MESSENGER TO THE REMNANT 

 2-  PROPHETIC GUIDANCE IN EARLY DAYS  

by Arthur L. White

2-PROPHETIC GUIDANCE IN EARLY DAYS  

 The True Prophetic Gift Appears

Early Attitudes Toward the Gift

Relationship to Development of Doctrine

The Sabbath Conferences of 1848

Early Time-Setting Dangers Met

Early Development of Church Order

Divine Leadings in Early Days

Later Attitudes Toward the Gift 

THE TRUE PROPHETIC GIFT APPEARS

THE Spirit of prophecy, as manifest in the life and work of Ellen G. Harmon White, profoundly influenced the early development of the Seventh-day Adventist movement. This was notably true of that decade from 1844 to 1855, during which the essentials of doctrine and practice had their establishment. Assuming and receiving its rightful place in guarding, correcting, and leading the developing movement, the instruc­tion through this gift was never a substitute for Bible study. Though its presence was fore­told in Scripture, its appearance was un­looked for, as the pioneers of the message were not at the outset prepared to evaluate fully their own position or to discern the vast work which was before them.

Aware of God's purpose to establish direct communication with the remnant church, the great adversary so timed the manifestation of spurious spiritual gifts as slightly to precede the appearance of the genuine, thus leading the advent believers and the Christian world generally to take attitudes opposing the ac­ceptance of the true manifestation. The fol­lowing examples are illustrative:

Strategy of False Prophetic Movements

1. Largely paralleling the early advent movement in time was the Mormon develop­ment, headed by their “prophet," Joseph Smith (1805-1844), who asserted that 'he received direct communication from God. Smith claimed to have received many "visions" between 1820 and 1844. Some of the "revela­tions" led to such abhorrent practices as bap­tism for the dead and plurality of wives. Jo­seph Smith's career ended in his murder by a mob in 1844 while he was awaiting trial.

2. Another less-known group, likewise claiming divine illumination, were the Shak­ers, who reached their high point of influence in America in 1830, but continued strongly during the next few decades. Following their self-styled prophet, Ann Lee, who claimed to be no less than Christ Himself incarnate in woman's flesh, the Shakers were characterized by a communal form of life, celibacy, spirit­ism, and belief in the dual personality of God. Naturally this group was not in good favor.

3. Even within the advent movement of the nineteenth century, although in general char­acterized by freedom from excitement and fanaticism, there were a few instances of manifestations of a spurious nature, both in the Old World and in the New. Edward Irving (1792-1834), prominent in the advent ministry in Great Britain, about the year 1830 permitted the supposed gift of tongues to be exercised in his church. As a result, Irving was deprived of his pulpit, but he continued with the fanatical group. The influence of his experience, however, led to distinct re­proach of the advent cause in Great Britain.

4. The outbreaks in America, involving Starkweather and Gorgas, were of little im­portance so far as influence on the movement was concerned, as they were both immediately repudiated. But they caused Adventists in general to brace themselves against any and all "spiritual" manifestations. Note the follow­ing extreme action taken at the Boston Advent Conference on May 29, 1843: "We have no confidence whatever in any visions, dreams, or private revelations."-Second Advent of Christ, June 21, 1843 (Cleveland; edited by Charles Pitch).

5. In September, 1844, there appeared in the advent quarterly, The Advent Shield, an ar­ticle entitled "The Reformation of Luther—­Its Similarity to the Present Times," written by Sylvester Bliss, one of the leaders in the cause. Stress was placed on the detrimental effects of the fanatical outbreaks, in Luther's day, of the "prophets" of Zwickau, who claimed direct revelations from Deity, but whose teachings led to lamentable disorders. In summarizing his comparison of the advent movement to the Reformation, Bliss, enumer­ating the dangers from without and within, spoke of some "internal enemies, endeavoring to eat out its very vitals, and to wreck the ship of Zion on the rocks and quicksands of fanaticism, by leading those who favor it into unseemly excesses, and the extravagancies of mysticism," and warned "against the reveries of enthusiastical hallucinations."-Page 162.

Fanaticism, however, was not rife in the great advent movement, and, lest the reader reach misleading conclusions on this point from the foregoing allusions, we here present the testimony of one who not only passed through the disappointment, but who also wit­nessed, through vision, the outstanding reli­gious movements down through the span of time: "Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844."-E. G. White, "The Great Contro­versy," p. 401. Nevertheless, the manifesta­tions of spurious "gifts," with the resulting warnings sounded by the leaders, did prepare the large body of Adventists, and the Chris­tian world generally, to doubt and repudiate the genuine gift when it should appear. This was a masterstroke on the part of the enemy.

Ellen Harmon's First Vision-1844

Two months after the disappointment, at a time when the majority of Adventists had abandoned all confidence in the verity of the seventh-month movement, and were either postponing the close of the 2300 days to some future time or were repudiating their entire advent experience, and at a time when people generally were much prejudiced against any known as Adventists, God prophetically com­municated a message designed to sustain con­fidence in His leadership and in the integrity of the experience through which they had just passed. The one chosen as God's mouthpiece was an earnest Adventist maiden who resided with her parents in Portland, Maine. The first vision was given during the morning worship hour at the home of Mrs. Haines in near-by South Portland.

The exact date of the vision is not given, but the month of December, 1844, is attested to by early documents. "The Lord showed me the travail of the advent band and midnight cry in December."-E. G. White Letter, July 13, 1847, Record Book 1, p. 1. (See also Sec­ond Advent Review Extra, July 21, 1851, p. 1, coI. 2.) The significance of this symbolic revelation cannot be overestimated. (For the initial printing of the vision, see Day-Star, Jan. 24, 1846. See also "Early Writings," pp. 13-17; "Testimonies," Vol. 1, pp. 58-61.) Note the following points:

(1) Time of vision: Two months after the disap­pointment (December, 1844).

(2) Subject presented: Experience of the "advent people in the world."

(3) Time covered: From October 22, 1844, to the New Jerusalem.

(4) Depiction: Adventists "traveling to the city" by a narrow path "high above the world."

