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“YE, BRETHREN, ARE NOT IN DARKNESS”

THE IMPORTANCE OF PROPHECY TO TRUE BELIEVERS DOWN THE AGES

REG CARR

“It cannot be too clearly stated that the Christian religion was founded upon the testimony of the prophets” (Islip Collyer).

THE APOSTLE PAUL’S words of reassurance and comfort to the Thessalonians, in their sorrow at the loss of their loved ones and concern that those who had died might miss the blessings to be ushered in by the return of Christ, contain two principal elements: a reminder of what the gospel teaches about the Second Coming (1 Thess. 4:14-5:5) and a call to personal morality in anticipation of it (5:6-11). The combination of these two elements is both significant and instructive, since it is part of a consistent pattern of Divine teaching from the beginning of human history until the present day; a believer’s knowledge that the judgements of God are imminent has always been designed to act as a powerful stimulus to godliness. “Ye are all the children of light, and the children of the day”, says Paul to the Thessalonians; “Therefore let us not sleep, as do others; but let us watch and be sober ... For God hath not appointed us to wrath, but to obtain salvation ...” (1 Thess. 5:5-9).

“The children of light”

Paul’s use of ‘light’ as a figure for a believer’s awareness of the Divine plan for the future is a particularly familiar feature in his writings, concerned as the apostle was to keep the intellectual appreciation of the truth of the gospel in fruitful connection with its required moral effects. ‘Light’—that is, knowledge— brings responsibility; and Paul’s own experience on the Damascus road (when “a light from heaven, above the brightness of the sun” (Acts 26:13) shone upon him, and the purpose of God in Christ was revealed to him with such revolutionary personal consequences) undoubtedly impressed that vital principle into the very fibre of the apostle’s new relationship with his Lord. And in the middle of that searing experience—at the very moment when Paul’s eyes were being physically shut but spiritually opened—the words of the Lord Jesus were etching into Paul’s consciousness the solemn duty that would soon become his in his role as the apostle to the Gentiles, “unto whom now I send thee, to open their eyes, and to turn them from darkness to light ...” (Acts 26:17,18).

Small wonder, then, that the terminology of the Lord’s direct commission to Paul should form a recurring theme in his preaching to the Gentiles (cf. Acts 13:47,48), or that Paul should use the concept of ‘light’ as the basis of so many exhortations to appropriate action. Not just the Thessalonians, but the Romans also, were written to in such terms, with the return of the Lord referred to as “the day”:

“And ... knowing the time ... it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day ...” (Rom. 13:11-13). The Ephesians, too, were reminded and exhorted by the apostle: “... ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph. 5:8).

The early believers, clearly, were “not in darkness” precisely because the Divine will and purpose had been revealed to them: they knew what God intended to do, and they knew what God required of them if they were to remain part of His plans. And the fact of Christ’s promised return, with its sobering impact upon them, was of much greater spiritual importance than any concern they might have to know exactly when the Lord would come. Paul told the Thessalonians that there would have been no point in writing to them about “the times and the seasons” of the Lord’s return (5:1; NIV, “times and dates”), since the Lord himself had made it clear to his earliest disciples that even they were not to know the precise details of the Divine timetable (Acts 1:7).(Footnote 1) But the Thessalonians did know “perfectly” (Gk. akribos— ‘as a matter of accurate and diligent enquiry’; same word as Luke 1:3) that the return of Christ would overtake the world “as a thief in the night” (1 Thess. 5:2), and no doubt they knew that this teaching also originated with the Lord Jesus (Mt. 24:43; cf. 2 Pet. 3:10). Paul’s concern, therefore, was that they should live in daily expectation of the Master’s coming, as “children of the day”, who lived as if that day had dawned already. Only by that means could they be sure of being ready when the day finally came.

The hallmark of the genuine

Taken in its broadest sense, therefore, an understanding of prophecy (the inspired revelation of the Divine plan of the ages) has formed an absolutely basic element in the faith of all true believers from the time of Adam onwards. Belief in God’s promises about the future, and an intelligent interest in their outworking, have always constituted the hallmark of the genuine servant of God. The Lord Jesus himself was a prophet (Acts 3:22); the future occupied a very prominent place in his teaching; and an adherence to his message required a total commitment to both its present and its future implications. The very gospel which he preached was ‘good news’ about his future reign on earth; and throughout his ministry he strove to make his disciples understand his coming death, his ‘going to the Father’, and his eventual return. Part of their initial failure lay in their inability to accept or to follow his accurate predictions about what lay in store for him and them. And he left them with many longer-term prophecies for the fulfilment of which they were told to watch and pray with fervour and conviction.

