The third session of the European Council of Seventh-day Adventist Missions opened Tuesday morning, September 15, in Basel, Switzerland. Twenty delegates from the Central European Mission, seven from the British Mission, six from the Scandinavian countries, and three representatives from North America were present. The delegates were joined by a substantial number of laymen who came in, largely from Switzerland but also a few from other countries. The meeting, which W. C. White described as a "miniature General Conference," was to convene for a week, but as the work got under way it was extended to two full weeks. It was a time of spiritual refreshing, a time of learning, and a time of constructive planning for the work of God in new and varied fields. Ellen White divided her time between writing and diligent public labor, as was usually the case in a meeting of this kind.
The session opened at 11:00 A.M., but for Ellen White the day started much earlier. She wrote of it in her diary:
It is a beautiful morning. Rose at five and commenced writing. Have written four pages before breakfast. Brethren Lane, John, and Wilcox [workers from England] have come, and Sister Lane and Sister Jenny Thayer. Wrote eight pages to Elder Butler, two pages to Sister Lockwood, two pages to May Walling.--Manuscript 16a, 1885.
Establishing the Daily Program
The opening of the council was accompanied by the usual formalities: song; prayer; a welcome from B. L. Whitney, who would serve as chairman of the council; and the appointment of committees. The daily program included an early-morning devotional meeting at half past five, business meetings morning and afternoon, and a practical sermon in the evening. Committee meetings filled the rest of the first day.
With the afternoon devoted to committee meetings, Ellen White for the first time had an opportunity to slip away for a little sightseeing. Of this she wrote in her diary:
We rode out for the first time since coming to Basel. We crossed the Rhine and entered Germany. The bridge across the Rhine was built upon strongly made boats. The Rhine is a swift-running stream. We saw milk cows harnessed up as horses to plow and to draw loads of vegetables and fruits in their wagons. We saw women wheeling heavy wheelbarrows and drawing hand wagons.
We passed by the hotel of the Three Kings. There are three large life-size statues. This is the most noted hotel in Basel. The kings and nobles stop at this hotel.
Wrote twelve pages [eight pages to Elder Butler, two pages to Sister Lockwood, two pages to May Walling].--Manuscript 16a, 1885. (Somewhat rearranged for continuity.)
Ellen White was the devotional speaker at five-thirty Wednesday morning. This was her first meeting with the workers who had come in especially to the council. She directed her remarks to the necessity of cultivating love and tenderness for one another.
A Bible Institute Proposed
At the nine o'clock business meeting W. C. White spoke of making the most profitable use of the time they would spend together. He suggested that a Bible institute, devoted to giving Bible readings and the investigation of difficult Bible subjects, be held through the meeting. Bible studies prepared in America could be revised and translated into French, German, and Danish-Norwegian and serve as the basis of their work. He suggested also that an English class could be held for those who might wish to attend.
Accordingly, the daily program was adjusted to include a nine o'clock Bible class, which J. G. Matteson conducted. Suggested topics were the second advent of Christ, the millennium, and the return of the Jews--matters of special interest in Europe. Each evening at six-thirty, three Bible reading classes would be held, with S. H. Lane leading out in English, J. Ertzenberger teaching the German class, and A. C. Bourdeau taking the French group. Provision was made for answering questions that could be discussed with profit, and a question box was provided.
So the stage was set for a very profitable council, with daily reports from the various fields of labor, business sessions, and daily periods devoted to the study of the Bible and the English language.
Evangelistic Use of Literature
Special attention was given early to the circulation of evangelistic literature, both periodicals and books. Church leaders had hoped that with so few ministers in the countries of Europe, the third angel's message could be spread largely through publications distributed by colporteurs. But the reports of literature sales from door to door were disheartening. During the preceding year sales in the Scandinavian countries amounted to $1,033; Great Britain reported $950; and the Central European Mission, which without books in German and French had to work with periodicals, reported sales of $1,010.
The literature evangelists reported that the people of Europe were not accustomed to purchasing books or magazines from door-to-door salespersons, but secured them from bookstores. Colporteurs and church leaders, especially those from Catholic countries, urged that the literature evangelists must be supported by salaries, which was the custom of leading evangelical societies (Life Sketches of Ellen G. White, 284).
This was a crisis moment for the work of the church in Europe, but one that did not take the Lord by surprise. Already He had instructed His servant that books could be sold successfully in Europe by thoroughly trained, dedicated colporteurs. So Ellen White was prepared. She talked courage:
When the work goes hard, and you become discouraged and are tempted to abandon it, take your Bible, bow upon your knees before God, and say, "Here, Lord, Thy word is pledged." Throw your weight upon His promises, and every one of them will be fulfilled.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 153.