(5) Relation to seventh-month movement: "Mid­night cry," "a bright light set up behind them at the beginning of the path."

(6) Enduring significance of advent experience:"Light shone all along the path" "so that they might not stumble."

(7) Assurance given: Safe entry into the city of God assured those who "kept their eyes fixed on Jesus," who was just before them, "leading them to the city."

(8) Extension of time beyond expectation: "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."

(9) Results of rejection of the seventh-month ex­perience: "Others rashly dented the light behind them [midnight cry] and said that it was not God that had led them." "The light" "went out;" "they stumbled" and "fell off the path."

(10) Carried to time of second advent: "Soon "heard voice of God. . . which gave. . . the day and hour of Jesus' coming."

(11) Events connected: with Second Advent: The "144,000" "sealed;" "wicked were enraged;" "small black cloud" "appeared." Jesus appears with "ten thousand angels;" resurrection of the righteous dead; living saints clothed in immortality join the ascending resurrected, dead.

(12) Ascension: "Seven days ascending to the sea of glass.".

(13) Rewards given: "Jesus brought the crowns," "gave us harps of gold and palms of victory;" saints given possession of the New Jerusalem. While this revelation did not answer the question as to why the Adventists had been disappointed on October 22, 1844 -for this had to be discovered through Bible study ­this first revelation indicated beyond all ques­tion that the seventh-month movement was of divine origin, and that God's blessing would rest upon those who maintained confidence in it, while those who abandoned their confidence would do so at the peril of their salvation. It brought assurance that Christ was leading them, and that after some delay they would meet their Lord for whom they waited. It established the order of future events, and held out a reward to those who rested their confi­dence in the movement and continued to fol­low Christ's leadings.

Within a few days this first vision was re­lated to the advent believers 'who resided in Portland, Maine. In the second vision, which occurred about a week after the first, instruc­tion was given as to delivering the messages. (Second Advent Review Extra, July 21, 1851, p. I; "Early Writings," p. 20.) As oppor­tunity was afforded, Miss Harmon traveled to other points, meeting with the believers, re­counting these and subsequent visions.

Although Ellen Harmon many times told in­terested audiences of her first vision and de­scribed the scenes presented to her, it was not put into print for many months. Here in tabulated form is the record of its publication:

The Vision Published

(1) On December 20, 1845, approximately a year after the vision, it was related in a personal letter addressed to Enoch Jacobs of Cincinnati, Ohio, editor of an early Adventist journal, The Day-Star. Al­though Ellen Harmon stated that the letter was not written for publication, Jacobs printed it in the issue of January 24, 1846.

(2) This, and a second communication (Day-Star, March 14, 1846), were republished on April 6, 1846, in broadside form for general distribution, the expense of 250 copies being met by James White and H. S. Gurney.

(3) The next published appearance of the first vision was in "A Word to the Little Flock," pub­lished May 30, 1847, by James White.

(4) It was then republished by Eli Curtis in Girdle of Truth Extra, January 20, 1848.

(5) Next it appeared in Second Advent Review Extra, July 21, 1851.

(6) Finally, in the late summer of 1851, it was placed in permanent form in Mrs. White's first book, "A Sketch of the Christian Experience and Views of Ellen G. White." ("Early Writings," pp. 11, 12.)

No complete record was preserved of all the visions given Ellen Harmon in the weeks and months succeeding the first revelation. The more important ones were brought to­gether in "Experience and Views," and are now to be found in "Early Writings," pages 11-78. Contemporary documents indicate that the revelations of those early days were frequent, and were given to encourage, instruct, guide, and protect the loyal rem­nant in this critical formative period of the first decade.

Visions of William Foy and Hazen Foss

The record of this period would be in­complete should we not mention the vi­sions of William Fay and Hazen Foss.

William E. Foy, a member of the "Free­will Baptist Church," who was preparing for the ministry, was given two visions in Boston in 1842 -one on January 18 and the other on February 4. In the first of these revelations, Foy viewed the glorious reward of the faith­ful and the punish­ment of sinners. Not being instructed to re­late to others what was shown him, he told no one of his visions; but he had no peace of mind. In the second revelation he witnessed the multi­tudes of earth ar­raigned before Heav­en's bar of judgment; a "mighty angel" with silver trumpet in hand about to descend to earth by "three steps;" the books of record in heaven; the coming of Christ and the reward of the faithful. He was bidden, "Thou must reveal those things which thou hast seen, and also warn thy fellow creatures to flee from the wrath to come."-"The Chris­tian Experience of Wm. E. Fay, Together With the Two Visions He Received" (1845).

Two days after this revelation he was re­quested by the pastor of the Bloomfield Street church in Boston to relate the visions. Al­though he was a fluent speaker, he reluctantly complied, fearing that the general prejudice against visions, and the fact that he was a mulatto, would make his work difficult. The "large congregation assembled" was spell­bound, and with this initial encouragement, Foy traveled three months, delivering his mes­sage to "crowded houses." Then to secure means to support his family, he left public: work for a time, but, finding "no rest day nor night," he took it up again. Ellen Harmon, when but a girl, heard him speak at Beethoven Hall in Portland, Maine. (Interview of D. E. Robinson with Mrs. E. G. White, 1912. White Publications, D. F. 231.)

Near the time of the expectation in I844 according to J. N. Loughborough, Foy was given a third vision in which were presented three platforms, which he could not understand in the light of his belief in the imminent com­ing of Christ, and he ceased public work. ("Great Second Advent Movement," pp. 146, 147.)

It so happened that a short time after this, Foy was present at a meeting in which Ellen Harmon related her first visions. She did not know that he was present until he interrupted with a shout, and exclaimed that it was just what he had seen. (D. F. 231.) Foy did not live long after this.

Hazen Foss

Near the time of the expected advent in the fall of 1844, there was also given to Hazen Foss, a young Adventist of talent, a revelation of the experience of the advent people. Shortly after the passing of the time, he was bidden to relate the vision to others, but this he was disinclined to do. He was warned of God as to the consequences of failing to relate to others what had been revealed to him, and was told that if he refused, the light would be given to someone else. But he felt very keenly the disappointment of 1844, and "said that he had been deceived." After a severe mental conflict, he "decided he would not relate the visions." Then, "very strange feelings came to him, and a voice said, 'You have grieved away the Spirit of the Lord." ­E. G. White Letter 37, 1890.