It is hardly surprising in view of all this that the writings of the apostles, and the faith of those to whom they taught the truth of the gospel, should be rooted so firmly in the confident expectation that events would continue to work out, over time, in fulfilment of the Divinely-inspired predictions of both Old and New Testaments. Two things which are perhaps not emphasised often enough, however, are the degree to which the apostles themselves added to the body of prophetic insights, and the major role which the prophetic element played in the basis of first-century Christian faith. Peter’s preaching of the gospel on the Day of Pentecost and subsequently (Acts 2 and 3), Paul’s address on Mars’ Hill (Acts 17), his words to the Ephesian elders at Miletus (Acts 20), his defences before Felix and Agrippa (Acts 24 and 26), all twenty-one New Testament letters with the exception of Philemon and 3 John, and, supremely, the Book of the Revelation—all of these contain prophetic references (many of them detailed and extensive) to future events, covering the period from the first century right up to the time described by Paul when God will be “all in all” (1 Cor. 15:28).

It is equally clear that faith in the teachings embodied in these predictions about the future course of history (the dispersion and regathering of the Jews, the rise of false teachings and the Man of Sin, the persecution of the faithful, the worldwide spread of the gospel, the advent of a time of trouble and godlessness in the latter days, the battle of Armageddon, the resurrection and triumph of the saints, the judgement of the nations, and the establishment of the Kingdom on earth) was an integral part of first-century belief. For by the time Jude came to write his letter (some time after AD. 60) he could speak retrospectively of “the faith which was once delivered unto the saints” (v. 3), and could base his remarks substantially on a New Testament prophecy which had begun to come true (the advent of false brethren and “mockers”). Like Paul and Peter also in a number of their letters, Jude could exhort his readers to “remember ... the words which were spoken before of the apostles” (v. 17), and could verify the truth of these apostolic predictions by reference to recent and current events. An understanding of this contemporary witness to the word of prophecy being fulfilled was thus at one and the same time a continuing source of confidence in the unfailing purpose of God as well as a hallmark of a genuine knowledge of the Truth, unaffected by the passage of time or the sophistries of uninspired men. There were clearly still some in the ecclesias of Christ who had taken to heart the spirit of Paul’s solemn injunction: “... though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8).

“Except there come a falling away”

It is clear also from 2 Thessalonians 2:7 (“the mystery of iniquity doth already work”) that the predicted “falling away” (Gk. apostasia) had started even as early as the Apostle Paul’s own lifetime. The absence of any really reliable records for this early period—apart from the New Testament itself—makes it difficult to chronicle accurately the spread of false doctrine; but the letters to the seven churches of Asia, contained in Revelation 2 and 3, give at least a few glimpses into the Lord’s genuine grounds for concern at the state of his ecclesias in the later part of the first century. “First love” lost, the presence of Nicolaitanes, Balaamites, and the teachings of the seducer Jezebel, spiritual death, only “a little strength” left, and a lukewarmness generated by material prosperity—these are some of the disturbing features identified by the all-seeing Lord Jesus.

And what was his antidote? A liberal dose of prophetic reminders about the future, as a means both of warning and of encouragement. “I will come”; “I will give thee a crown”; “I will give unto every one of you according to your works”; “Hold fast till I come”; “Be watchful”; “I will come on thee as a thief”; “Behold, I come quickly”; “I stand at the door”—here was a ‘crash course’ in the doctrines of the Second Coming, the Judgement, and the Kingdom on earth. And since these were the elements of the Lord’s expertly prescribed treatment of the disease, we may safely conclude that the early church’s falling away from the Truth was closely linked with a loosened hold on those aspects of its belief in the Divine promises about the age to come. We do well, therefore, to ask ourselves, before we pass on, to what extent our own perception of the reality of the things still awaiting fulfilment in the Word of God has dimmed with the passing years. Just how important is the fulfilment of prophecy to us? What would the Lord Jesus write to us today?