When the discouraging reports of the colporteurs reached a climax, she declared that in spite of all the difficulties, the workers must have faith that success would attend their labors. She told them that she had been shown that books could be sold in Europe to give support to the workers, and bring sufficient returns to the publishing house to enable it to produce more books. She declared:
God will soon do great things for us if we lie humble and believing at His feet.... More than one thousand will soon be converted in one day, most of whom will trace their first convictions to the reading of our publications.--The Review and Herald, November 10, 1885 (in D. T. Bourdeau report).
Study was given to tract distribution as an evangelistic thrust. W. C. White told of the plan used in America of placing tract distributors (racks) in railroad stations, hotels, and public places. From these the public could select, without charge, appropriate publications. This would augment the work of the ministers and colporteurs. There was a wholesome discussion of the tract work. England, with its traveling public and recreational spots and its steamships leaving for different parts of the world, seemed to offer a promising opportunity for working in this line. It was voted:
That we request the International Tract Society to furnish distributors, or the means by which distributors can be obtained, to be placed on the transatlantic steamers leaving Liverpool.--Ibid., November 3, 1885
Another action aimed at upgrading missionary literature called for the use of illustrations in the various periodicals. As to the larger literature ministry, the following action was taken:
Whereas, The work is great and laborers few, and the greater part of the work of enlightening the people on the subject of present truth must be done by the means of publications; therefore--Resolved, That it is the duty of our ministers to encourage and educate young persons to become successful canvassers and colporteurs, by holding institutes, and by connecting them with tent labor and other work, where it may be deemed advisable, thus helping them to obtain the necessary qualifications for this work.--Ibid.
The next action called for a colporteur institute of three to four weeks, to be held in England.
Within a few years, with the thorough training of colporteurs, it was found that Adventist literature could be sold widely in the countries of Europe.
The Thrust of Public Evangelism
The council turned its attention to those methods in public evangelism that could be employed successfully in Europe. The varied circumstances and divergent customs in different countries had a bearing on the discussions.
Halls for meetings were hard to secure and often expensive. In England a tent had been used successfully. A. A. John, from Wales, reported that working in what was known as "the watering places," which drew the upper classes and wealthy, gave good promise. He had been holding open-air meetings and was thoroughly convinced that this was the way to go. Ellen White was drawn into the discussions on Sunday, September 20. Of this she wrote to the president of the General Conference:
I attended the morning session of the council. I was requested to speak in regard to holding tent meetings in Europe. I told them that according to the light the Lord had given me, tents could be used to good advantage in some places, and if conducted properly, would result in great good. I did not know at the time why they had called me out on this, but learned it was because Brother John had previously spoken rather against tents being the best for meetinghouse purposes.
I then presented my objections in regard to open-air meetings. They are very wearing to our ministers, because [they are] taxing to the vocal organs. The voice is strained to an unnatural pitch, and would be greatly injured by this method of labor.
Another objection was that discipline and order could not be preserved; such labor would not encourage studious habits in diligently searching the Scriptures to bring from God's storehouse things both new and old. The worker is not qualifying himself to become a thorough workman; he cannot possibly prove his own work by concentrating his labors to bring out and organize a church. He does not do the very work so essential to be done, not only to preach but to follow up his labor by ministering, by becoming acquainted with interested ones, going to their homes, opening to them the Scriptures around the fireside, making plain essential points of present truth, and removing the objections which always will arise when the truth is brought in conflict with error.
The Bible talks, the humble, earnest prayer with the family, accomplish a greater work than the most powerful discourses can accomplish without this personal effort. In the open-air meeting there cannot be that complete work done in binding off the work.... Sometimes great good may be done by this manner of labor. But as a practice it is better to reach the people in some other way.--Letter 23, 1885.
Tents were being employed successfully in America, where more than a hundred tent meetings were reported to be in progress. She pointed out that evangelists should know what they are doing and for whom they are laboring. The work should be thoroughly bound off, so that it would not ravel out. One report of this meeting stated:
She [Ellen White] thought that tent meetings are one of the very best ways to conduct religious services, and that according to the light given her, God will bless such meetings in Europe. When one is speaking in a tent there is not as much strain on the voice, which should be carefully cultured and managed. The melody of the voice should be preserved. It is one of the greatest instrumentalities in the hands of God for the salvation of souls.--The Review and Herald, November 3, 1885.