"Horrified at his stubbornness and rebel­lion," he "told the Lord that he would relate the vision," but when he attempted to do so before a company of believers, he could not call it to mind. In vain were his attempts to call up the scenes as they had been shown to him; and then in deep despair he exclaimed, "It is gone from me; I can say nothing, and the Spirit of the Lord has left me." Eye­witnesses described it as "the most terrible meeting they were ever in."-lbid.

Early in 1845, Foss overheard Ellen Harmon relate her first vision to the company of be­lievers at Poland, Maine. He recognized her account as a description of what was shown to him. Upon meeting her the next morning, he recounted his experience, of which she had not before known, and encouraged her to faithfully perform her work, stating: "I believe the visions are taken from me and given to you. Do not refuse to obey God, for it will be at the peril of your soul. I am a lost man. You are chosen of God; be faithful in doing your work, and the crown I might have had, you will receive."-lbid. On com­paring dates, they discovered that it was not until after he had been told that the visions were taken from him, that Ellen Harmon was given her first revelation. Although Hazen Foss lived till 1893, he never again manifested interest in matters religious.  

EARLY ATTITUDES TOWARD THE GIFT

A FEW months after the passing of the time of the expected advent in 1844, we find an unassuming girl of seventeen years, in the vicinity of Portland, Maine, re­lating to groups of Adventists here and there prophetic views of the experiences of the advent band, the journey before them, and the final rewards of the faithful. How were Ellen Harmon's claims to divine enlightenment re­ceived? How did the people respond? We turn to the records of the time for the answer: "I told the view to our little band in Portland, who then fully believed it to be of God.” ­Ellen White, Second Advent Review and Sab­bath Herald Extra, July 21, 1851. (Reprinted in "Early Writings," p. 20.)

James White gives the number in Portland who accepted the vision as "about sixty." ("A Word to the Little Flock," 1847, p. 22.) Thus we find the fellow believers of Ellen Harmon's acquaintance receiving the revelations as from God. "I shall never doubt again," exclaimed Elder John Pearson when he saw Ellen Har­mon in vision. At first he could not believe the visions as they were related in Portland. ("Life Sketches," p. 71.)

 But the reaction from workers of her acquaintance in the ad­vent cause was not at all uniform. Some readily accepted, others questioned, and still others rejected and opposed. One worker, early in 1847, wrote thus to James White con­cerning his reaction:

"I cannot endorse Sister Ellen's visions as being of divine inspiration, as you and she think them to be; yet I do not suspect the least shade of dishonesty in either of you in this matter. . . . I think that what she and you regard as visions from the Lord, are only religious reveries, in which her imagination runs without control upon themes in which she is most deeply interested. . . . I do not by any means think her visions are like some from the devil."-"A Word to the Little Flock," P. 22.

Joseph Bates Is Persuaded

Joseph Bates, in April, 1847, related his transition from doubt to faith in the revela­tions:

"It is now about two years since I first saw the author [Ellen Harmon] and heard her relate the substance of her visions as she has since published them in Portland (April 6, 1846). Although I could see nothing in them that militated against the Word, yet I felt alarmed and tried exceedingly, and for a long time unwilling to believe that it was anything more than what was produced by a protracted debili­tated state of her body.

"I therefore sought opportunities in presence of others when her mind seemed free from excitement (out of meeting), to question and cross-question her, and her friends which accompanied her, especially her elder sister, to get if possible at the truth. Dur­ing the number of visits she has made to New Bed­ford and Fairhaven since, while at our meetings, I have seen her in vision a number of times, and also in Topsham, Maine, and those who were present during some of these exciting scenes know well with what interest and intensity I listened to every word, and watched every move to detect deception, or mes­meric influence.

"And I thank God for the opportunity I have had with others to witness these things. I can now con­fidently speak for myself. I believe the work is of God, and is given to comfort and strengthen His 'scattered,' 'torn,' and 'pealed people,' "-"Re­marks," in broadside, "A Vision," Vol. 1, No. 1, April 7, 1847. (Reprinted in "A Word to the Little Flock," p.21.)

James White's Position Stated

James White from the first accepted the vis­ions as from God, and in his initial published declaration, pointed out their relationship to the Scriptures:

"Dreams and visions are among the signs that precede the great and notable day of the Lord. And as the signs of that day have been, and still are fulfilling, it must be clear to every unprejudiced mind, that the time has fully come when the chil­dren of God may expect dreams and visions from the Lord.

"I know that this is a very unpopular position to hold on this subject, even among Adventists; but I choose to believe the word of the Lord on this point, rather than the teachings of men. I am well aware of the prejudice in many minds on this subject; but as it has been caused principally by the preaching of popular Adventists, and. the lack ofa correct view of this subject; I have humbly hoped to cut it away, with the 'sword of the Spirit,' from some minds, at least. . . .

"The Bible is a perfect and complete revelation. It is our only rule of faith and practice. But this is no reason, why God may not show the past, pres­ent, and future fulfillment of His word, in these last days, by dreams and visions; according to Peter's testimony. True visions are given to lead us to God, and His written word; but those that are given for a new rule of faith and practice, separate from the Bible, cannot be from God, and should be rejected,"

-"A Word to the Little Flock," p. I3, May 30, I847.

Nominal Adventists Go on Record

At the memorable Albany Conference (April 29-May 1, 1845), the first general meeting of nominal Adventists after the disappointment, formal action was taken, placing the body on record as warning against those who claim "special illumination," those who teach "Jewish fables," and those who establish "new tests." (Advent Herald, May 14,1845.) Thus the gen­eral body of Adventists turned, by formal action, from both the visions and the Sabbath, and thus closed the door against an advance step in proclaiming the third angel's message, which would have quickly finished the work.