We can only speculate about how long (or even whether) the Lord’s first-century treatment was able to work against the forces of apostasy.(Footnote 2) We do know, however, that, subsequent to the death of the apostles, church leaders arose whose ideas were often at variance with the earlier teachings of those who had learned the Truth from Jesus and who had been guided by the Holy Spirit into “all truth” (Jno. 16:13). In fulfilment of the Lord’s promise the Spirit had shown those early apostles many “things to come” (including the Book of the Revelation itself—cf. Rev. 1:1,2). Yet gradually, through the influence of the Gnostics, of Justin Martyr, of Irenaeus, of Tertullian, of Clement of Alexandria, and of Origen (the so-called ‘Christian Fathers’), many of those inspired teachings about the future and the world to come were set aside. The doctrine of the immortality of the soul having been brought in from the Greek Platonists during the second century,(Footnote 3) it became at first a matter of less importance as to when, or whether, Christ might come again to raise the dead and to set up his Kingdom on earth. And Gibbon, who acknowledges that first-century Christianity had once confidently believed in the literal return of Christ,(Footnote 4) explains how that firm expectation of his promised return was abandoned in the early fourth century, when the conversion of Constantine led to the establishment of pseudo-Christianity as the empire’s ‘official’ religion:

“... when the edifice of the church was almost completed, the temporary support was laid aside. The doctrine of Christ’s reign upon earth was at first treated as a profound allegory, was considered by degrees as a doubtful and useless opinion, and was at length rejected as the absurd invention of heresy and fanaticism”.(Footnote 5)

And not just the apostles’ predictions about the Second Coming and the Kingdom suffered such an eclipse; for, as Gibbon also reports, the Old Testament prophets were not spared, with the message of their plainest prophecies being wrested out of all recognisable shape: “In the unskilful hands of Justin and of the succeeding apologists, the sublime meaning of the Hebrew oracles evaporates in distant types, affected conceits, and cold allegories; and even their authenticity was rendered suspicious to an unenlightened Gentile, by the mixture of pious forgeries which ... were obtruded on him as of equal value with the genuine inspirations of Heaven”.(Footnote 6) The predicted “falling away” had gained momentum, and would be complete when the “Man of Sin”—the bishop of Rome—emerged to claim pre-eminence among the leaders of the apostate church. And what an irony that was—that an apostolic prophecy should actually be fulfilled by one falsely claiming apostolic succession and contributing, by his erroneous doctrines, to the setting aside of the true interpretation of those “things to come” which the Lord himself had revealed!

“Not without witness”

But it would be impossible to believe that the same God Who, in Paul’s words, “left not Himself without witness” in the beneficence and fruitfulness of His natural creation (Acts 14:17), would ever allow the apostasy from primitive Christianity entirely to obliterate from the earth the knowledge of His saving Truth. Instead, as Christadelphian students of history have found, it is possible to follow the traces here and there—even in the obscurity of the aptly-named Dark Ages(Footnote 7)—of small communities whose ‘heretical’ resistance to the doctrines and practices of the Roman church qualifies them at least as candidates for the office of ‘light-bearers’ amidst the prevailing false doctrine and ignorance.

Although in his nineteenth-century exposition of the Book of the Revelation John Thomas had to admit that “the materials for a complete history of the community sealed during the interval from A.D. 325 to AD. 396, are very scanty”, and that all that can be done “is to glean a few scattered hints, principally to be found in the writings of their catholic adversaries, who maligned them as heretics and schismatics”,(Footnote 8) he was nevertheless able to identify the Donatist Christian community of North Africa as the “Angel-sealers” of Revelation 7:1-3. The chief characteristics of these believers seem to have been “an intense zeal for purity within the church and freedom from all worldly taint”;(Footnote 9) and, according to another writer,(Footnote 10) they held only to the Apostles’ Creed and denounced all other parts of the Roman church as apostate from the Truth. And so for them the word of prophecy would have a doubly personal significance; for they were not only witnesses of the “falling away” of which Paul and others had prophesied, but they themselves were also actually fulfilling part of the Lord’s own Revelation to John on Patmos in their role as “the servants of our God (sealed) in their foreheads” (Rev. 7:3).

