J. N. Loughborough (1832-1924): “In October of this year , Moses Hull, who was considered a good debater, held a discussion in Paw Paw, Mich. with a noted Spiritualist named Jamieson. At that time Hull partially fell under the influence of satanic delusion. On Nov. 5, several persons assembled at my home to talk with him. At the close of the interview, we had a prayer season, and while in a kneeling posture, Mrs. White was taken off in vision. Some of the things she saw at this time are recorded in Testimonies, Vol.1, page 426. My next-door neighbor, Mr. Diagneau, had never before seen her in vision, and so used many tests to satisfy himself that she did not breathe, that she knew nothing of what transpired around her, and that she was controlled by a superior power. Mr. Diagneau was a strong man, a stone mason. While in vision Mrs. White would clasp her hands together upon her chest, and he could not by the utmost exertion raise one finger sufficiently to get his thumb and finger between her finger and hand. Almost the next moment she would unclasp her hands and gracefully move her arm and hand toward the subject she seemed to be viewing. 34 While her arm was extended, Elder White said, “Brother Diagneau, that looks like an easy motion, and as though you, a strong man, could easily bend her arm. You can try it if you wish.” He then placed his knee in the bend of her elbow, and taking hold of the extended hand with both his hands, pulled backward with all his might without bending it in the least. He commented, “I would as soon try to bend an iron bar as that arm.” Before he had closed the sentence, her arm passed gracefully back to her chest, but with a force that slid his feet on the floor while trying to resist. He at once admitted that there was superhuman strength connected with the vision, for he well knew Mrs. White to be a woman of delicate health” (Miracles In My Life, pp. 34, 35, 1987).
F. C. Gilbert (1867-1947): “Immediately on entering vision, her muscles be come rigid, and joints fixed, so far as any external force can influence them. At the same time her movements and gestures, which are frequent, are free and graceful, and can not be hindered nor controlled by the strongest person” (Divine Predictions Fulfilled, pp. 35, 36, 1922). (Emphasis added).
George Sinclair (1654-1696): “Supper being ended, they went all to prayer, and she rising from her place, went and kneeled down in another place, and there also a knocking was heard below her, even during the time of prayer. When she was put to bed, many persons attending, she fell into a deep sleep. Then her body was so lifted up, that many strong men were not able to keep her down” (Satan’s Invisible world Discovered, p. 200, 201, 1685).
George Sinclair (1654-1696): “As also while he was in those fits, and after them a considerable while, his body became rigede and no strength could fold his arms nor move his body. Several times some very strong men, both in place and the strangers also, endeavoured to lift his head and shoulders from the bed; but not one of them could ever be able to do it” (Ibid., p. Iiii). (Emphasis added).
Note: According to George Sinclair, Satan can impart supernatural strength to his subjects. The circumstances reported by Sinclar of the individuals in satanic possession are quite similar to that of Ellen white.
J. N. Loughborough (1832-1924): “For about four or five seconds she seems to drop down like a person in swoon, or one having lost strength… She does not breathe, yet her pulse beats regularly. Her countenance is pleasant, and the color of her face as florid as in her natural state” (Heavenly visions; Additional testimony of Eye Witnesses to the Visions, p. 76).
George Sinclair (1654-1696): “… yet when he was in those deep swoons his pulse was in good order, and his face and lips lively” (Satan’s Invisible world Discovered, p. Iiii, 1685).
Note: Here again we note that an individual under demonic possession exhibited the same supernatural phenomenon as were claimed for Ellen White.
J. N. Loughborough (1832-1924): “Bible on her left arm, the book lying open, and held it out at right angles with her body; and then for over half an hour, with her right hand, turned from place to place, and pointed to different texts of Scriptures, which she repeated while her eyes were looking upward, and in an opposite direction from the book… again, turning from place to place to texts of Scripture which proved in every instance to be the text she repeated, while her eyes were turned upward and in an opposite direction from the book… Such manifestations as these in Miss Harmon’s third vision, where known, carried convincing proof that a power more than finite was in the visions” (The great Second advent Movement, p. 237, 1905).