Now, instead of a company of ministers and believers fifty thousand strong going forth with the message of the third angel, the work must pass to the hands of a small, scattered group, who became the noble pioneers of the remnant church of Revelation 12 :17. A new beginning, as it were, must be made, and this with the handicap of prejudice created by the 1844 dis­appointment and by the opposition of the nom­inal Adventists. Of this Ellen White testified: "Had Adventists, after the great disappointment in 1844, held fast their faith, and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward."-E. G. White MS 4, 1883, in "Testimony of Jesus," pp. 99, 100.

Meeting Encroachments of Fanaticism

In every reformatory movement, states Ellen White, Satan has attempted "to deceive and destroy the people by palming off upon them a counterfeit in place of the true work." ("The Great Controversy," p. 186.) This was true in the formative period following the disap­pointment, even as it was in the first century of the Christian church and the Reformation of the sixteenth century. There arose mis­leading elements, which, if left unchecked, would have wrought disaster. Throughout this critical period, the Spirit of prophecy stood as an undeviating bulwark against all encroachments of fanaticism.

In several regions, within a few months after the passing of the time in 1844, fanaticism in various forms broke out among certain of the disappointed Adventists. In fact, one of the leading features of Ellen Harmon's work in 1845-1846 was that of dealing with these dis­cordant elements. She was instructed regard­ing their erroneous teachings, and commis­sioned to save, if possible, those who were deceived.

Divine Protection Promised

The task of meeting fanaticism is not a work ordinarily undertaken by a maiden of seventeen or eighteen; yet Ellen Harmon was directed by divine instruction to do this very task. Vividly, in a reminiscent statement, she has pictured this experience:

"I was shown that God had a work for me to do amid dangers and perils, but I must not shrink. I must go to the very places where fanaticism had done the most evil, and bear my messages of reproof to some of those who were influencing others; while I should give comfort and encouragement to those who were timid and conscientious, but deceived by those they thought were more righteous than they. I saw that we would be in danger of imprisonment and abuse. Although I should have no sympathy with the deceived, fanatical ones, no difference would be made; for anyone bearing the name of Adventist would have no consideration shown them.

"I was young and timid, and felt great sadness in regard to visiting the field where fanaticism had reigned. I pleaded with God to spare me from this -to send by some other one. The Spirit of the Lord again came upon me, and I was shown my faith would be tested, my courage and obedience tried. I must go. God would give me words to speak at the right time. And if I should wait upon Him, and have faith in His promises, I should escape both imprisonment and abuse; for He would restrain those who would do me harm. . . .

"I waited no longer, but went trusting in God. I saw most of the brethren and sisters. As I warned them of their dangers, some were rejoiced that God had sent me; others refused to listen to my testimony as soon as they learned that I was not in union with their spirit. They said I was going back to the world, that we must be so straight and so plain and so full of glory, as they called their shouting and haIlooing, that the world would hate and persecute us,"-E. G. White Letter 2, 1874. (Aug. 24, 1874.)

Outstanding Cases of Fanaticism

Varied were the issues of that period. From a number of sources we construct a composite picture of what Ellen Harmon was called upon to meet among those who harassed both Sabbatarian and nominal Adventists:

1. "Sanctification" "Above Possibility of Sin." ("Life Sketches," p. 83.) "Doctrine of spiritual free love was advocated" (E. G. White in Southern Watchman) April 5, 1904) ; leading to practice of "the worst sins under the garb of sanctification." ("Life Sketches," p.83.)

2. "Resurrection of Righteous Dead" al­leged to have "already taken place."-E. G. White in General Conference Bulletin) April 23, 1901. At Orrington and Garland, Maine, some "were in error and delusion in believing that the dead had been raised" and were re­peatedly "baptized in the faith of the resur­rection of the dead." (E. G. White Letter 2, 1874.).

3. Bodily Demonstrations. -"Men would say, I have the Holy Spirit of God, and they would come into meeting and roll just like a hoop." -E. G. White MS 97, I909. "There was much excitement, with noise and confusion. One could not tell what was piped or what was harped. Some appeared to be in vision and fell to the floor. Others were jumping, dancing, and shouting. They declared that as their flesh was purified, they were ready for translation. This they repeated again and again. I bore my testimony in the name of the Lord, placing His rebuke upon these mani­festations."-E. G. White, General Conference Bulletin, April 23, 1901.

4. No-Work Doctrine. -"Some in Paris, Maine, . . . believed that it was sin to work. The Lord gave me a reproof for the leader in this error, declaring that he was going con­trary to the word of God in abstaining from labor."_((Life Sketches," p. 86.

5. False Humility.-"Some . . . professed great humility, and advocated creeping on the floor like children."-Id., p. 85. "I ever bore the testimony God gave me that He did not require this groveling exercise of His children." -E. G. White Letter 2, 1874.

6. Following "Every Impression."-Laying "aside reason and judgment" ("Spiritual Gifts," Vol. II, p. 45), maintaining that "all their impressions and notions were the mind of God." (E. G. White in Review and Her­ald, Nov. 20, 1883.)

7. Frequent Time Setting.-"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 take place before the coming of Christ." -"Testimonies," Vol. I, p. 72.

The effect of these excesses, in which a few indulged, was disastrous to the advent cause. Mrs. White thus describes it:

"A fearful stain was brought upon the cause of God which would cleave to the name of Adventist like the leprosy. Satan triumphed, for this reproach would cause many precious souls to fear to have any connection with Adventists. All that had been done wrong would be exaggerated, and would lose nothing by passing from one to the other. The cause of God was bleeding. Jesus was crucified afresh and put to open shame by His professed followers."-E. G. White Letter 2, 1874.

Ellen Harmon and others worked earnestly to rescue those who had fallen into error. God blessed their labors, and the results were such that­, "Peace and joy came into the hearts of those who broke away from this deception of Satan, and they glorified God as they saw His unerring wisdom in setting before them the light of truth and its pre­cious fruits in contrast with satanic heresies and delusions. The truth shone in contrast with these deceptions like clear gold amid the rubbish of earth." -E. G. White in Review and Herald, Nov. 20, 1883. The true aftermath of such experiences is brought to view in this statement regarding one group:

"These sorely repented, and some were afterward among our most reliable men and women. But there were others who ever after walked in sadness. We could not at any time make them feel that they were worthy to work for the Master."-E. G. White in General Conference Bulletin, April 23, 1901. (Italics mine.)

