Prophetic Guidance in Early Days

The fourth part of our look at the influence of the Spirit of Prophecy from 1844 to 1855 examines the Sabbath conferences of 1848.

By ARTHUR L. WHITE, Secretary of the Ellen G. White Publications

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 divine 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. ic8.) 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. II, p. 99.)

4.  Rocky Hill, Conn.. Sept. 8, 9. (James White Letter, Aug. 26, 1848; Record Book I, 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 I, 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, I 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, pp. 56, 37. (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 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. 52, 185,4.)

The implication of the foregoing statements is one of vital importance that should be clearly understood by all. Never in the experience of Seventh-day Adventists have visions been given to take the place of earnest Bible study. Writing in 5888, 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 manuscriot 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, 2149. Record Book I, 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 I, pp. 41, 42. (Italics mine.)

"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.)

"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 he 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 Editors," p. 20.)

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 expectation.

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. Nonirnmortality 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:

"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 com­mandment flashed its strong rays in the pathway of the transgressors of God's law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks."—E. G. White MS 13, 1889. ("Coun­sels to Editors," pp. 21, 22.)


Ministry reserves the right to approve, disapprove, and delete comments at our discretion and will not be able to respond to inquiries about these comments. Please ensure that your words are respectful, courteous, and relevant.

comments powered by Disqus

By ARTHUR L. WHITE, Secretary of the Ellen G. White Publications

May 1941

Download PDF
Ministry Cover

More Articles In This Issue

Measuring Religion with a Tapeline

Q. Can we maintain our church standards through church legislation?

Missionary Wives in Times of Crisis

A Survey of Mission Problems, Methods, and Relationships.

Approaching North American Indians

An outline for work among all North American Indian tribes.

Don't Neglect the Blind

Doubtless no group of persons elicits a more sympathetic interest and arouses a greater desire to give help, than do those who are compelled to move about in a world of perpetual darkness.

Radio and the Divine Commission (Concluded)

Getting results is the thing that counts, whether it be in radio preaching or in selling automobiles.

The Projector in Cottage Meetings

In general, people are "picture-minded" to­day. We must therefore take advantage of the projector in our meetings.

Preparing and Delivering Sermons

Biblical Exposition and Homiletic Helps

Editorial Keynotes

Editorial Policies and Safeguarding Provisions.

The Evangelistic Song Service

We have yet to see in most of our evangelistic efforts the full power and effectiveness of the song service.

Denominational Principles and Standards

Presented at Medical Workers' Council, Boulder, Colorado, December, 1940.

View All Issue Contents

Digital delivery

If you're a print subscriber, we'll complement your print copy of Ministry with an electronic version.

Sign up
Advertisement - RevivalandReformation 300x250

Recent issues

See All