The better part of two days was given to the matter of tents and their use in evangelism. At the end of the discussion it was voted to recommend:
(1) That a second tent be purchased for use in England [for] the coming season; (2) that a tent be obtained in time for use [for] the coming season in Sweden; (3) That the Swiss Conference purchase two tents, one for the German and one for the French work; (4) That we request the General Conference to furnish a tent for use in Italy.--SDA Yearbook, 1886, p. 95.
Elder John, who favored a different type of work at the "watering places," was most unhappy and distressed and let it be known.
Problems Unique to Europe
During the council, study was given to several problems faced by Seventh-day Adventists in certain European countries. One was compulsory military service, which was brought to the floor through the committee on resolutions:
Should we bear arms, or serve in the army? and if so, is it lawful to serve on the Sabbath?
The published report of the meeting is:
With reference to this, it was moved that the Executive Committee of the Council prepare a circular treating upon this subject, offering suggestions in regard to it for the instruction of our brethren. From the ensuing discussion it appeared that military service is compulsory in Switzerland, Germany, France, and Italy. The length of service required varies in the different countries, but the service is such that it is very difficult to keep the Sabbath.--Ibid., November 3, 1885
Then there was the perplexing matter of compulsory school attendance of Adventist children on the Sabbath. [See E. G. White counsel on school attendance on the sabbath in Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 216-218, and Testimony Treasures, Vol. 2, pp. 180-185.] In Switzerland all children between the ages of 6 and 14 were required to be in school six days of the week, and no arrangement could be made for them to be excused on the Sabbath. Some parents who kept their children at home on the Sabbath had been fined, some imprisoned. Ellen White counseled faithfulness to God, regardless of circumstances. Two alternatives were suggested: (1) Establishing a church school in Basel, and (2) getting up a petition to be circulated, to be accompanied by appropriate tracts and leaflets.
Among the many resolutions passed during the two-week session was the following:
Resolved, That we express our gratitude to God for the labor and counsel of Sister E. G. White and her son, Elder W.C. White, at these meetings; that we invite them to visit Scandinavia, Great Britain, and other fields, and to remain sufficiently long in Europe to do the work Providence has assigned them.--Ibid.
This settled the question as to whether Ellen White would attend the next session of the General Conference scheduled for November. She would not.
The Test Comes to Daniel Bourdeau
On Wednesday, September 23, a small group met to consider certain moves that should be made to advance the cause. In the group were Ellen White; Daniel Bourdeau and Marian, his wife; A. C. Bourdeau and his wife, Martha; B. L. Whitney and his wife; and H. W. Kellogg. The fields of labor for certain of the workers was discussed, and then Daniel Bourdeau came forward with an interesting and potentially explosive proposition. Ellen White's diary gives the picture:
Daniel then presented his plans that France and Italy be not encouraged to unite with Switzerland but become a separate conference and use their means among themselves to build up their own conference. This I earnestly opposed, for the influence would be bad. It would not lead to union and harmony in the work, but to separate interests, and they would not labor for that oneness that the Lord demands.--Manuscript 16a, 1885.
Bourdeau argued that each one of the national groups was jealous and independent and therefore would resent being a part of the Swiss Conference. Ellen White suggested that this was a strong reason why each group should learn to blend with other nationalities. As she reported the experience to the president of the General Conference, she said:
I told Brother Daniel that this would not be in accordance with God's will.... The truth is one. It will take people from France and Italy, and, mingling them with other elements, soften and refine them through the truth.--Letter 23, 1885.
She pointed out that the cause was still in its infancy in the European countries and that to follow this suggestion would result in weakness. In the face of this dissent, Bourdeau grew excited and declared that he had been abused as he had labored in the cause, and cited examples. Ellen White walked out of the room. When she next wrote in her diary, she declared: "I will not give sanction to any such spirit."--Manuscript 16a, 1885.
As she reported the conference in the Review and Herald, she told of her emphasis given through the council:
I felt urged by the Spirit of God throughout the meetings to impress upon all the importance of cultivating love and unity. I tried to present the danger of building up separate interests between nationalities. We are all bound together in the great web of humanity, and all that we do has a relation to others.--The Review and Herald, November 3, 1885.
She spoke Thursday morning at the devotional hour. With the meeting in which Bourdeau had taken such a strong position clearly in her mind, she again directed her remarks to the unity that should exist between the different nationalities. She stated:
Some who have entered these missionary fields have said, "You do not understand the French people; you do not understand the Germans. They have to be met in just such a way." But, I inquire, does not God understand them? Is it not He who gives His servants a message for the people?--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 136.