And what effect did this experience have upon the youthful messenger herself? She fully sensed her danger and recognized the source of her protection:

"The false burdens and impressions of others might have led me away from duty, but the Lord had pre­viously shown me my duty where to go, and although young and inexperienced, preserved me from falling, by giving me special directions who to fear, and who to trust,"-"Spiritual Gifts," Vol. II, P. 45.

The portrayal of this sad picture of the scat­tered fanatical movements of 1845 and 1846 but causes the truth to shine more brightly, and enables us to see the hand of God guiding in those critical, perplexing days at the beginning of our work.  

RELATIONSHIP TO DEVELOPMENT OF DOCTRINE

THE doctrines held by Seventh-day Ad­ventists did not come to us initially through the Spirit of prophecy in the remnant church, as some apparently have sup­posed, but rather by earnest individual and group Bible study. The Spirit of prophecy had a vital place in bringing light when diffi­culties confronted the pioneers, and the conclusions reached by earnest study were some­times later confirmed by revelation. There is perhaps no better way to deal with this topic than to give in outline form the documented story in two outstanding illustrations of doc­trinal development which indicate the way foundational truths were established.

Introduction of Sabbath Truth

1. SABBATH ACCEPTED BY EARLY ADVENT­ISTS. The Sabbath truth was first brought by Rachel Oakes Preston (Seventh Day Baptist) to the Adventists in Washington, New Hamp­shire. It was accepted by a few of the group there near the time of the October, 1844, dis­appointment. Early in 1845, the T. M. Preble article on the Sabbath, published in The Hope of Israel, was read by Joseph Bates, who was led to recognize the binding claims of the fourth commandment, accept the Sabbath, and begin teaching it to others.

2. ACCEPTED BY JAMES AND ELLEN WHITE.

a. First Introduction.-Ellen Harmon, with her sister and James White, was in New Bed­ford early in 1846. Elder Bates urged his Sabbath views upon them, but they did not accept his teachings.

b. Importance Not Felt. - "I did not feel its importance, and thought that he erred in dwelling upon the fourth commandment more than upon the other nine."-Ellen G. White, "Life Sketches," p. 95.

c. Accepted From Scriptural Evidence. -In August, 1846, Joseph Bates published his forty-eight-page tract, "The Seventh-day Sab­bath a Perpetual Sign." James and Ellen White received a copy of this about the time of their marriage. From the Scriptural evi­dence presented, they took their stand. "In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it."­ Testimonies," Vol. I, p. 75. There were at this time about fifty Sabbathkeepers through­out entire New England. (Id., p. 77.)

d. Accepted Before Vision on Sabbath.-"I believed the truth upon the Sabbath question before I had seen anything in vision in refer­ence to the Sabbath. It was months after I had commenced keeping the Sabbath before I was shown its importance and its place in the third angel's message."-E. G. White Letter 2, I874.

e. Vision Concerning Importance of Sab­bath.- On the first Sabbath in April, 1847, some seven months after the Whites com­menced keeping and teaching the Sabbath, the Lord gave a vision stressing its importance. A description of the scenes of this vision was sent by Mrs. White to Joseph Bates, at New I Bedford, in a letter which shortly afterward was published by him.

(1) In this vision Mrs. White seemed to be transported to heaven and conducted through the heavenly sanctuary. .

(2) In the most holy place she saw the ark that contains the law, and was amazed to note that "the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name. The holy Sabbath looked glorious-a halo of glory was all around it." (Let­ter to Joseph Bates, April 7, 1847, published by him in broadside entitled, "A Vision," Vol. 1, No. 1.) ("Early Writings," pp. 32-35.)

(3) There was also shown her the change of the Sabbath, the significance of Sabbath observance, the work before them in proclaiming the Sabbath truth, I the relationship of Sabbath observance to the trou­blous times before the loyal people of God, climaxing in the second coming of Christ bringing final deliverance.

(4) The relationship of the Sabbath to the third angel's message was also revealed: "I was shown its importance and its place in the third angel's mes­sage."-E. G. White Letter 2, 1874.

"I was shown that the third angel, proclaiming the commandments of God and the faith of Jesus, represents the people who receive this message and raise the voice of warning to the world, to keep the commandments of God as the apple of the eye, and that in response to this warning many would em­brace the Sabbath of the Lord:'-"Testimonies:' 1 Vol. 1, p. 77.

f. Confirmed by Revelation.-Thus were confirmed by revelation the conclusions in regard to the Sabbath, that had been reached by direct, earnest Bible study. God unmis­takably placed His seal of approval on their belief and teaching. This vital truth was not introduced through direct revelation, but was first seen through the study of His Word.

Time to Begin Observance of Sabbath

1. SIX O'CLOCK TIME OBSERVED.- Various times for the beginning of the Sabbath were taken by various individuals-midnight, sun­set, 6 P.M., and sunrise. For ten years the Sabbath keeping Advent­ists generally observed Sabbath from 6 P.M. Friday to 6 P.M. Saturday. (Review and Herald, Dec. 4, 1855, p. 78, col. 2.) Elder Bates, who had had long experience as a sea captain and astronomer, and who was the leader in presenting the Sabbath among Adventists, reached the con­clusion that equatorial time should form the basis for reckoning the hours of the Sabbath, and others accepted the six-to-six theory with­out much special study. (Review and Herald, Feb. 25, 1868, p. 168, col. 1.) Note the attitude of James White in 1848, after stating that "there has been some division as to the time of beginning the Sabbath. Some com­menced at sundown. Most, how­ever, at 6 P.M." Brother White even went so far as to say, "God has raised up Brother Bates to give this [Sabbath] truth. I should have more faith in his opinion than any other man's." (James White Letter, July 2, 1848; Record Book 1, pp.116, 117.)

