resided in Poland, by the name of Hazen Foss. He was a man of fine appearance, pleasing address, with a good academic education. In the month of September, 1844, about six weeks before the close of the twenty-three hundred days, the Lord gave him a vision, in which he, like Brother Foy, was shown the "three platforms" in the heavenly pathway. Some messages of warning to individuals were also given him, which he was instructed to deliver. In connection with this he was shown the trials and persecutions that would follow if he was faithful in relating what had been shown to him. As he also was expecting the Lord to come "in a few more days" (as they then sang), he did not understand the third step ("platform") in the journey; and shrinking from the cross, he refused to relate the vision. The view was repeated to him; and in addition to the first, he was told that if he still refused to tell what had been shown him, the burden would be taken from him, and given to one of the weakest of the Lord's children, one who would faithfully narrate what God would reveal. Again he refused. A third vision was given him, a very short one, in which he was told that he was released, and was shown the person upon whom the Lord had laid the burden, "one of the WEAKEST of the weak, who would do the Lord's bidding."

This startled the young man, who at once appointed a meeting on Mc Guire Hill, Poland, Me., for the purpose of relating what had been revealed to him. The people crowded together to see and hear him. He carefully related his experience, - how he had refused to relate what the Lord had shown him, and what would result from his refusal. "Now," said he, "I will tell you the vision." But, alas! it was too late. It had gone from him. Not a word could he recall. He wrung his hands in anguish, saying, "God has fulfilled his word. He has taken the vision from me. I am a lost man." From that time the man lived without hope, and died in 1893. RH July 18, 1899.

THE PROPHET GIFT.

J. N. LOUGHBOROUGH.

WITHIN two months after the close of the twenty-three hundred days, about Jan. 1, 1845, Miss Ellen G. Harmon, of Portland, Me., then only about 17 years of age, began to receive revelations from the Lord. She was at that time in a very critical condition of health, being indeed, as Foss was told, the instrument of God would choose, "THE WEAKEST OF THE WEAK." From a wound received when about nine years of age, she nearly bled to death, and ever afterward was unable to attend school. For several weeks before her first revelation she had scarcely been able to speak above a whisper. One physician diagnosed her case as dropsical consumption, with the right lung decayed, and the left one considerably diseased: and to aggravate her condition, her heart was also affected.   All this made her recovery doubtful; in fact, he thought she could live but a very short time at most, and was liable to drop away at any moment. It was with great difficulty that she could breathe when lying down, and at night rest could be obtained only by being holstered up in bed in an almost sitting posture. Frequent spells of coughing and hemorrhages from the lungs had greatly reduced her physical strength. Her weight at that time was only seventy pounds.

In this weakened condition, she was instructed, in vision, to go and relate to others what the Lord had made known to her. She was directed to go to Poland, Me., the place where Foss had failed when trying to relate the vision given to him. Here she related what the Lord had shown her. In an adjoining room, Foss heard the narration, and after meeting he remarked to others, "The vision Ellen related is as near like what was shown to me as two persons could tell the same thing."   The next morning on meeting Sister Harmon, he said, "That is the instrument on whom the Lord has laid the burden." To Miss Harmon he said, "Be faithful in bearing the burden laid upon you, and in relating the testimonies the Lord shall give you, and you will get through to the kingdom; "and then, in anguish, he said, "Oh, I am a lost man!"

The gift of prophecy, as manifested through Miss Harmon (now Mrs E. G. White, she having been married to Elder James White in August, 1846), has been connected with the third angel's message for about fifty three years.

The Scriptures show clearly that such a gift is to be connected with the last work of the people of God; that it is to go before in preparing the way for the development of all the gifts, so that the church will "come behind in no gift; waiting for the coming of our Lord Jesus Christ." Such a gift of prophecy was to be connected with a message proclaiming obedience to all God's commandments.

The students of Scripture prophecies have ever claimed that "when the time comes for the fulfilment of a prophecy, the genuine fulfilment is there, and not a counterfeit." The Lord's time came for the third angel's message, for a people to arise, teaching the observance of all the commandments of God, - a message with which should also be connected the Spirit of Prophecy. There is just such a message now being given to the world, and the gift of prophecy is connected with it; not to give a new revelation to take the place of the Scriptures, but to simplifying and making clear the truths taught therein, and urging the importance of more earnest study of the Sacred Word.

It comes in these times, when there is a "form of godliness" without the power, to show us where we are liable to be swerved from the way of God's eternal truth. It comes as a counselor and guide in the management and extension of the work.

Paul exhorts those who are called the "children of the light," those who are looking for the second coming of Christ, to "despise not prophesyings [the exercise of the prophetic gift]. Prove all things, hold fast that which is good." 1 Thess.5:20,21. The apostle well knew that in the last times there would be so much of Satan's work, and spurious gifts, that the people of God would be in danger of rejecting the genuine manifestations of the prophetic gift, of "despising," before duly considering, the gift; hence the exhortation, "Despise not prophesyings. . . . . Hold fast that which is good," which is equivalent to saying, There is to be some good manifestations of the gift of prophecy connected with the last church. Do not allow prejudice to arise, and lead to a despising of such a gift before a candid and careful investigation. Do not at once cast aside a genuine manifestation because you have met something bearing Satan's mark. Exercise care; for there is to be a true work. Prove it, test it, that the good may be discovered.

In view of the apostle's admonition, the Scriptures must furnish rules, or evidence, whereby correct manifestations may be tested. Therefore we are instructed to try the spirits, "because many false prophets are gone out into the world." 1 John 4:1. And Paul told Timothy that the Scriptures thoroughly furnish "unto all good works." 2 Tim.3:17. It is a "good work" to test the gift of prophecy, that we may find the true workings of the Spirit.

The Scriptures also give account of the condition of true prophets while in vision, as well as of the practical working of the gift, and rules by which the "good" may be known.

THERE is no sense in always telegraphing to heaven for God to send a cargo of blessing, unless we are at the wharf to unload the vessel when it comes. - Meyer.

"OTHER men's imperfections show us our imperfections; for one sheep is much like another and if there's an apple in my neighbor's eye, there is no doubt one in mine." RH July 25, 1899.

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