At the opposite end of the Dark Ages, after the Barbarian hordes had done their frightening work of demolition on the Imperial Roman edifice as foretold by the Lord Jesus (Rev. 8), the light of the Truth could still be seen to be burning, however feebly. There is, for example, enough recorded about the behaviour and beliefs of the Waldenses (the followers of the twelfth-century preacher from Lyons, Peter Valdez, or Waldo) for them to be identified by Brother Thomas as part of the remnant of the woman’s seed of Revelation 12:17 and as the witnesses clothed in sackcloth in Revelation 11:3.(Footnote 11) Waldo’s own ‘primitive’ doctrines and knowledge of the way of salvation were obtained from the Scriptures alone, which he translated into French so that thousands more might have access to the Word of God in their mother tongue. And it hardly surprises us to learn that one of the principal features of his preaching was that he “specifically identified the Papacy as the Antichrist of New Testament prophecy”.(Footnote 12) Small wonder, either, that the Waldenses’ correct, Scriptural understanding of the role of the papacy in the fulfilment of prophecy and the outworking of the Divine plan should bring them such bitter persecution. It is a tribute to their unmoveable conviction and to the power of the revealed Word working within them that their witnessing persisted, in the hills and Alpine valleys of Switzerland and Italy, into the sixteenth century, when the torch of the Truth was kindled still more brightly through the work of the Protestant Reformers. Fulfilling prophecy in their own sackcloth-witnessing, and alive to the signs of their own times in their denunciation of the “mother of harlots”, the Waldenses bore all the hallmarks of true believers.

“The sacred Scripture ... again laid open”

The Protestant Reformation, as Brother Alan Eyre has rightly pointed out, was partly political (“coinciding with a rising tide of nationalism”), partly social (with much of its driving force coming from the artisan and bourgeois classes “seeking a new social frontier”), and only partly religious. Yet in so far as this final element can be separated out from the other, less ‘worthy’, forces at work, it is certainly true that it took the form of “a new biblicism, a desire to approach the Scriptures direct, through the original tongues and the national languages instead of through the cloudy prism of the Latin Vulgate and medieval theologians”.(Footnote 13)

The providential invention of printing by moveable type in the second half of the fifteenth century made it possible for Reformation scholars like William Tyndale to have it as an ambition to make even the humble ploughman familiar with the text of Scripture. But one of the major results of the revival of the study and reading of the Word of God was a rediscovery of the prophetic character of so many of the Scriptures. As one eighteenth-century writer subsequently observed:

“During the Papal tyranny, we have so very few, and those erroneous, explications of Scripture prophecies in general. But when the Reformation began to take place, and the sacred Scripture, which had long been shut up from the people, was again laid open for the perusal of all Christians, the study of the prophetical parts began to revive”.(Footnote 14)

The truth of this observation is clearly evident from the mass of information assembled in Brother Alan Eyre’s The Protesters. Hübmaier’s Twelve Articles of Christian Belief (1527) stressed the return of Christ and his Kingdom on earth; Hofmann even suggested 1533 as the year of the Second Advent, such was the intensity of “adventist hopes and apocalyptic expectations” among those whose eyes were being opened for the first time to the excitement of the prophetic word in Scripture; Tyndale himself, whose prophetic writings are (significantly) neglected by those present-day evangelicals who claim him as their spiritual mentor, was especially preoccupied with the interpretation of prophecy, tracing accurately “the development of the Papacy ... the great Harlot as the apostate church, and the secular arm of the state as the beast or false prophet that do her bidding, in particular the Holy Roman Empire”. Like many of the Brethren in Christ, who shared the same convictions, Tyndale was persecuted and finally martyred “not because he translated and printed the Bible ... but because he believed and understood its truth”.(Footnote 15)

The stream of truth

If, as this study has found so far, a keen interest in—and a correct understanding of—the fulfilment of prophecy are reliable pointers towards a rounded appreciation of the gospel, then the seventeenth and eighteenth centuries may well prove in time to have seen many individuals here and there whom the Lord Jesus will recognise as true believers at his coming. It is, of course, not possible for us to be certain of this in any particular case, since the final judgement is fortunately not ours. It is nonetheless intriguing to note that all the communities identified as ‘Protesters’ by Brother Alan Eyre believed in the Second Coming and the reign of Christ upon earth, exhibited ‘millenary zeal’, and gave careful and intelligent attention to the apocalypses of Daniel and Revelation. Polish believers like Brenius, the English scientist-theologian Isaac Newton, and the American preacher Spalding, wrote books about the fulfilment of the promises to Abraham, the regathering of the Jews, and the nearness of Christ’s coming, paving the way, with others, for the period of “feverish apocalyptic study among Biblical Christians” which arose in the nineteenth century and from which Brother John Thomas emerged into religious and spiritual maturity in the 1830s and 40s.