It should be care­fully noted that while there was a slight error in detail, the position of beginning the new day at evening was essentially correct.

2. SUNRISE TIME ADVOCATED IN MAINE.-Some in Maine took the position from Matthew 28:1, that the Sabbath commenced and closed at sunrise: "In the end of the Sab­bath, as it began to dawn toward the first day of the week." (Review and Herald, Feb. 25, 1868, p. 168, col. 1.)

3. ERROR IN PRINCIPLE DIVINELY CORRECTED. -There now threatened to creep in an error in principle, which was checked through the Spirit of prophecy. Ellen White, in vision, heard the angel quote the words of Scripture, "From even unto even, shall ye celebrate your Sabbath." Lev. 23 :32. This settled the point so far as the sunrise-time fallacy was con­cerned, but the body of believers continued with six o'clock time until this error was cor­rected later from Scriptural evidence.

4. TIME OCCASIONALLY QUESTIONED. -Con­verts from among Seventh Day Baptists, and possibly others, observed sunset time, and pe­riodically raised the question of the correct­ness of the six o'clock position held by the group.

5. BIBLE STUDY ON DOCTRINAL POINT. — In the summer of 1855, John Andrews was re­quested by James White to investigate the question. His conclusions, with supporting Scriptural evidence, were read at the general conference in Battle Creek in November, 1855, at the Sabbath morning service. Elder An­drews demonstrated from nine Old Testament and two New Testament texts that "even" and "evening" were identical with sunset. (Re­view and Herald, Dec. 4, 1855, p. 78, col. 2.)

6. SCRIPTURAL TESTIMONY ACCEPTED.-The sunset time was now accepted by nearly all present at the 1855 conference. Joseph Bates and Ellen White were exceptions, both holding to the six o'clock position.

7. CONFIRMED BY REVELATION, SETTLING CONFLICTING VIEWS.-"At the close of the conference at Battle Creek referred to above, the ministers and others especially interested in the cause, had a special season of prayer for the prosperity of the cause, and in that meeting Mrs. White had a vision, one item of which was that sunset time was correct. ["Testimonies," Vol. 1, p. 116.] This settled the matter with Brother Bates and others, and general harmony has since prevailed among us upon this point."-James White, Review and Herald, Feb. 25, 1868, p. 168, col. 2.

8. SIGNIFICANCE OF FORMERLY HELD INCOR­RECT VIEWS.-"And lest any should say that Sister White, having changed her sentiments, had a vision accordingly, we will state that what was shown her in vision concerning the commencement of the Sabbath, was contrary to her own sentiment at the time the vision was given."-Uriah Smith, in Review and Herald, Aug. 3°, 1864, p. 1°9, co!. 1. Thus all could see that God was speaking, and that Ellen White was not merely repeating her per­sonal, previously held views.

Place of Visions in Church Demonstrated

In connection with the question of time to commence the Sabbath, James White wrote: "The question naturally arises, If the visions are given to correct the erring, why did she [Mrs. White] not sooner see the error of the six o'clock time? For one, I have ever been ,thankful that God corrected the error in His own good time, and did not suffer an unhappy divisioll' to exist among us upon the point. But, dear reader, the work of the Lord upon this point is in perfect harmony with His manifestations to us on others, and in harmony with the correct position upon spiritual gifts.

"It does not appear to be the desire of the Lord to teach His people by the gifts of the Spirit on the Bible questions until His servants have diligently searched His word. When this was done upon the subject of time to commence the Sabbath, and most were established, and some were in danger of being out of harmony with the body on this subject, then, yes, then was the very time for God to magnify His goodness in the manifestation of the gift of His Spirit in the accomplishment of its proper work.

"The Sacred Scriptures are given us as the rule of faith and duty, and we are commanded to search them. If we fail to understand and fully obey the truths in consequence of not searching the Scriptures as we should, or a want of consecration and spiritual discernment, and God in mercy in His own time cor­rects us by some manifestation of the gifts of His Holy Spirit, instead of murmuring that He did not do it before, let us humbly acknowledge His mercy and praise Him for His infinite goodness in con­descending to correct us at all.

"Let the gifts have their proper place in the church. God has never set them in the very front, and com­manded us to look to them to lead us in the path of truth, and the way to heaven. His word He has magnified. The Scriptures of the Old and New Testa­ment are man's lamp to light up his path to the kingdom. Follow that, but if you err from Bible truth, and are in danger of being lost, it may be that God will in the time of His choice correct you, and bring you back to the Bible and save you."­ Id., Feb. 25, 1868, p. 168, col. 2.

Confirmation of James White's Statement

"I saw that it is even so, 'From even unto even. shall ye celebrate your Sabbath.' Said the angel, 'Take the word of God, read it, understand, and ye cannot err. Read carefully, and ye shall there find what even is, and when it is.'

"I asked the angel if the frown of God had been upon His people for commencing the Sabbath as they had. I was directed back to the first rise of the Sabbath, and followed the people of God up to this time, but did not see that the Lord was displeased, or frowned upon them. I inquired why it had been thus, that at this late day we must change the time of commencing the Sabbath.

"Said the angel, 'Ye shall understand, but not yet, not yet.' Said the angel, 'If light come, and that light is set aside or rejected, then comes condemna­tion and the frown of God; but before the light comes, there is no sin, for there is no light for them to reject.' "-"Testimonies," Vol. 1, p. 116, (No­vember, 1855)

Development of Sanctuary Truth

Another striking illustration of the influence of the Spirit of prophecy in the development of Seventh-day Adventist doctrine, is found in the way in which the sanctuary truth came to us. This vitally important doctrine was also developed from earnest Bible study, and confirmed by revelation. Here is the story drawn from the documents of the times:

1. LIGHT FIRST PERCEIVED BY HIRAM EDSON. -The morning after the disappointment, in western New York, Hiram Edson said:

"I saw distinctly and clearly that instead of our High Priest coming out of the most holy place of the I heavenly sanctuary to this earth on the tenth day of the seventh month, at the end of the 2300 days, He for the first time, entered on that day into the second apartment of that sanctuary, and that He had a work to perform in the most holy place before com­ing to the earth; that He came to the marriage, or, in other words, to the Ancient of days, to receive a kingdom, dominion, and glory; and that we must wait for His return from the wedding."-Review and Herald, June 23, 1921, p. 5, col. 1. (Hiram Edson autograph statement, in Advent Source Collection.)