She employed the illustration of the Jewish temple. Its stones were quarried out of the mountains, but when they were brought together they formed a perfect building. Then with great candor she declared:
Let no one think that there need not be a stroke placed upon him. There is no person, no nation, that is perfect in every habit and thought. One must learn of another. Therefore God wants the different nationalities to mingle together, to be one in judgment, one in purpose. Then the union that there is in Christ will be exemplified.--Ibid., 137.
She stated that she had been almost afraid to come to Europe because she had heard so much about the peculiarities of the various nationalities. But then she realized that God could bring people where they would receive the truth. She urged:
Look to Jesus, brethren; copy His manners and spirit, and you will have no trouble in reaching these different classes. We have not six patterns to follow, nor five. We have only one, and that is Christ Jesus. If the Italian brethren, the French brethren, and the German brethren try to be like Him, they will plant their feet upon the same foundation of truth; the same spirit that dwells in one, will dwell in the other--Christ in them, the hope of glory. I warn you, brethren and sisters, not to build up a wall of partition between different nationalities. On the contrary, seek to break it down wherever it exists....
Labor for unity, labor for love, and you may become a power in the world.--Ibid., 137, 138.
The counsel was quite in line with the theme she had kept before the council. She made no reference to any individual. But Daniel Bourdeau jumped to his feet and declared that the remarks had been directed to him personally, and he tried to vindicate himself. Writing of it to Butler, Ellen White explained:
I had, during the meeting, spoken upon general principles.... Now I had overturned his imaginary castle that he was building, and he acted as though he had received his death blow.--Letter 23, 1885.
Bourdeau absented himself from the meetings through the day and began to pack his belongings, planning to leave the next morning. Ellen White was greatly distressed. She wrote in her diary that Daniel had been "taking counsel with Daniel and the adversary of souls" (Ibid.). She pleaded with God for the man, and she felt urged to speak to him again. As she paced the floor of her room in great agony of mind, she kept saying to herself, "I cannot talk with him; I cannot meet his defiant, stubborn spirit." But she knew she must, so she sent for him and his wife to come to her room, along with his brother and Whitney, Lane, and White.
As she began to talk directly to Daniel, he interrupted, saying he would rather see her alone because of the things he had suffered from his brethren in the past. She told him she wished him to be silent, for she had the word of the Lord for him. He quieted down. Then she gave him "such a message as I wish never to speak again to mortal man" (Ibid.).
It seemed to her that Bourdeau was in a life-and-death struggle, and she must warn him of his danger. He complained that she had hit him with her talk that morning, but she reminded him that he had stood where he could easily be hit. She reported to Butler the admonition she gave to Bourdeau:
The arrows of the Almighty must wound you so sorely that you will feel that you need a physician. "I have torn," saith God, "and I will heal; I have smitten and I will bind you up." When you come, meek and lowly, then Jesus will pardon your transgressions.--Ibid.
She charged him not to leave the house till the power of the enemy was broken. Then they all knelt and prayed. "He prayed for himself rather faintly," wrote Ellen White. She prayed, as did others. She recognized that a terrible struggle was going on with Daniel. He made some concessions, but not full surrender. "His face," she said, "looked as though soul and body were rent asunder."--Ibid. But the Sabbath was drawing on.
That Friday evening a meeting was planned for the ministers alone. The down-to-earth discussions of the past few days had brought to the front several sore spots, as cherished positions held by some had failed to gain approval. A. A. John, from the British field, was still upset because he received no encouragement to proceed with his plans to make large efforts at the "watering places," where the wealthy would assemble in the vacation season. To labor in these circumstances was costly and promised but little in returns. Others also had injured feelings. Ellen White faced the meeting with some trepidation. She feared Daniel Bourdeau would not be there. Her diary tells the story:
There were present about seventeen ministers and their wives. Brother Daniel Bourdeau was present. The Spirit of the Lord rested upon me, and I prayed for light and grace from heaven. My faith laid hold upon the promises of the Lord, and His Spirit came into our meeting in large measure. Hearts were broken before Him.
Brother Daniel Bourdeau wrenched himself from the shackles of Satan, and surrendered his will to the Lord. Satan had thought to gain the victory over this brother, but he was signally defeated. Angels of God were in the meeting, and the power of God was felt.