By the 1840s Brother Thomas had acquired “an extensive knowledge of most of the principal writers on Biblical prophecy during the previous 70 years, including some ... who were extremely obscure”, as well as of “the enormous contemporary output of books, tracts, broadsheets and periodicals dealing with prophetic, millennarian and general religious topics”.(Footnote 16) “There were ideas in the air waiting to be gathered up and organized into a whole, and the man for the task came at the right time”.(Footnote 17) The stream of truth which had trickled down through the centuries—and especially in respect of things prophetic—began to flow more freely in its purity through the writings of one who, more than any of his contemporaries, was able to “discern the signs of the times”.

But the stream itself, of course, flowed out from the Word of God; for just as earlier communities and writers had opened their Scriptures and been thrilled to find that the truths contained there made a consistent whole on the basis of God’s plan of salvation being worked out through human history, so Brother John Thomas let the Word of God be his only guide. “Our ‘wisdom’ ”, he once wrote, “is derived from a source which is accessible to every man who will renounce sectarianism and its traditions, and with child-like docility study the scriptures in the light of grammar, history, and unsophisticated reason, which is unadulterated common sense”.(Footnote 18)

“Making ready a people”

The story of the full revival of the apostolic faith in the work of Brother John Thomas and his Christadelphian successors has been well told many times, and lies beyond the scope of this survey of the importance of prophecy to earlier believers of the Truth. It is, nevertheless, instructive for us, as heirs of such a valuable patrimony, to take stock of the heavy emphasis on things prophetic in the beliefs of our nineteenth-century pioneers, since this is one of the major distinguishing features which they clearly shared in common with earlier ‘Protesters’.

Brother Thomas’s two major works, Elpis Israel and Eureka, were written for the very purpose of showing that the great subject of the Scriptures is the future Kingdom of God on earth. Their sub-titles—often overlooked— make their prophetic character abundantly clear.(Footnote 19) The emphasis in virtually all his writings and discourses on the interpretation of prophecy shows to what extent he considered the identification of the fulfilment of God’s purpose as a duty of the faithful and the prophecies themselves as an integral part of the gospel message. The essential truths of Scripture which he expounded, including in particular the promises to Abraham, the meaning of the Divine Name and the doctrine of God-manifestation, are all highly prophetic in character, and tie the beliefs of the Christadelphians in with traditions which can be traced back across the centuries to the apostles.(Footnote 20)

The front cover of the early Christadelphian magazine—changed from The Ambassador of the Coming Age by the Editor Brother Robert Roberts in 1869 at the suggestion of Brother Thomas—made it clear by its long legend that its purpose, in line with that of the “faith preached by the apostles”, was “with a view to making ready a people prepared for the Lord”. And even today the opening page of each issue of the same magazine prophetically proclaims, in capital letters, the futuristic message of the gospel: “DEDICATED WHOLLY TO THE HOPE OF ISRAEL. THE LORD SHALL BE KING OVER ALL THE EARTH: IN THAT DAY SHALL THERE BE ONE LORD, AND HIS NAME ONE”. Nine of the seventeen chapters of Brother Robert Roberts’s own major work Christendom Astray expound the future fulfilment of important aspects of the Truth (judgement to come; the Second Coming; the Kingdom of God; the re-establishment of Israel, etc.); early editions of the widely-distributed Declaration of the First Principles of the Oracles of the Deity consist of thirty-five clauses, of which no less than nineteen summarise Bible doctrines relating to future things; and the Christadelphian Statement of Faith itself (the Birmingham ‘Amended’ version) has fifteen of its thirty clauses devoted to things which Christadelphians confidently expect to happen on the basis of Bible prophecies.