George Sinclair (1654-1696): “… and Scripture so often, and plentifully cited…” (Satan’s Invisible world Discovered, p. 118, 1685).
George Sinclair (1654-1696): “It made him to utter with great readiness many scriptures, which he had no knowledge before” (Ibid., p. 138).
Note: Repeating Scripture is not to be considered a sign of a true prophet, for the devil knows the Scriptures too well!
Ellen White (1827-1915): “In the vision at Lovett’s Grove, most of the matter which I had seen ten years before concerning the great controversy of the ages between Christ and Satan, was repeated, and I was instructed to write it out. I was shown that while I should have to contend with the powers of darkness, for Satan would make strong efforts to hinder me, yet I must put my trust in God, and angels would not leave me in the conflict” (Life Sketches of Ellen G. White, p. 162).
Ellen White (1827-1915): “At the time of the conference at Battle Creek, June, 1858, … I was taken off in vision. In that vision I was shown that in the sudden attack at Jackson, Satan designed to take my life to hinder the work I was about to write; but angels of God were sent to my rescue, to raise me above the effects of Satan’s attack. I saw, among other things, that I should be blessed with better health than before the attack at Jackson” (3SM, p. 100).
J. H. Merle D’Aubigne (1794–1872): “Satan had his turn – and in bitterness of his soul, Luther imagined he saw him [Satan] rearing before him his gigantic form – lifting his finger as if in threatening, grinning triumphantly, and grinding his teeth in fearful rage. One day, in particular, as it was reported, whilst Luther was engaged in translating the New Testament, he thought he saw Satan, in detestation of his work, tormenting and vexing him, and moving around him like a lion ready to spring upon his prey. Luther, alarmed, and aroused, snatching up his inkstand, threw it at the head of his enemy. The apparition vanished, and the ink-bottle was dashed to pieces against the wall” (History of the Great Reformation of the Sixteenth Century, Vol. 1, p. 268, 1844).
J. H. Merle D’Aubigne (1794–1872): “He [Luther] saw the horizon black with storm. “Satan,” said he, “is enraged; and all around me are plotting death and destruction” (Ibid., p. 279).
Ellen White (1827-1915): “Jesus did not suppress one word of truth, but He uttered it always in love. He exercised the greatest tact and thoughtful, kind attention in His intercourse with the people. He was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul. He did not censure human weakness. He spoke the truth, but always in love. He denounced hypocrisy, unbelief, and iniquity; but tears were in His voice as He uttered His scathing rebukes. He wept over Jerusalem, the city He loved, which refused to receive Him, the way, the truth, and the life. They had rejected Him, the Saviour, but He regarded them with pitying tenderness. His life was one of self-denial and thoughtful care for others. Every soul was precious in His eyes. While He ever bore Himself with divine dignity, He bowed with the tenderest regard to every member of the family of God. In all men He saw fallen souls whom it was His mission to save. Such is the character of Christ as revealed in His life. This is the character of God. It is from the Father’s heart that the streams of divine compassion, manifest in Christ, flow out to the children of men” (SC, p. 12, 1892).
J. R. Miller (1840-1912): “A true appreciation of the story of the teachings of the gospel will reveal the fact that our Lord himself exercised the most beautiful and thoughtful tact in all his minglings among the people. He was utterly unreasonable of rudeness. He never needlessly spoke a harsh word. He never gave needless pain to a sensitive heart. He was most considerate of human weakness. He was most gentle toward human sorrow. He never suppressed the truth, but he uttered it always in love. Even the terrible woes he pronounced against unbelief and hypocrisy I do not believe were spoken in the tones of thunder trembling with rage which men impart to their anathemas. I think we must read them in the light of his tears over the city of love, which had rejected him…His whole life tells of most considerate thoughtfulness. He had wondrous reverence for human life. Every scrap of humanity was sacred and precious in his eyes. He bore himself always in the attitude of tenderest regard for every one. How could it be otherwise, since he saw in every one a lost being when by love he might win and rescue, or by whom by a harsh word he might drive for ever beyond hope? He never spoke brusquely or made truth cruel… He moved about striving to impart to every one some comfort or help” (Week-Day Religion: Thoughtfulness and Tact, pp. 187, 188, 1880).