Brother Albert Vuilleumier prayed in French, but we understood the spirit that inspired it. Brother Matteson's petition was indited by the Lord, and was offered in brokenness of heart. I felt the peace of Jesus in my soul. I had carried a heavy load, and now I rolled that load upon the great Burden Bearer. I could do nothing; Jesus could do everything; and I felt the peace of Christ in my heart.--Manuscript 20, 1885.
A Vision Depicting the Workers as God Saw Them
In the hours of that night Ellen White was given a significant and solemn vision and was able to sleep but little. Before going into the early Sabbath morning devotional meeting, she spent time in prayer. Then she made her way to the small room where the workers were to meet at six o'clock. She found twenty-three there. She opened the meeting with prayer. Heaven seemed near. Daniel Bourdeau prayed next and confessed his weakness in yielding to the temptations of the enemy. "He made a more full surrender to God," noted Ellen White, "and light from God shone into his heart."--Ibid.
Her remarks that Sabbath morning related to the holy character of the work and the necessity of improving the talents God has given.
Vividly this stood out in her mind as she addressed the workers that Sabbath morning on the sacred character of the work in which they were engaged, and the need of their improving the talents God had bestowed upon them.
On Sabbath afternoon Ellen White spoke again in the chapel. She had chosen her text, Zechariah 3:1: "And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him." Then the Lord led her mind into an unexpected channel. Addressing by name some before her, she bore testimony of encouragement to certain individuals in the audience. In words of hope for Mrs. A. B. Oyen, she exhorted her to take Christ as her Saviour, looking away from the imperfections of self to Jesus, believing that He alone could remove her defects and give her His righteousness. Speaking to her in pointed language, Ellen White said, "Jesus stands at the door of your heart my sister, knocking for entrance, inviting you to let Him in. Will you hear His voice? Will you open the door? Will you renounce self and welcome Jesus? ...What answer have you to give?"--Ibid.
Then she turned to a discouraged, self-effacing woman, the one later pictured in Steps to Christ, 116, 117 as walking in sadness in a garden. Straying from the path and finding herself beset by briers and thorns, she saw the garden spoiled by thorns rather than gathering "the roses, the lilies, and the pinks." Ellen White said to her:
Sister Martha Bourdeau, Jesus loves you. Why gather about your soul the clouds of darkness? Why walk in a fog of unbelief? ...Come just as you are, helpless and hopeless.--Manuscript 20, 1885.
After quoting a number of precious promises, she again addressed Martha directly:
My sister, have you not every encouragement to gather up your confidence? Have you endeavored not only to believe in Christ but to live in your daily life as His disciple?--Ibid.
That Sabbath afternoon meeting brought courage to many hearts. The remaining two days of the council bore witness to the fruitage of the messages presented. Sunday morning, September 27, Ellen White urged the workers to be of one mind and of one judgment, ready to receive advice and counsel from one another. She pointed out that:
The Lord can do nothing for us unless we submit to His molding hand. We must be molded as clay is molded in the hands of the potter.... A strong, determined will is essential, but it should be under submission. It should not bear the mold of selfishness, but the grace of Christ should be seen in all the words and ways.--Ibid.
The response that Sunday morning was most gratifying. Ellen White was pleased to write of it in her diary:
Many precious testimonies were borne. Sister Oyen spoke more hopefully....
Brother Oyen bore an excellent testimony....
Brother Matteson's testimonies tell on the right side every time. He has been a blessing all through these meetings.
Many humble confessions have been made, and many tears shed. A blessed work is being done for Brother Daniel Bourdeau. He seems to be clothed in his right mind.
Sister Martha Bourdeau [wife of A. C.] bore a good testimony. She says that she will trust in God, that she will dismiss her doubts, that she will no longer deplore her darkness, but will talk of the light, of Jesus and His love and mercy....
For the first time since our meetings began, Brother John surrendered his ideas and his set notions of laboring in large watering places.--Ibid.
This was indeed a significant victory.
Attitudes Toward the Spirit of Prophecy
When the council assembled Sunday evening for their first business meeting of the new week, it is quite understandable that the first action read:
Resolved, That we express our continued confidence in the gift of prophecy, which God has mercifully placed among His remnant people, and that we will endeavor to show our true appreciation of the same by practically carrying out its instructions.--The Review and Herald, November 3, 1885.
Monday afternoon, September 28, as the council neared its close, a resolution was passed calling for a permanent record of the main features of the work done. It bears the marks of the mind of W. C. White, for several years the secretary of the General Conference Foreign Mission Board and a publishing man through and through:
Resolved, That the report of this council, the financial and statistical report of the European mission, with the report of Sister White's morning talks and a sketch of her visit to the missions, be published in a large-page pamphlet in the English language, that our brethren in America may share the blessing of this good meeting.--Ibid.
We today rejoice in the 294-page volume titled Historical Sketch of the Foreign Missions of the Seventh-day Adventists. [Available from leaves of autumn books, P.O. Box 440, Payson, Arizona 85541.] It reports overseas activities in Australia as well as Europe.
On the last evening of the council Ellen White spoke briefly on the importance of taking advantage of the opportunities for labor close at home. Workers should take their Bibles and with humble hearts sit down with families and open the Scriptures, bringing in the harvest in a humble fashion. J. G. Matteson preached the evening sermon, and Albert Vuilleumier was ordained to the ministry. In this service, D. T. Bourdeau, whom Ellen White pronounced "a converted man" (Manuscript 24, 1885), offered in French one of the two ordination prayers. The other, in English, was offered by S. H. Lane.
The last meeting of the council was held at 7:00 A.M. Tuesday morning, September 29. It was given to some remarks and to two routine business matters. Ellen White admonished all to fight the good fight of faith and to keep their hearts in the love of God and resist all doubts. "Our hearts have been drawn together at this meeting by the love of Christ," she said. "Let that love be cherished."--Ibid.
On one of the last days of the council, she observed:
All through this meeting we have striven for harmony and unity, and I think that there is now a better state of things. All accept the words I speak, although at times they are very close and pointed.--Manuscript 20, 1885.
Sequel--Daniel Bourdeau's Report
Daniel Bourdeau had accepted the third angel's message at the age of 22. Soon after his conversion he had been given strong evidence of Ellen White's call and work, for on June 28, 1857, he had witnessed her in vision. He later declared, "Since witnessing this wonderful phenomenon, I have not once been inclined to doubt."--In A. L. White, Ellen G. White, Messenger to the Remnant, p. 24. But when the testimony of Ellen White touched his life, he almost floundered. He reported his experience of victory in Ibid., November 10, 1885. His report opened with words that reflected his attitude:
This council is among the precious gatherings of the past. Of all the general meetings of our people I have attended in twenty-nine years, I think of none that could be more properly pronounced a success, in every sense of that term, than this one. Christian love and union prevailed throughout. There was a wonderful blending of nationalities, all seeming to feel that the cause was one, that our aim was one, and that we must unitedly push on the work to certain victory.
He then turned to the matter that came close to him in his personal struggle to relate to the Spirit of Prophecy counsels:
The labors of Sister White and her son, Elder W. C. White, were highly appreciated at this general gathering....
How interesting and wonderful it was to hear Sister White correctly delineate the peculiarities of different fields she had seen only as the Lord had shown them to her, and show how they should be met; to hear her describe case after case of persons she had never seen with her natural vision, and either point out their errors or show important relations they sustained to the cause, and how they should connect with it to better serve its interests!
As I had a fair chance to test the matter, having been on the ground, and knowing that no one had informed Sister White of these things, while serving as an interpreter, I could not help exclaiming, "It is enough. I want no further evidence of its genuineness."
Then he gave some even more intimate reasons for his confidence, reasons tied in with his own personal experience:
Not only does this gift reprove sin without dissimulation and partiality, as did Nathan when he said to David, "Thou art the man," but it deals in words of encouragement to help those reproved to overcome, and to inspire hope, faith, and courage to the desponding. It not only probes the wound, but it also pours in the oil, binds the wound, and hastens the process of restoration. It brings the receiver to the Bible, and earnestly endeavors to carry out the instructions it enjoins, exemplifying in a marked degree the rare graces of modesty, true humility, and self-denial.
It identifies itself with those for whom it labors, bearing their burdens in earnest, persevering prayer, forgetful of self and ease, and keeping the glory of God and the salvation of souls in view, aiming to secure these at any sacrifice. It brings with it the supernatural discernment that Peter evinced in the case of Ananias and Sapphira. It brings with it the miraculous, without which, religion were a formal, heartless, lifeless, human affair, and for want of which the masses of religionists of today are perishing.
True to its name, it deals in prophetic utterances in harmony with the Bible, to help those who fear God to properly and speedily perform the gospel work, and to safely pass through the perils of the last days. The instrument presents no attractions from the standpoint of show and popularity, that, following the path of humility, the gift may help in the work of converting men to God and not to man, and that God may have all the praise.