For over one hundred years now Christadelphians have been confessing, at their baptisms, that they believe in “the things concerning the kingdom of God, and the name of Jesus Christ”. Their faith is forward-looking; their hopes are in the future; their citizenship is from heaven. For them, the signs of the times are a providential witness that they live at the time of the end. Their interest in prophecy is not an optional extra; it is an essential ingredient, a reliable indication that they are standing on the shoulders of all the faithful saints of old, who searched their Scriptures and asked: “How long shall it be to the end ... ?” (Dan. 12:6). And in case any of us should need to be reminded that the loss of personal interest in the fulfilment of Scripture prophecies was one of the principal features of the “falling away” in the early ecclesias, the wise words of a much-respected Christadelphian of an earlier generation of true believers should help to put us back on the right track: “A man who declares that prophecy does not interest him is in effect expressing his indifference to the will and purpose of God”.(Footnote 21)

“To trace the hand of God in history, to note how all the ages of His providential government have moved according to a foreseen and foretold order, to watch the last stages of the Divine programme of universal history fulfilling themselves in our sight in these last days, to discern ‘the signs of the times’, and to observe the budding of the fig tree, is to find hope merging in definite expectation, and in patient waiting for Christ”.

Grattan Guinness, Light for the Last Days, 1886, p. 28

FOOTNOTES

1. Even the angels, and the Lord Jesus Christ in the days of his humanity, did not have such details revealed to them (Mk. 13:32). “There is a touch of irony ... in these words of Paul: ‘You know perfectly—because I have already taught you—that you cannot know accurately when these things will come to pass!’ In this Paul is echoing the words of Jesus to his disciples just before his ascension”. (George Booker, Waiting for His Son, Lichfield, Tamarisk, 1988, p. 110.)

2. “The scanty and suspicious materials of ecclesiastical history seldom enable us to dispel the dark cloud that hangs over the first age of the church”. Edward Gibbon, Decline and Fall of the Roman Empire. Penguin ed., 1960, p. 143.

3. Cf. J. L. Mosheim, Ecclesiastical History, Vol. 1, 1842 ed., pp. 86-92.

4. “It was universally believed that the end of the world, and the kingdom of heaven, were at hand. The near approach of this wonderful event had been predicted by the apostles; the tradition of it was preserved by their earliest disciples, and those who understood in their literal sense the discourses of Christ himself were obliged to expect the second and glorious coming of the Son of Man in the clouds”. Gibbon, op. cit., p. 157.

5. Ibid., p. 158.

6. Ibid., p. 190.

7. Generally agreed to describe the period of the early Middle Ages, from about 500-1100 A.D.

8. Eureka, Vol. II, pp. 322-3.

9. W. H. Boulton and W. H. Barker, The Apocalypse and History. Birmingham, The Christadelphian, 4th ed., 1949, p. 44.

10. Du Pin, quoted in Eureka, Vol. II, p. 330.

11. Eureka, Vol. III, pp. 147-50.

12. Alan Eyre, The Protesters. Birmingham, The Christadelphian, 2nd ed., 1985, p. 15. The ecclesiastical historian Venema, quoted by Brother Thomas in Eureka (Vol. III, pp. 146-7), identifies eight “chief articles” in the twelfth-century ‘heresy’ of Arnold of Brescia and his followers, one of which was that “they asserted the Roman Church to be the whore of Babylon”.

13. The Protesters, op. cit., p. 18.

14. Joseph Eyre. Observations upon the Prophecies relating to the Restoration of the Jews. London. 1771. Quoted in The Protesters, op. cit., pp. 160-1.

15. The Protesters, op. cit., pp. 44-5.81.87-8.

16. Ibid., p. 186.

17. L. G. Sargent, “One Hundred and Fifty Years Ago”, The Christadelphian, 1955, p. 457.

18. Herald of the Kingdom and Age to Come, 1851, p. 281.

19. Elpis Israel: an Exposition of the Kingdom of God with reference to the Time of the End and the Age to Come; Eureka: an Exposition of the Apocalypse, in harmony with “the things of the Kingdom of the Deity, and the name of Jesus Anointed”.

20. Cf., for example, The Protesters, op. cit., pp. 4, 164-7, 197-8.

21. Islip Collyer, “The Prophets and their Message”, The Testimony, 1935, p. 405.

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