Ellen white (1827-1915): “Study carefully the divine-human character, and constantly inquire, “What would Jesus do were He in my place?” This should be the measurement of our duty” (MH, p. 491, 1905).
J. R. Miller (1840-1912): “This is to be the Christian’s guideline in all things. His earthly life is the copy set for us. It is a safe and true thing to test every separate act and to ascertain our duty in every uncertain moment by asking what Christ would do if he were in our place” (Week-Day Religion, p. 252, 1880).
Ellen white (1827-1915): “They were looking for a monarch, who would come with kingly honors, and with great display of armies, as a mighty conqueror to execute judgment against those who had oppressed them. They were more anxious to be relieved from bondage to Caesar than to be released from the bondage of sin and delivered from the power of Satan” (YI, July 1, 1873).
Ellen white (1827-1915): “They looked for Him to appear as a conqueror, to deliver Israel from the Roman yoke” (11 MR, p. 282).
Edward Griffin (1770—1837): “The Jews expected that their Messiah would appear in the character of a temporal prince; that he would raise them to the empire of the world, and like Cesar tread the nations beneath his feet” (Sermons By The Late Rev. Edward Griffin, Vol. 2, p. 144, 1838).
Ellen white (1827-1915): “The descendants of Seth were called the Sons of God; the descendants of Cain, the sons of men” (Story of Redemption, p. 62, 1947).
John Milton (1608-1674): “But they [descendants of Cain] His gifts acknowledged none, yet they a beauteous offspring shall beget… To these that sober race of men [Seth’s], whose lives religious titled them the Sons of God, shall yield up their virtues” (Paradise Lost, XI. 559-592; 593-626).
Daniel Defoe (1660-1731): “…and the sons of God, so the Scripture calls the men of righteousness seed, the progeny of Seth, came into the daughters of men, that is, joined themselves to the cursed race of Cain, and married promiscuously with them” (The History of the Devil, p.98, 1854 ).
Ellen White (1827-1915): “The race of Cain, spreading from the place of their first settlement, dispersed over the plains and valleys where the children of Seth had dwelt; and the latter, in order to escape from their contaminating influence, withdrew to the mountains and there made their home” (Patriarchs And Prophets, p. 81).
John Milton (1608-1674): “But on the hither side, a different sort [Seth’s descendants], from the high neighbouring hills, which was their seat, down to the plain descend” (Paradise Lost, Book xi. 559-592).
Ellen White (1827-1915): “A heavy, double curse, first in consequence of Adam’s transgression, and second, because of the murder committed by Cain, was resting upon the earth; yet the mountains and hills were still lovely” (1SP, p. 67, 1870).
Henry Alford (1810-1871): “…so that she shall no longer yield her strength under thy tillage, – a double curse of the ground for man’s sake” (The book of Genesis, and part of the book of Exodus, p. 22, [Genesis completed in 1870] published in 1872).
Jamieson (1808-1880): “a curse superadded to the general one denounced on the ground for Adam’s sin [genesis 4:12]” (Commentary Critical and Explanatory on the whole Bible, 1871).
Matthew Poole (1624-1679): “Or, that ground, which doth or shall fall to thy share, besides the first and general curse inflicted upon the whole earth, shall have this peculiar curse added to it” (Matthew Poole’s English Annotations on the Holy Bible, 1683).
Ellen White (1827-1915): “Then the third dreadful curse rested upon the earth. The first curse was pronounced upon the posterity of Adam and upon the earth, because of disobedience. The second curse came upon the ground after Cain slew his brother Abel. The third most dreadful curse from God came upon the earth at the flood” (Counsels on Diet and Foods, Page 373, 1938).
Ellen White: “the threefold curse was upon the earth” (Spiritual Gifts, Volume 3, Page 89, 1864).
Ingraham J. H (1809-1860): “… of the promise of Messias to restore what he had lost; of the curse denounced upon the creation, and the slaying of the patriarch Abel, with the population of the earth, its wickedness, and destruction by the flood” (The Prince of the House of David, p. 77, 1855).
Ellen White (1827-1915): “I have seen companies of angels, who stood in a hollow square, everyone having a harp of gold. At the end of the harp was an instrument to turn to set the harp or change the tunes. Their fingers did not sweep over the strings carelessly, but they touched different strings to produce different sounds. There is one angel who always leads, who first touches the harp and strikes the note, then all join in the rich, perfect music of heaven. It cannot be described. It is melody, heavenly, divine” (1T, p. 146, 1868).
Ellen White (1827-1915): “Then joy, inexpressible joy, filled heaven. And the heavenly host sang a song of praise and adoration. They touched their harps and sang a note higher than they had done before” (SR, p. 44; ST, January 30, 1879).
John Milton (1608-1674): “Then, crowned again, their golden harps they took— Harps ever tuned, that glittering by their side, Like quivers hung; and with preamble sweet; Of charming symphony they introduce; Their sacred song, and waken raptures high: No voice exempt, no voice but well could join; Melodious part; such concord is in Heaven” (Paradise Lost, Book 3, Lines 365-371, 1667).
John Milton (1608-1674): “Birth-day of Heav’n and earth; with joy and shout The hollow universal orb they fill’d And touched their golden harps, and hymning prais’d God and his works, Creator him they sung” (Paradise Lost, Book VII, 265-259, 1667).
John Milton (1608-1674): “Up he rode Follow’d with acclamation of ten thousand harps that tun’d Angelic harmonies: the earth, the air Resounded” (Paradise Lost, Book VII, 555-561, 1667).
John Milton (1608-1674): “Now resting, bless’d and hallowd the Seav’nth day, As resting on that day from all his work, But not in silence holy kept; the Harp Had work and rested not, the solemn Pipe, And Dulcimer, all Organs of sweet stop, All sounds on Fret by String or Golden Wire Temper’d soft Tunings, intermixt with Voice Choral or Unison; of incense Clouds Fuming from Golden Censers hid the Mount” (Paradise Lost, Book 7, Vs. 592- 600, 1667).
Note: There is not one reference from the Bible to prove that angels play harps in heaven. They may or may not, but we do not know until we get to heaven.
Ellen White (1827-1915): “The pure and lovely garden of Eden,…remained until God purposed to destroy the earth by a flood…and in his wonderful providence withdrew it from the earth, and will return it to the earth again more gloriously adorned than before it was removed from the earth” (3 SG, p. 55, 1864).
Albert Barnes (1798-1870): “This paradise, then, and its tree of life are in safe keeping. They are reserved for those who will become entitled to them after an intervening period of trial and victory, and they will reappear in all their beautiful adaptedness to the high-born and new-born perfection of man.” (Barnes’ Notes on the Whole bible, Genesis 3, 1834)
Adam Clarke (1760-1832): “These angelic beings were for a time employed in guarding the entrance of the Paradise, and keeping the way of or road to the tree of life. This, I say, for a time; for it is very possible that God soon removed the tree of life, and abolished the garden, so that its situation could never after be positively ascertained.” (Clarke’s Commentary, Genesis 3, 1831)
John Henry Kurtz (1809-1890): “The blessed abode from which man is expelled, is neither annihilated nor even abandoned to desolation and ruin, but withdrawn from the earth and from man, and confined to the most perfect creatures of God, in order that it may be restored to man when he is redeemed” (Manual of sacred History, p. 50, 1854, [first edition in 1843]).
Note: Ellen White in 1864 wrote that the Garden of Eden including the tree of life was transported to heaven. However, 36 years later, that was in 1900, she modified her testimony which now reads: “After sin entered this world, the heavenly husbandman transplanted the tree of life to the Paradise above” (Home And Church School Manual, p. 8, 1900; SDABC, p. 989, 1909).
Ellen White (1827-1915): “pope as the representative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as well as spiritual judgments. It was believed that the gates of heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban” (GC, p. 101).
Daniel Defoe (1660-1731): “While he, the Devil, set the gates of Hell to them all, set them upon locking up the Gates of heaven, and giving the Bishop the key” (The history of the Devil, p. 201, 1854 [first published in 1726]).
Ellen White (1827-1915): “I was informed that the inhabitants of earth had been degenerating, losing their strength and comeliness…I was informed that those who lived in the days of Noah and Abraham were more like the angels in form, in comeliness and strength” (1SG, pp. 69, 70).
Daniel Defoe (1660-1731): “…that being angelic in nature [Adam and Eve]…peopling heaven with a new angelic race [man] of souls, who when glorified, should make up the defection of host of hell” (The history of the Devil, pp. 72, 87, 1854 [first published in1726]).
Ellen White (1827-1915): “The magicians did not really cause their rods to become serpents; but by magic, aided by the great deceiver, they were able to produce this appearance. It was beyond the power of Satan to change the rods to living serpents. The prince of evil, though possessing all the wisdom and might of an angel fallen, has not power to create, or to give life; this is the prerogative of God alone. But all that was in Satan’s power to do, he did; he produced a counterfeit” (PP, p. 264, 1890).
According to Ellen White’s following statement the magicians’ rods did become serpents: “… the magicians could not perform all those miracles which God wrought through Moses. Only a few of them could they do. The magicians’ rods did become serpents, but Aaron’s rod swallowed them up” (1T, p. 292, 1868).
Note: In Testimonies vol. 1, p. 716, it was said that Ellen white spoke of this incident in the language of the Scriptures. However, the Holy Spirit gave her the correct understanding of the miracle by the magicians: “Thus the testimony [Ellen White] speaks of it in the language of the Scriptures; while the same Spirit explains that the Scriptures speaks of it as the case appeared.”
It is amazing to know that the Jewish historian Josephus came to same conclusion more than one thousand seven hundred years before Ellen White and nearly all the commentators since, came to similar conclusions. Think about it!
John Gill (1697-1771): “… but Aaron’s rod swallowed up their rods; that is, the serpent that Aaron’s rod was turned into, swallowed up the rods of the magicians, which never were otherwise than rods only in appearance; or if real serpents were put in the room of them, these were devoured by his serpent called his rod” (John Gill’s Exposition of the Whole Bible, Exodus 7, 1748).
John Lauris Blake (1788-1858): “Moses does not affirm, that there was a perfect conformity [with the magician’s serpents as being real like his], but they did so, or in like manner using a word which expresses merely a general similitude; and he expressly refers all they did, or attempted in imitation of himself…” (The Parlor Book or Family encyclopedia Of Useful Knowledge And General Literature, p. 551, 1837 ).
Thomas Coke (1747-1814): “Some have supposed, and Josephus [37 – c. 100 AD] among the rest, that what the magicians produced, were only the appearances of serpents: but the text knows no such distinction. Nothing can be plainer, than that real serpents were produced by the magicians” (Thomas Coke Commentary on the Holy Bible, Exodus 7, 1801).
Joseph Sutcliffe (1762-1856): “And they became serpents. Josephus says, that they had but the appearance of serpents… They were prompted by the worst of motives to mimic the miracles of Moses” (Sutcliffe’s Commentary on the Old and New Testaments, Exodus 7, 1836).