2. JOINT INVESTIGATION OF SCRIPTURE by Hiram Edson, Doctor Hahn, and O. R. L. Cro­sier followed. The group were led to the con­clusion that the two phases of ministry in the earthly sanctuary service were a type of Christ's ministry in the heavenly sanctuary. Therefore, events, which were to come to pass, beginning October 22, 1844, were events tak­ing place in heaven. This investigation ex­tended over a period of months.

3. PUBLICATION OF CONCLUSIONS FROM BIBLE STUDY.-Feeling that they had light help­ful to the disappointed Adventists, Edson, Crosier, and Hahn published their conclusions in the Day-Dawn (Canandaigua, New York) in the winter of 1845-46. Arrangements were also made for printing a more comprehensive article in the Day-Star (Cincinnati, Ohio), which appeared as an "Extra," dated Febru­ary 7, 1846, under the title, "The Law of Moses." This conclusively written article, which set forth the sanctuary truth from the Scriptural evidence, reached many Adventists.

4. CONFIRMED BY REVELATION

a. "About the middle of February, I845" (E. G. White Letter, July 13, 1847, Record Book 1, p. 2), Ellen Harmon, in Exeter, Maine, was given "a view of Jesus rising from His mediatorial throne and going to the holiest as Bridegroom to receive His kingdom." -Id., p. 2a,. The full significance of Christ's ministry, and its transfer in 1844 to the most holy place, was not at the time comprehended by her. "Previous to this I had no light on the coming of the Bridegroom."-Ibid. "I did not hear a lecture or a word in any way relat­ing to the Bridegroom's going to the holiest." -Ibid. (See "Early Writings," pp. 54-56.)

b. The January 24, I846, issue of the Day­Star contained the first vision of Ellen Har­mon, bringing to the attention of the Adventist readers the fact that God was communicating to the people of earth through visions.

c. The February 7 issue of the Day Star Extra presented the Crosier article on the sanc­tuary in heaven.

d. The March 14 issue carried a second Ellen Harmon communication, dated Febru­ary 15, which presented her view, relating to Christ's ministry in the heavenly sanctuary as given "one year ago this month."

"I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and did sit. . . . I saw a cloudy chariot, with wheels like flaming fire. Angels were all about the chariot as it came where Jesus was; He stepped into it and was borne to the holiest, where the Father sat. Then I beheld Jesus, as He was before the Father a great high priest."-Day-Star, March I4, I846. ("Early Writings," p. 55.)

Thus was ratified by vision this essential high point of the sanctuary truth which had been set forth on the basis of Scriptural evidence by Bible students, entirely unknown to Ellen Harmon. Official checking of mail schedules of the times indicates that her com­munication was penned and mailed before she could have seen the Crosier article in the Day Star Extra of February 7, 1846. Soon there was still further specific confirmation by rev­elation. We quote from a letter to Eli Curtis. April 24, 1847:

"The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the sanctuary, etc., and that it was His will that Brother C. should write out the view which he gave us in the Day-Star Extra, February 7. 1846. I feel fully authorized by the Lord to recom­mend that Extra to every saint."---E. G. White, "A Word to the Little Flock," p. I2.

Thus in this indisputable manner the impor­tant sanctuary truth came to us just as did the Sabbath truth, first as the result of diligent Bible study, then attested by revelation. There could be no question in the minds of our pio­neers with respect to the validity of this pivotal doctrine. It is of interest to note that the essential parts of the Crosier article were republished a number of times by the Sabbath­keeping Adventists as the best presentation available on the sanctuary question, even after Crosier had left the Sabbatarians and repudi­ated the sanctuary and the Sabbath truths.  

THE SABBATH CONFERENCES OF 1848

It is important to keep in mind the fact that during the: formative period of our work, 1844-1855, the pioneers did not have the benefit of church or denominational organiza­tion, that there was as yet no system of financial support to maintain the work, and that there were no publications to steady and unify the teachings and manner of labor. They were bound together by two strong ties-the experience through which they had passed in the great advent movement, and their continuing confidence in the soon coming of Christ. They were motivated by a firm determination to hold fast their confidence in God's leadership, and, as far as possible, to reinstill that confi­dence in the hearts of their former Adventist brethren.

Great lines of truth were gradually unfold­ing before them, and they, in turn, were pro­claiming these truths to others. The venerable Elder Joseph Bates in New England was lead­ing out in teaching the Sabbath truth. Hiram Edson and his associates in western New York had discovered and were proclaiming the sanc­tuary truth. To Ellen Harmon-White, in Maine, divine revelations were imparted, which established confidence in God's leadership in the advent movement. There were also visions that met errors and fanaticisms, and others that confirmed and enriched the foundational doctrinal points. Now the time had come for the convergence of these truths into one body of doctrine.

This was brought about in 1848, through a series of Sabbath conferences. Five in all were held. At the earlier of these, the doc­trines were clarified and bound together as a unit of truth; the later conferences served largely as teaching and unifying agencies.

Five Sabbath Conferences of 1848

1. Rocky Hill, Conn., April 20-24, Albert Belden's house. ("Life Sketches," p. 108.) Attendance, fifty. Leading workers present: Bates, Gurney, Chamberlain, James and Ellen White. "Brother Bates' principal subject was the commandments." "Entrance to 'life' was by keeping the commandments, and to break them was sure 'death.' "-James White Letter, April 27, 1848. (Record Book I, p. 9.)

2. Volney, N.Y., beginning Aug. 18, 1848, Brother Arnold's barn. ("Spiritual Gifts," Vol. II, p. 97.) Attendance, Thirty-five. Leading workers present: Bates, Chamberlain, Gurney, Edson, James and Ellen White. Principal sub­jects: "Brother Bates preached the Sabbath to them with strong argument" "My principal message was on Matthew 25 :1-11."-James White Letter, Aug. 26, 1848. (Record Book I, p. 18.)