Matthew Poole (1624 -1679): “sorcerers, who acted by the power of the devil, whom by certain rites and ceremonies they engaged to their assistance. Of these the two chief were Jannes and Jambres, 2 Timothy 3:8. They also did in like manner, in show and appearance, which was not difficult for the devil to do, either by altering the air and the spectators’ sight, and by causing their rods both to look and move like serpents; or by a sudden and secret conveyance of real serpents thither, and removing the rods” (Matthew Poole’s English Annotations on the Holy Bible, Exodus 7: 11, 1683).
Joseph Benson (1749-1821): “Their rods became serpents, probably by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends” (Joseph Benson’s Commentary of the Old and New Testaments, 1818).
John Wesley (1703-1791): “Their rods became serpents; probably by the power of evil angels artfully substituting serpents in the room of the rods” (Wesley’s Explanatory Notes, Exodus 7:11, 1755).
Ellen White (1827-1915): “Be at peace; fear not. Noah is a wild fanatic.” The world made merry at the folly of the deluded old man” (PP, p. 96, 1890).
Ellen White (1827-1915): “They mocked at his warnings, and ridiculed the building of that immense boat on dry land… the people looked on in amazement, and regarded him as a fanatic” (3SP, pp. 65, 66, 1878).
Daniel Defoe (1660-1731): “What jesting, what scorn, what contempt, did the work the good old man to for above one hundred years? …and thus no doubt the building an ark or boat or whatever they called it,…what could it be but a religious frenzy, and the man that so busied himself, a lunatic?” (The History of the Devil, pp. 100, 101, 1854 [first published in 1726]).
Ellen White (1827-1915): “The ark was made of the cypress or gopher wood, which would know nothing of decay for hundreds of years” (3SG, p. 66, 1864). (Gen 6:14- gopher wood).
John Calvin (1509 -1564): “Concerning its structure, there is no reason why we should anxiously inquire, except so far as our own edification is concerned. First, the Jews are not agreed among themselves respecting the kind of wood of which it was made. Some explain the word gopher to be the cedar; others, the fir-tree; others, the pine… If you exclude the extraordinary power of God from this history, you declare that mere fables are related…but there is nothing more profitable, than to adhere strictly to the natural treatment of things” (Calvin’s Commentary on the Bible, Genesis 6:14, 1840-1857).
Jamieson (1802-1880): “gopher wood — probably cypress, remarkable for its durability and abounding on the Armenian mountains” (Commentary Critical and Explanatory on the Whole Bible, 1871).
Note: Whatever the “wood” the others may choose to call it, the Bible is the final authority which says: “Make thee an ark of gopher wood…” (Genesis 6:14).
Ellen White (1827-1915): “My guide said, “I have a work for you to do…The whys and wherefores are concealed from you, yet speak the words I give you, however painful it may be to you. The ways in which God leads His people are generally mysterious… God knows better than you do what is good and essential for His children. He never leads them otherwise they would wish to be lead if they were able to see as clearly as He does” (MR 1596, Diary entries, November 20-24, 1890).
F. W. Krummacher (1796-1868): “But we have God, my friends, who always knows exactly and how much better than we do, what is good and necessary for his children; and in truth, he never leads them otherwise than they would wish him to lead them, if they were able to see as clearly into their hearts and necessities as he does. But we may seldom know what is good for us, and therefore the ways by which God leads us are generally mysterious and obscure, just because the whys and the wherefores are concealed from us” (Elijah The Tishbite, pp. 20, 21, 1836).
Ellen White (1827-1915): “But few know what our churches are to experience. I saw that at present we are under divine forbearance, but no one can say how long this will continue. No one knows how great the mercy that has been exercised toward us. But few are heartily devoted to God” (5T, p. 76, 1881).
F. W. Krummacher (1796-1868): “Brethren, who knows what our own churches still have to experience? We are at present evidently under Divine forbearance; can any one of us say how long it will last? It cannot be expressed how much mercy has already been expended upon us. Yet how many are there who really thank God, and are heartily devoted to his service?” (Elijah The Tishbite, p. 221, 1836).