3. Port Gibson, N.Y., Aug. 27, 28, Hiram Edson's barn. (James White Letter, Aug. 26, 1848; Record Book I, p. 19.) ("Spiritual Gifts," Vol. 11, p. 99.)

4. Rocky Hill, Conn., Sept. 8, 9. (James White Letter, Aug. 26, 1848; Record Book 1, p. 22.)

5. Topsham, Maine, Oct. 20-22, Brother Howland's house. Workers expected: Bates, Gurney, Nichols, James and Ellen White. (James White Letter, Oct. 2, 1848; Record Book 1, p. 24.)

How the Doctrines Were Established

Those who had been led by Bible study to cer­tain doctrinal conclusions, presented their find­ings to the group of workers at these confer­ences. They were united on some points, but on others they at first held widely divergent views. At one of the earlier meetings, "hardly two agreed. Each was strenuous for his views."  Spiritual Gifts," Vol. II, p. 97. At these conferences, the distinctive doctrines were re­studied, and the several points of truth were formed into one unified belief. It was here that the foundations of Seventh-day Adventist doctrine were laid. And here again, God used the Spirit of prophecy to protect and lead His people, through giving one or two visions at each of the conferences. These visions, how­ever, did not constitute a substitute for Bible study. Ellen White wrote of this experience in 1903.

"Many of our people do not realize how firmly the foundation of our faith has been laid. My hus­band, Elder Joseph Bates, Father Pierce, Elder Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word.

"Again and again these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power. When they came to the point in their study where they said, 'We can do nothing more,' the Spirit of the Lord would come upon me, r would be taken off in vision, and a clear explanation of the passages we had been studying would be given me, with instruc­tion as to how we were to labor and teach effectively. Thus light was given that helped us to understand the Scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to the time when we shall enter the city of God, was made plain to me, and I gave to others the instruction that the Lord had given me.

"During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the scriptures we were studying. This was one of the greatest sorrows of my life. I was in this con­dition of mind until all the principal points of our faith were made clear to our minds, in harmony with the word of God.

The brethren knew that when not in 'Vision, I could not understand these matters, and they ac­cepted as light direct from heaven the revelations given."-Ellen G. White Special Testimony, Series B., No. 2, Pt. 56, 57. (Ital­ics mine.)

Writing shortly after the time of the Sab­bath conferences, Ellen White stated:

"We had to search and wait the opening of truth, receiving a ray of light here and a ray there, laboring and pleading for God to Conferences in New Hampshire and Maine to reveal truth to us. But now the truth is plain; its rays are brought together. The blazing light of truth when it is presented as it should be can be now seen and brought to bear upon the heart."-E. G. White MS 3, 1854. (Feb. 12, 1854.)

The implication of the foregoing statements is one of vital importance that should be clearly understood by all. N ever in the experience of Seventh-day Adventists have visions been given to take the place of earnest Bible study. Writing in 1888, at a time when diligent study was being given to certain Bible truths, with some differences of opinion, Ellen White sig­nificantly asked:

"Why was it that I lost the manuscript and for two years could not find it? God has a purpose in this. He wants us to go to the Bible and get the Scripture evidence. I shall find it again and present it to you. But this investigation must go forward." -E. G. White MS 9, 1888. (Italics mine.)

By the year 1850 the lines of fundamental truth were quite well understood and clearly defined. The pioneers expressed unbounded confidence that what they held was "present truth." Note the following:

"Our position looks very clear; we know we have the truth."-Ellen G. White Letter, March, 1849. Record Book 1, p. 72.

"Those who labor in the cause have much to discourage them; also they have much to encourage them. It seems that those who come into the whole truth now will stand. This is encouraging indeed. Much labor and money has been spent in time past where no visible good now appears, but those who spend -time, talent, and money in the cause now are sure of a reward."-James White Letter, March 22, 1849. Record Book 1, Pt. 41, 42.

"We have the truth, we know it."-E. G. White in letter. Record Book I, p. 54.

Five years later, Elder White made this ret­rospective statement:

"By care and incessant labor and overwhelming anxiety has the work gone on until now the present truth is clear, its evidence by the candid undoubted, and it is easy to work now to carry on the paper to what it was a few ,years ago. The truth is now made so Plain that all can see it and embrace it if they will, but it needed much labor to get it out clear as it is, and such hard labor will never have to be performed again to make the truth clear."-E. G. White MS 2, 1855. (Aug. 26, 1855.)

Foundation Truths to Stand

"When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given, are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as the foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit. . . .

"We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God's word, and are to be respected, the applica­tion of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstra­tion of the Holy Spirit that gave power and force to the past messages that have come to the people of God."-E. G. White Letter 329, 1905. ("Counsels to Writers and Editors," pp. 31, 3.2.)

What Constitutes "Present Truth"

A careful study of documents of the time re­veals what was denominated "present truth" in this formative period. It did not, as some have thought, embrace the wealth of prophetic inter­pretation, details of which were unfolded dur­ing the ensuing two or three decades, but was made up of vital "essentials," "pillars," "foun­dations." These may be listed as:.

1. The second advent of Christ.

2. The binding claims of the seventh-day Sabbath.

3. The third angel's message in its fullness, in correct relationship to the first and second angels' messages.

4. The ministry of Christ in the heavenly sanctuary, which ministry would cease not long before the second advent (with emphasis on the work beginning the tenth day of the seventh month, 1844).

5. The non-immortality of the soul.

These structural doctrines formed the "firm platform" which, in 1858, was described by Ellen White, upon which "nearly all stood firm." ("Early Writings," p. 259.) These constituted the "landmarks" enumerated by Ellen White thirty years later in connection with a discussion in which some wished to include minor points that were then being considered. Note the following statement:

"There was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. . . . They had perverted ideas of what constituted the old landmarks.

"The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God's people upon the earth, [also] the first and second angels' messages and the third, unfurling the banner on which was inscribed, 'The commandments of God and the faith of Jesus.' One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth c