Magician and Messiah Part 14

The Magician & The Messiah — Part 14 Two Seedlines Rev. John Shane Vaughn — First Harvest Ministries International ________________ 1 This is where we left off last week; we were talking about the ordination of Brother Herbert Armstrong and how he was connected to the Jefferson congregation and Brother Duggar. 2 And we followed him all the way down to his first sermon, which was there in Oregon; and I believe some of thee told me that thou wast from that area — Sister Lori Merchant and Brother David Shipman, I believe, are literally from that area. 3 The Willamette — is it Willamette Valley, I think that is how thou pronouncest it, or Willamette Valley? Eugene, Oregon, Salem, Oregon, Jefferson, Oregon — a great work of Yahweh came forth from that area. 4 And then we showed thee where Brother Herbert Armstrong was ordained there by his minister, by his church rather, there; and blessed, and how he began a great work of God. 5 We have not gone in that area yet; we will, we will be there in a few weeks, but we are not going there tonight. 6 And I told thee when we left off last week that there was a name I wanted thee to remember — by the name of Dodd, D-O-D-D; and this is where Herbert Armstrong and Dodd parted ways at this moment. 7 And it was all over the question of what was God's name; and so Herbert Armstrong chose to remain — and it shocked me that he did, because he was so learned on everything else. 8 But I suppose it just was not time yet; but Dodd received the revelation of the sacred name; and we are not even going there tonight. 9 Where I was hoping to go tonight, but then the Holy Ghost arrested me earlier today and said, no, thou hast got to take this in a different direction. 10 So we will not be going after the sacred name tonight as I was anticipating, but that is where a great split happened — was over the sacred name; and sadly, that split is still happening today. 11 But nevertheless, that is the history there of how all of that went down. 12 Now, as I was studying today preparing for tonight, I really believed I was going to be taking thee to the sacred name and how all of that came about, how that restoration took place. 13 But while I was studying, the Holy Ghost got a hold of my heart and said, thou art missing the second witness of what I was doing all along in America — thou art missing the second witness. 14 And so I began to listen to his voice; and that is when he began to remind me that at the same time that he is doing this great work with Herbert Armstrong and Duggar and Ellen White and the Millerites and all of these Sabbath-keeping, feast-keeping people. 15 While a mighty work of God is happening over in Oregon and Iowa and that great work of God — the Lord said, while that is happening, I am doing the same thing in another group of people that thou art overlooking. 16 And so I began to listen to his voice, and it was a rebuke that I received from the Lord, because he said, I was doing a parallel work among an entire group of people while I was doing that work with Cranmer and Duggar and Dodd. 17 All of these men — I was restoring the truth of the commandments; but while I was doing that, there was another movement stirring at the same time in the mountains of North Carolina and in the prairies of Kansas. 18 And it was known as the Pentecostal movement; it was a restoration of an experience with God, with Yahweh, that these people — talking about Armstrong and Dodd and Duggar — were not experiencing. 19 He said, thou hast got to follow the two witnesses, not just the one; because the truth is following Cranmer and Duggar, but the spirit, the outpouring of the spirit, is happening at the exact same time on a different group of people. 20 And literally the dates are going to blow thy mind tonight when thou seest that Yahweh was creating in America at the same time spirit and truth. 21 He was literally raising up the two witnesses in America for the end time; but to do it, he had to use two different groups of people. 22 Because the one group of people, the truth people, did not have the mentality to yield their bodies to the moving of the spirit of God. 23 So we had to go get a bunch of country people over the Appalachian Mountains that was — how do I say this without sounding ugly? — they were just so uneducated enough and unlearned enough to be willing to yield to the moving of the Holy Ghost in their lives. 24 That at the same time that God is using these intelligent minds over here with Cranmer and all these intelligent theological minds, this other group of people is not interested in theology. 25 Bible smart, they are not — they are not intelligent as far as the world was concerned; but they had something that Armstrong did not have; they had something Cranmer did not have — an ability to just let go and let God have his way in their lives individually. 26 And so to find that other stream that is coming up in America at the exact, literally at the exact same time, thou hast got to go over to North Carolina and Kansas. 27 And what thou art going to find there is a restoration of the gifts of the spirit and the manifest presence of the Almighty. 28 Now, if thou hast not watched my sermon series called The People of the Presence, thou art going to find out that all of the learning in the world and all of the knowledge in the world is not Yahweh's desire. 29 Ultimately, his desire is to have a personal experience with thee in a way that thou knowest thy God is real; thou dost not just know it by faith, but like Paul on the Damascus Road, thou knowest it because thou hast experienced thy God. 30 Thou hast experienced his touch; he reached way below the bottom and found thee and picked thee up and turned thee around; he is more than a doctrine to thee; he is more than a theological debate to thee. 31 He is real; his breath is real upon thy shoulder; his presence is real in thy prayer life; suddenly, what — when he — a God that seemed so far away becometh a very present help in the time of trouble. 32 And so Yahweh hath always desired to be real among his people; and the people that drive me insane are the Messianic people — so much knowledge, but they want nothing to do with the moving of the spirit of God. 33 However, in this end-time Elijah ministry, what I am going to show thee tonight is how both streams did like this in America — they went in opposite directions until they ran back into each other in the last moments of time. 34 And when thou seest that tonight, I believe thou art just going to have a Holy Ghost fit here tonight — amen. 35 Now, remember in 1896, when all of this stuff is happening with Duggar and all of them, they do not even know that these people in North Carolina exist. 36 People in North Carolina do not have any idea about no Sabbath day and no feast days and no God the Father and his son; they do not know nothing about all that. 37 All they know is they hunger for God; all they know is they want God to touch them; all they know is they will touch the hem of his garment — that is all they knew over in North Carolina. 38 And I can take thee to the very spot where they were, where they were in Cherokee. 39 Now, these Sabbath-keepers from Mumford to Cranmer to Duggar — they were men of the word; they were intelligent; they were men of the word; they searched the scriptures; they debated theology; they published books. 40 They restored the seventh-day Sabbath, the feast days, the Unitarian Christology, the sacred names — but they had no fire, no fire of the spirit of God. 41 Their worship was cold, intellectual, legalistic; they had head knowledge, but they did not have a heart experience with the presence of Yahweh; they knew nothing about tarrying in God's presence. 42 And many of thee watching me tonight, thou dost not understand; that is why many people did not make it here with us; they just wanted the head knowledge. 43 But thou dost not understand — we are two streams here; we are two streams in the desert here; oh, hallelujah. 44 And Yahweh hath been raising these two streams up for a long, long, long time, getting them ready to collide and run into each other; and that is the day thou art living in — this great collision course of spirit and truth. 45 Amen, hallelujah — amen, hallelujah, hallelujah. 46 Now, the place in North Carolina — I will show it to thee real quick, and then I have got to back up; we are going to have to go way back tonight before we wind up in North Carolina. 47 But I will take thee there now just so thou canst see the place and where it is; and if thou art ever in North Carolina, thou needest to go — it is right by the Field of the Woods; if thou hast never been there, thou needest to go. 48 Praise the Lord, if I can get this thing to share — I do not know why it is not sharing; bear with me. 49 Apostle, can I say something? Thou knowest, we looked up that Field of the Woods while we was up here and we was going to go there; we was drawn to go there, and Yahweh took us somewhere else, but that is very interesting. 50 Yes, sir, yes, sir — thou needest to see it, everybody needeth to see it; and as a matter of fact, the feast of Shavuot, I am going to try to see if we can take a busload over there to where this great event took place. 51 I do not know how far it is from Gatlinburg, but if it is not far, we might could just go from Townsend while we are there and take a busload over there — amen. 52 Apostle — uh-huh — it is twenty minutes from where our gathering is next Friday night; is it? It is right in my backyard — yes. 53 Y'all to think about that now — is that not something? Did y'all hear that? Twenty minutes — where this great movement is happening in Tennessee, twenty minutes away is where this great outpouring took place at Shearer Schoolhouse in North Carolina. 54 And so I wanted to bring mom and daddy over there; praise the Lord, bear with me, I am trying to get this thing to share — there it is. 55 Now, this is the place right there in Cherokee County, North Carolina, and this was called Shearer Schoolhouse; it was at a place called Camp Creek. 56 Thou seest those tongues of fire on that building? This is ten years before Azusa Street; this was the original outpouring of the Holy Ghost in America, the fire of the Holy Ghost. 57 I am talking about the one thou canst feel, not just the one thou thou thou smile about — the one that got a hold of thee; and that was in 1896. 58 Now, America is about a hundred years old at that time; in 1896, these four men were holding revival at Camp Creek in Cherokee, North Carolina. 59 And this was the first mass outpouring of speaking in tongues in America; now, the word there is mass outpouring — in America, it was right there in 1896. 60 And guess what was happening at the exact same time over there with Duggar and them? It was an exact twin, twin moving of the spirit of God, preparing the two witnesses on the earth today. 61 And neither group knew what God was doing in their group. 62 Now, I have to stop here; right now we are in North Carolina, that is where this story is taking us. 63 Many people believe — many historians believe — that was the first sign of speaking in tongues since the apostolic era of the church. 64 What I am going to do tonight, I am going to show thee something; I am going to prove to thee that just like the Sabbath day never left the earth for the last two thousand years, just like the truth of who Yahweh is and his son did not leave the earth — we traced that truth all the way through the Swiss mountains and we traced the truth. 65 Let anyone tell thee that 1896 was the first speaking in tongues — that is not true; and so tonight, what I am going to do, we are going to rewind from North Carolina. 66 Because that is the first place it is recorded of a mass outpouring in the United States of America, or the world for that matter; but that history is not correct. 67 All right — I am going to prove to thee tonight that Yahweh hath always had a remnant on both sides — on the side of spirit and the side of truth. 68 Just as the Waldensians preserved the Sabbath day, so the gifts of the spirit were preserved by another remnant who refused to let the fire go out. 69 And once again — this is what is shocking tonight — once again, just like Rachel Oaks carried the Sabbath to the Millerites, and just like Tacy Hubbard and Rachel Langworthy founded the first Sabbath-keeping church in America — we now run into another woman. 70 Another woman that thou knowest nothing about; thou hast never heard her name. 71 Thou hast never heard about this woman before; she was known as Mother Ann Lee — Mother Ann Lee. 72 She was from Manchester, England; she was an illiterate textile worker; all right? And she, Mother Ann Lee, would carry the gift of speaking in tongues to the United States of America. 73 Now, before I go any further, if I have someone here tonight that doth not believe in speaking in tongues, I understand that; I challenge thee to go watch my teaching, Speaking in Tongues, Yes or No — thou wilt never be able to not believe in it after thou hearest me teach on it. 74 So we are going to follow this trail back to Mother Ann Lee, and we are going to go even past Mother Ann Lee and find out who preserved it before she took it up. 75 But again, it was a woman that kept that great truth of speaking in tongues; and it was Mother Ann Lee that did that. 76 She came to America — guess when? In 1774, just two years before America would be established. 77 I find it interesting that right before America is established, both streams are brought to America — spirit and truth; oh, hallelujah, oh, thank thee, Father. 78 Now, before we introduce thee to Mother Ann Lee tonight, we need to take thee even further back to 1647; 1647, I want to introduce thee to a man that held on to the flame of the gifts of the spirit. 79 I want to introduce thee to him tonight; I do not know if thou hast ever heard his name before, but thou needest to know about him. 80 I want to tell thee about the man on the left side of thy screen; his name was George Fox, 1647; he had a spiritual experience that went beyond religion, and it would shake the religious establishment of his day. 81 Now, he was not satisfied with the Church of England; he wanted something deeper; he said he wanted a direct encounter with the living Elohim; so he began to seek after God, not religion. 82 And he said these words in his testimony — when all my hope in men were gone, so that I had nothing outwardly to help me, I heard a voice which said, there is one, even Christ Jesus, who can speak to my condition. 83 And when I heard it, my heart did leap for joy. 84 Fox began preaching that every person could have a personal experience with their creator, that every man could encounter the direct presence of the Almighty God; they do not need a priest or a ritual or a steeple house to have a direct encounter with their God. 85 And this is what this man on the left of thy screen, George Fox, began to teach. 86 One day George Fox was arrested in England for preaching this message; and the judge commanded John Fox — he said, John Fox, thou must tremble and quake before the authority of this court. 87 To which Fox replied — no; it is thou, oh judge, who must tremble and quake before the authority of the Almighty God. 88 And the judge said — what art thou, some kind of a Quaker? And Fox said, I like that name. 89 And from then on his followers were known as Quakers — those who trembled before the word of Yahweh. 90 Now, why did I bring thee back to the Quakers? Because I am going to show thee that Yahweh used the Quakers to hold on to the spirit side of things. 91 Now, they did not have truth; they did not have what Duggar had or Cranmer; they did not have that; but they were having direct encounters with their God; they were learning to tremble in his presence and quake at his very presence. 92 And they became known as the Quakers; and that is where thou wilt find — thou wilt find this gift of speaking in tongues goeth back to this movement; these are the ones we have recorded; it is the latest I can find — is with George Fox. 93 Now, the early Quaker worship — I am going to show thee what they were known for on thy screen; and this is what they were known for — these expressions of worship: trembling and quaking under the power of God. 94 This is back in the 1600s; prophecy, messages spoken under divine inspiration; visions and dreams; healing; and then a silent waiting. 95 They were known as the waiters; now, I thought this was interesting — they were known to listen for a still small voice; in their services, not only did they call them the Quakers but they called them the waiters. 96 They were so much waiting in the presence of the Lord; there was no program, there was no hurry — there was a waiting on his presence. 97 And I just started seeing some similarities between some folks I know — sounds like us, apostle — amen, that is — I started seeing that; they were known for — because we tremble and quake and wait. 98 And they were known for that; and one scholar — let me read to thee what this scholar wrote here about the Quakers. 99 Now listen to this carefully; thou canst read it at the very bottom of that third picture; one scholar described early Quaker worship as strongly emotional, filled with dread, punctuated with incoherent sounds of sobbing, groaning, sighing, and — listen to this last one — impromptu singing. 100 Yeah — in other words, there was no planned music; there was no — it was impromptu songs that would just come; they were known for their impromptu singing. 101 Thou knowest, writing songs in the middle of just — there was an impromptu-ish spirit; it was what Sister Ruth called flowing — it was just impro-; everything was impromptu. 102 And that aggravates a lot of people that come to our ministry; they do not like the impromptu-ishness, because they are so religious and they come from such religious backgrounds that they feel uncomfortable in the waiting, uncomfortable in the impromptu-ishness. 103 They want me to get on to the lesson; but thou seest, what thou dost not understand is what Yahweh is doing in this hour — the bringing together of those rivers. 104 Oh, thou art going to find a ministry where thou hast Duggar and thou hast George Fox; thou hast Cranmer and thou hast — thou hast it all, because Yahweh was building these two movements to collide in the end time. 105 Oh, hallelujah — I never want to become so emotional that I cannot love truth; I never want to become so truthful that I cannot be emotional. 106 There must be a coming together of these two moves of God in the last days; is anybody with me now? Hallelujah, hallelujah, hallelujah. 107 Now, the Quakers were very persecuted; by 1680, ten thousand Quakers were in the prisons of England; two hundred and forty-three had died of torture. 108 Dost thou know why? Dost thou know why they were in prison? Because the Church of England hated them. 109 Because they would not swear an oath; they refused to pay tithe to the Church of England because they said that the ministers of the church were hirelings, and they would give their tithe to their preachers. 110 They refused to have services with the Church of England; they had services on their own accord. 111 But number seven — the reason they were imprisoned, ten thousand of them, folks, ten thousand — was because they had women preachers; there were women preachers among the Quakers; and that got them thrown in jail. 112 And George Fox — now, this is — here is something thou needest to notice; George Fox did not speak in tongues. 113 As a matter of fact, at that time — watch how God doeth this — at that time there was no one that was known to speak in tongues; George Fox never spoke in tongues. 114 They went so far — the Quakers did not speak in tongues; they did everything else but that; they trembled like we do, they prophesied like we do, they had visions like we do, they had encounters with the spirit as we do — but they never spoke in tongues. 115 The Quakers did not speak in tongues; now, here is where it getteth very interesting. 116 We come to the most remarkable discovery tonight in the entire history of America; the Quakers came to America; and where did the Quakers go when they came to America? 117 Where did the Quakers go when they went there? Let me show thee where the Quakers went — the Quakers went to Rhode Island. 118 The same colony where Stephen Mumford will come some fifty years later carrying the Sabbath day message; the same colony where the first Seventh-day Baptist Church would be founded in 1671. 119 Look at thy screen, my brothers and sisters, and look at these two streams coming together, and from the ocean on the ocean blue — look where they both come to; both streams meet up in Rhode Island. 120 Yahweh placed both streams — spirit and truth — in the same colony; they did not go nowhere else in America. 121 Thou knowest why? Rhode Island was the only place that would not arrest Quakers, because in America Quakers were being arrested in all the colonies; only in Rhode Island could Sabbath-keepers and shaking, quaking people hook up. 122 Hallelujah, hallelujah, hallelujah — and Waveland, Mississippi, too; come on now. 123 Look, they are right by the water — I want y'all to look at that; see, some people have not got spiritual eyes; they are literally coming across the water. 124 And the Quakers got there first; these people that had an experience with God get there first; fifty years later, here cometh Mumford with the Sabbath day message in Rhode Island. 125 Because Roger Williams was banished from Massachusetts because of his dangerous views; and when he did, he went — Williams founded Providence Plantation on a land purchased from the Indians, and he said it would be a shelter for persons distressed of conscience. 126 Now, what is this? Let me show thee what happened; in 1663, King Charles II granted the colony a royal charter with the most liberal, generous, and unusual provision in the colonial world. 127 He said — full liberty in religious concernment; no person within this colony, only this one, at any time hereafter shall be any wise molested, punished, disquieted, or called in question for any difference in opinion in matters of religion. 128 This was the only colony with religious freedom in the United States of America. 129 King James — Yahweh touched King Charles' heart and said, I need thee to carve out a little place called Providence. 130 Is anybody listening to me tonight? The provisions of Yahweh — hallelujah, hallelujah, hallelujah, hallelujah. 131 And how art thou going to name it Providence, Rhode Island? Providential — providential; Providence, Rhode Island is Providence; it was the hand of Providence that created it by the king. 132 This was the only place in the world where thou hadst religious freedom — Providence, Rhode Island. 133 And coming on those shores is these little Holy Ghost shaking, quaking people that are twirling around and dancing and falling out and shaking — and then thou hast got them, and then here cometh old Mumford. 134 He is not going to shake for nothing in the world, but he knoweth what day the Sabbath day is; I pray to God somebody is going to hear me tonight. 135 He knows how to interpret that Bible; and Yahweh said, hey, I need thee, Mumford — I need thee to bring my day to America; hey, Quakers, I need thee, I need thee to bring my power to America. 136 And then one day, I need thee all to get together and become one body in the end time to bring back the coming of the Lord, to make the crooked paths straight, the high places low. 137 Oh, hallelujah — Providence, Rhode Island; Providence, Rhode Island. 138 Dost thou know who all came to Providence, Rhode Island? Let me show thee; let me show thee who came to Providence, Rhode Island. 139 Roger Williams, 1636; right after him, the first Baptist Church in America; y'all have got to understand, even the Baptist was the enemy — they were not part of the Church of England, they were baptizing by immersion. 140 1638, here they came to Providence, Rhode Island; in 1638, Anne Hutchinson — it is not time to teach on her tonight, but her and all of her followers were exiled from Massachusetts. 141 A bunch of liberals — they are still liberal in Massachusetts, no wonder; hallelujah; they was exiling people back there for their conscience. 142 And then in 1650, look who cometh on across the ocean blue — that spirit stream, that Holy Ghost people; they came over in 1650. 143 And guess who cometh right behind them in 1658? I need y'all to look carefully; I need thee to look at thy screen — look who came eight years later? 144 The Sephardic Jewish people — hallelujah; oh, God is about to get them all up in here; whoa, child. 145 Here cometh the Sephardic Jews; oh, what Yah is about to do? What he is bringing together in this end time. 146 Land of Israel — not the one over there, but in this land of Israel — is the re-gathering of the Jews and the Israelites; oh, the wonder of it — hallelujah, hallelujah. 147 The Sephardic Jew came over and they brought the Sabbath with them as well; and then in 1664, here cometh that lost tribes of Israel. 148 Is it not funny? Is it not funny — the Jews came first? The Jew first, and then the lost tribes; here cometh Stephen Mumford keeping the same Sabbath that those Sephardic Jews are keeping just ten years earlier. 149 Now, the lost tribes — this is then the lost tribes come in, keeping them all in Providence. 150 Hallelujah, woo, glory to God Almighty, amen, hallelujah, hallelujah — it is all happening in Providence. 151 Y'all can sit back and act like Yahweh's hands is not involved in this world if thou wantest to; oh, why — why did he — look, dost thou realize if there would have been religious freedom, all those streams would have went to different colonies? 152 But Yahweh sent Satan to do that evil in Massachusetts; he sent Satan to put them Quakers in jail, so they would all rush over to one place, meet up with those Sephardic Jews, meet up with Mumford. 153 And all three streams would now — oh yes — the Jew, the lost tribes, the spirit and truth, all would meet up in Providence — amen. 154 Oh, the wonder of it — hallelujah, hallelujah, glory, glory, glory, glory, glory. 155 In 1702, there was a Puritan leader by the name of Cotton Mather; and he was complaining that there was no true Christians in Rhode Island, because he was of the Church of England. 156 He said there was no Roman Catholics, no true Christians of the Church of England; it was an insult; in other words, the only people in Providence was people like me and thee, our ancestors — hallelujah. 157 They had been kicked out of Massachusetts, kicked out of England, but they were just looking for a city that had foundations whose builder and maker was God. 158 They were in this world all day, but not of it — that builder and maker was God; and there, the hand of Yahweh, the hand of Providence, built them a city called Providence. 159 If thou dost not understand, this is the land of Israel; if thou dost not grasp it, if thou dost not see it — God did more in this land than he hath even done in the other land in these hours. 160 He brought his people here to Providence — oh, hallelujah, hallelujah. 161 Hallelujah — fire — somebody just said George Fox is listed in their family tree — amen, who was that? 162 Hallelujah — somebody, I thought, just said that — yeah, Rebecca Manier; she said George Fox is in her family tree. 163 Now thou knowest why thou art here, Sister Rebecca — thou just found out thou art a member of the lost tribes of Israel — hallelujah, hallelujah. 164 He was the founder of the Religious Society of Friends — he sure was, absolutely. 165 This was Third Haven Meeting House at Oxford on Tred Avon River, Talbot County, Maryland — yes, yes, yes, yes, yes. 166 I am one of them — hallelujah, hallelujah. 167 Somebody just said — Sister Lori Merchant said she was raised in a Quaker home in the Willamette Valley; now, later the Quakers lost their fire and thou probably lived with one of them, but in the beginning they were all on fire. 168 And I just — somebody said John Fernando just said Herbert Armstrong was originally a Quaker; I did not realize that; okay, is that not something? 169 Well, my family tree dates back to the 1400s — Sir Rhys ap Thomas, I believe he was a knight of the Round Table if I am not mistaken. 170 Wow — Don Robbins said George Fox is in his family tree, third cousin — amen, wow; well now thou might all know why thou art here — hallelujah, hallelujah. 171 It should all be making sense to thee what Yahweh is doing in these last days — amen. 172 Now — all right — the Quakers by 1680 had all been in prison in England; in Massachusetts they were hanging Quakers; but in Rhode Island they were protected. 173 And brothers and sisters, this is called the great convergence; this was literally Providence, literally Providence. 174 And when thou lookest at this image here, thou wilt see the hand of Providence, what it was doing in that hour; they were all protected under the same charter at the same time — I want thee to see that. 175 The Quakers were being hung in Massachusetts; the Sabbath-keepers were kicked out; but Yahweh created a charter through a king that he holdeth in his hand and said, I need thee to protect my Sabbath-keepers and my little Holy Ghost children over there that like to quake and shake. 176 Because I need to bring them together, because I am going to do something in the end time; and by the way, I am going to send some Jews over there to put in the mix; they are in Providence — give them full liberty, full liberty. 177 And this is why the word Providence is literal; it was not coincidence, it was not an accident — it was Providence; that was the name of Williams' settlement — Providence. 178 Now we want to move forward just a little tonight; actually, no, I am so sorry — not forward, backwards; because during the time of the Quakers, there is about to be a breakaway from the Quakers, and thou needest to follow this. 179 But during the time of the Quakers, no one in the Quaker movement was speaking in tongues; they were doing everything else but that. 180 But over in the land of France, there was a group of people called the Camisards — C-a-m-i-s-a-r-d-s; they were known as the prophets. 181 I hope I am pronouncing this word right — maybe someone can correct me — Cevennes or Cevennes? Doth anybody know? C-e-v-e-n-n-e-s; and that was over in France; they were known as the prophets of the Cevennes, from 1688 to 1702. 182 Now, this is about the time of George Fox; when did George Fox get his visitation? George Fox got his visitation around early 1600s. 183 And here is a group of people in France that is also getting a visitation, known as the Camisards. 184 Now when Louis XIV revoked the Edict of Nantes in 1685, overnight Protestantism became illegal in France, okay? It was illegal. 185 They had a bunch of people called the Huguenots — those were Protestant people; and their churches were destroyed, their ministers were executed, hundreds of thousands fled the nation of France. 186 But in the remote mountains of the Cevennes — I do not know if that is how thou pronouncest it — there was a little remnant; now this is the same time Fox is having a visitation. 187 This little group is in those mountains, and they refused to leave; in 1688, something very strange began to happen, very strange. 188 Children — children as young as three and four years old — began to prophesy; now, thou knowest that is when I received my — and something resonated when I read — I never even knew this story. 189 But they were as young as three and four years old; suddenly children, thy sons and thy daughters, the children of France began to supernaturally prophesy; and these were called the child prophets. 190 They would go into trances and speak messages from Yahweh, warning of judgment, calling the people to repentance. 191 The first girl that did this was fifteen years old; she was known as Isabeau Vincent; she was totally illiterate; she only spoke her local dialect, which was patois. 192 But when the spirit would come on Isabeau, she would begin to preach in perfect French — a language she had never learned. 193 And there was a witness that wrote these words about Isabeau — it said she spoke in a voice not her own, with eloquence beyond her years, prophesying judgment upon the persecutors and deliverance for the faithful. 194 Isabeau Vincent is the first recorded person we have since the day of Pentecost that spoke in a fluent language supernaturally; she was fifteen years old. 195 Now after that she was arrested on June the eighth, 1688; from her experience, many leaders of that movement began to arise. 196 And suddenly speaking in tongues suddenly was beginning to be heard all over France; many leaders began to rise from that movement to carry on her work. 197 Many, many other leaders began to rise up and they carried on her work after that — by the name of Gabriel Astier; and the main lady that rose up, her name was Anne Dids — D-I-D-S; she was known as a great prophetess. 198 And together they were called the Camisards because they all wore white shirts; Camisas is what a white shirt was called; so they were known as the Camisards, they all wore white shirts. 199 And is it not funny that we wear white at Passover? We are the Camisards, now I suppose — hallelujah; I just see so many things when I look at this stuff. 200 But listen — they were the first ones speaking in known and unknown tongues since the day of Pentecost that we have a record of. 201 The point I am making is this was long before people say Azusa Street; this is hundreds of years before Azusa Street. 202 And before Shearer Schoolhouse in North Carolina, we have people prophesying, speaking in tongues, giving words of knowledge, getting supernatural guidance, trembling and shaking under the power of the spirit, and singing prophetic songs in unknown languages. 203 Now these children and these Camisards were thrown out of France; and where did they go? To England in 1706; they were led to England and they were known as the little prophets. 204 Whenever they got to England, these children prophesying — when they got to England, they met two people and converted them to their way of life; and those two people were the Wardleys — W-a-r-d-l-e-y-s. 205 Now the Wardleys were Quakers; but when these children — look at that picture of the children in the background — when these children came to England speaking in tongues, who had not spoken in tongues yet? The Quakers; they had done everything else these children were doing except speaking in tongues. 206 But suddenly the Wardleys, who were Quakers, began to speak in tongues; now let us go down that list of what these people did once they started speaking in tongues. 207 They would shake under the power of the spirit; they would dance and whirl around in worship; they would shout and sing; they would speak in unknown tongues; they would give prophecies and visions. 208 And these people were no longer Quakers — they became known as the Shakers. 209 And Jane Wardley, another woman, began to preach a message supernaturally; and here is what she preached — art thou ready? 210 Repent, for the kingdom of God is at hand; the new heaven and the new earth prophesied of old is about to come — that is a direct quote from her preaching. 211 Hallelujah, hallelujah, hallelujah — she began to preach the coming kingdom message that no one had taught her; no one knew it; she began to preach it and prophesy it after she began speaking in tongues. 212 That was the first time a Quaker spoke in tongues; and now, what is about to happen? The Shakers are about to leave the Quakers. 213 All right, so now thou hast the Quakers and thou hast the Shakers; exactly one hundred years after Fox began the Quaker movement, Jane and James Wardley broke away from the Quakers in Bolton, Lancashire, England. 214 Because they had been influenced by these children from France, the Camisards, the ones that came speaking in tongues and ecstatic worship; the shaking — the Shakers is who they were known as. 215 Well, these folks, the Wardleys, met a woman that was working in a factory. 216 She was a very poor woman in 1758 — twenty years before America is to be formed; they run into this woman named Ann Lee. 217 Ann Lee was a young woman; she grew up in poverty; she could not read, she could not write. 218 In 1762 — ten years before America becomes a nation — she was forced by her father to marry a blacksmith named Abraham Stanley; she bore him four children and they all died in infancy. 219 Those traumatic losses led her to seek a spiritual connection with God; she began to have visions, and she fasted and prayed for days at a time or more. 220 And that is when she met the Wardleys; the Wardleys had just left the Quakers, become Shakers; and now they met Ann Lee. 221 Ann Lee immediately was arrested because she was preaching too loudly and too charismatically — what the Church of England referred to. 222 And brothers and sisters, in 1774, God spoke to Ann Lee, a young woman in her early thirties; he spoke to her in the very year, 1774, that the first Continental Congress was meeting to decide America's future. 223 Mother Ann Lee received a vision telling her to take her followers to the new world; because everyone that followed Mother Ann Lee, they went wherever she went. 224 If she moved, they all moved; they were part of Mother Ann Lee's ministry; she went to them all one day and she said, we are going to get on a ship, we are all moving to America — God spoke to me to bring this experience in 1774 to America. 225 And so here they all come; they get on a ship called Mariah — M-a-r-i-a-h — and it brought them to the new world; she landed in Albany, New York, and she built the first Shaker community in America, in a little town called Watervliet, New York. 226 And while she was there, let me see if I can find the things that were said about Mother Ann Lee; let us read them, and thou wilt see how all of this began way before Azusa Street. 227 They said that under Mother Lee, the gifts and the operations of the Holy Ghost were evident among them; shaking, trembling, speaking in unknown tongues, prophesying, and melodious songs were gifts with which they seemed continually to be filled. 228 Like today's Pentecostal Shakers who felt the Holy Spirit would roll and twirl and speak in tongues. 229 Now, many of the Shakers — here is something I want to focus on tonight; many of the Shakers' hymns, or the songs they sang, consisted of syllables and words from unknown tongues — the musical equivalent of glossolalia, which is speaking in tongues. 230 They called them — art thou ready? They called them gift songs; they were received in visions; while in the assembly, these songs would come. 231 Oh, hallelujah, the glory — hallelujah, oh, hallelujah; and they called them gift songs, gift songs; it was a gift from heaven that would come to them while they were in the assembly. 232 And notice what it said — they are songs that they would sing; let me give thee an example — art thou ready? 233 I ya ya ya ya ya, I ya ya ya ya ya — no, there were no words, there was no English; but they would write them down and they were singing. 234 First time I heard Sister Ruth singing those gift songs, I — there were no words; she would go — and I am like, okay, what? 235 But something was resonating in my spirit, and she would say, oh, I hate words when I am singing; she did, she did not like words. 236 She said we could do more with a — she said — she said we could do more with a I ya ya than thou doest with a word. 237 She said, thou doest I ya ya ya ya ya, she said, thou wilt get the spirit moving with I ya ya's more than thou wilt with anything else. 238 And I did not realize — Sister Ruth did not know these things, but she was carrying the same type of ministry Mother Ann Lee had with these gift songs — hallelujah. 239 In the waiting of the Lord, the gift songs would come; I am going to tell thee, I do not know any other ministry in the world today that is operating under that same — that same thing. 240 Oh, man, man, man, man, man — hallelujah; they were gift songs, gift songs. 241 On her deathbed, Mother Ann Lee died; and thou art going to freak out when I tell thee this — Mother Ann Lee died at the exact same age Sister Ruth Heflin died — fifty-two years old. 242 She died September the eighth, 1784; and her years of missionary work took a toll on her life; but in her final days, it was recorded that she was sitting in her rocking chair singing in unknown tongues until she died. 243 And I am telling thee with God my witness, Sister Ruth did the exact same thing; Sister Ruth died singing in those gift songs in another tongue, another language. 244 And boy, I tell thee, if I have got any spiritual people here tonight, I pray thou art picking up what the Holy Ghost is putting down. 245 There is a coming together; I said there is a coming together in one place where Yahweh hath placed his name; there is a coming together of everything he hath ever done in the earth. 246 Hallelujah, hallelujah, hallelujah, hallelujah, hallelujah, hallelujah. 247 Oh, the gift songs, melodious glossolalia; I remember the first time I heard Mother Ruth preach; she preached melodiously — I do not know if thou understandest what I mean when I say that. 248 It was in a melody; she would preach — and as I was reading my Bible, the Lord spoke unto me and said unto me, go thou not in the way of the heathen, go thou not — and everything she did was melodious, everything. 249 And this same gifting was in Mother Ann Lee in the gift song; everything was melodious in her ministry, and it was all in unknown tongues. 250 In the twentieth century, Sister Ruth Heflin, a prophetess and a worship leader; oh, and by the way, Mother Ann Lee did not have good doctrine — art thou following me? 251 Mother Ann Lee was not as smart as Cranmer; Mother Ann Lee was not going down the Mumford trail; she did not have these truths that that other stream had. 252 But that other stream could not sing in the spirit and allow the glory of the Lord to move upon their lips — so hallelujah; but Mother Ann Lee could. 253 Hallelujah, hallelujah, glory, glory, glory — everything should be melodious; there is what Yah is doing at this hour. 254 Hallelujah, hallelujah, hallelujah — woo! Bless his name, bless his name. 255 Oh, she was preserving that realm of the spirit; and I have come to tell thee tonight that same gift of melodious glossolalia, the singing of the spirit, the heavenly song, the gift songs, floweth through the Apostolic Assembly, First Harvest Ministries International. 256 This is what maketh us so unique in this hour — we are not just a Sabbath-keeping Mumford ministry; we are not just a sacred name assembly. 257 It is a ministry where the name of Yahweh is proclaimed, the day of Yahweh is kept, but the presence of Yahweh is encountered, and the gifts of Yahweh still operate, including speaking in tongues. 258 FHMI walks in both streams — spirit and truth, the father's name and the father's presence, Torah and fire. 259 This is not accidental — it is the restoration of all things, the convergence of both streams that have flowed separately for centuries, now coming together in these last days. 260 Hallelujah, blessed be his name, thank thee Lord, thank thee Lord. 261 If thou comest here just for a Bible study, thou wilt not stay around too long, because while we tried to study, he cometh in and studieth us — hallelujah. 262 We want not the day of the Lord — we want the presence of the Lord; we want not the pronunciation of the name — we want the annunciation of the name. 263 We want not the knowledge — we want the knowing; hallelujah; and the growing and the flowing and the goings of God — hallelujah. 264 We must never give up his presence in search of knowledge — hallelujah, hallelujah, glory, glory, glory, glory. 265 Thou comest into our assembly, there will be some shaking and quaking; oh, hallelujah; the dry bones will go to quaking in the presence of the Lord. 266 Amen, hallelujah, hallelujah, glory to God, glory to God, glory to God, glory to God. 267 Now, as the journey continueth, the Shaker legacy, what they brought to America — thank thee, Father. 268 The Shakers established nineteen communities; they were speaking in tongues in America long before there was ever a Pentecostal. 269 At their peak in the mid-1800s, they numbered between four and six thousand members; their worship featured speaking in tongues, dancing, and shaking, gift songs received from the spirit. 270 Beginning in 1837, the Shaker communities experienced the revival called Mother Ann's Work, or the era of manifestation; young women received visions, they danced, spoke in tongues, and prophesied; new songs were received, many in unknown tongues. 271 That was in the mid-1800s — the era of manifestations. 272 Now I want to go beyond them to a man by the name of Edward Irving; while that was happening in America, let me tell thee what was happening in Scotland — hallelujah. 273 In 1830, another wave of speaking in tongues broke out in Scotland, and it went all the way to London, where Edward Irving was a popular Presbyterian minister in London. 274 After hearing about Scotland receiving the gift of tongues — by the way, this is a decade, a generation, before Azusa Street — those same manifestations began occurring in Regent Square Church in London. 275 Irving believed these were genuine gifts of the spirit, signs of the imminent return of Messiah; his followers were called Irvingites. 276 And they formed the Catholic Apostolic Church, which made tongue-speaking central to their worship; their movement lasted throughout the nineteenth century — hallelujah. 277 Now I want to show thee the next part of the story tonight; my time is running out, I am trying to get there quickly. 278 Now we are going to come to the bridge of the story; right after the speaking in tongues happened in Scotland and England, there was another man that Yahweh was about to raise up in 1836. 279 And this man would start what is known as the holiness movement; his name — John Wesley; John Wesley started what is called Christian perfection; he was the founder of the Methodist Church. 280 By the way, all of Pentecost cometh out of the Methodist Church; everything came out of the Methodist Church that John Wesley — thou knowest, there was a time, y'all may not know this, when they were called the shouting Methodist. 281 At one time, the Methodist people were shaking and quaking, they were all on fire for Yahweh; John Wesley was their founder. 282 He believed in a second work of grace called sanctification; Wesley believed that after thou wast saved or justified, there was a second work of God that would begin in thy life, and it was a deeper experience with the Holy Spirit. 283 And the Methodist people called it sanctification; he said in 1790, the grand deposit which God hath lodged with the people called Methodist — the very reason God raised up the Methodist Church was for holiness, separation from the world. 284 The Methodist people were the original holiness people; Wesley had a co-worker by the name of John William Fletcher; and he took it further. 285 John William Fletcher believed in the baptism of the Holy Ghost; and he said that would be the next move of God. 286 Well, right after John Wesley, right after this great man of God — who would Yahweh raise up to bring the holiness movement all over America? Yep, thou guessedst it — a woman. 287 Phoebe Palmer; she was known as the mother of the holiness movement; 1807, 1874; born in New York City as a Methodist woman, she raised in the faith. 288 And she wanted that second blessing that Wesley had described; she wanted to be sold out to God, separated from the world. 289 And then on July the twenty-sixth, 1837, she had the experience that she had longed for; here is what she wrote: 290 Last evening, between the hours of eight and nine, my heart was emptied of myself, cleansed of all idols, from filthiness of the flesh and spirit; and I realized that I dwelt in God and felt that he had become the portion of my soul, my all and my all. 291 Her experience launched the holiness movement, emphasizing sanctification, holiness, and the baptism of the Holy Spirit with power. 292 It was this woman that preached the first Holy Ghost baptism message in the United States of America; yeah, those women that cannot preach — she was the one that did it. 293 And then some years later, she started what was known as the Tuesday meeting for the promotion of holiness; she opened up her home every Tuesday for prayer meeting. 294 And dost thou know who would come? Methodist bishops would come, Methodist theologians, ministers — they all came to Phoebe's parlor, where the seedbed of the Pentecostal Church was born, the American holiness movement. 295 Now let me tell thee something about Phoebe Palmer that thou mayest not know; this was no ordinary woman at all. 296 Phoebe Palmer preached over three hundred camp meetings and revivals; she spoke before hundreds of thousands of people. 297 Her ministry in Canada in 1857 resulted in two thousand conversions; her book, still available, called The Way of Holiness, 1843, became foundational to the movement. 298 She brought a woman to Messiah by the name of Catherine Booth — yes, Salvation Army; she also influenced Frances Willard, the president of the Women's Christian Temperance Union. 299 And then in 1867, she organized the first national camp meeting for the promotion of holiness in Vineland, New Jersey; Vineland, Vineland, New Jersey. 300 Over ten thousand people were there; the following year at Manheim, Pennsylvania, over twenty thousand people gathered, and they called it another Pentecost. 301 The national camp meeting for the promotion of holiness was born, and it spread across America; the message they preached was separation from the world in dress and lifestyle, separate from the world; they called out compromise. 302 And they called people to a life of radical consecration; they preached entire sanctification, holy living, power for service, and the expectation of Messiah's return. 303 No, they did not preach the Sabbath; no, they did not preach the sacred name; and guess what? They were not Pentecostals either; there were no Pentecostals on the earth. 304 Nobody even knew what a Pentecostal was at this time. 305 There was no doctrine known as initial evidence; but Phoebe prepared the spiritual atmosphere; the hunger was there. 306 And then next came a man by the name of Benjamin Irwin — Irwin; and I am trying to hurry, but I want thee to understand this. 307 Benjamin Irwin was a lawyer turned Baptist from Lincoln, Nebraska; after encountering the holiness association, he joined in 1891. 308 He began to study the writings of John Wesley and John William Fletcher; and he became convinced there was more than just a second blessing; he began to preach about a third blessing. 309 Oh yes — and in October of 1895, Irwin claimed that he received that third blessing; and he began preaching it throughout the Midwest, and people began receiving the blessing. 310 And what was that third blessing? The baptism of fire — hallelujah, oh yes. 311 He began to preach about it; and all over America, people were catching on fire in what became known as the Fire Baptized Holiness Church. 312 And guess what? That little church in North Carolina — they were part of the Fire Baptized Holiness Church. 313 And at this point there were still no speaking in tongues, except for the Shakers; but at Shearer Schoolhouse, these four men came — they were all part of the Fire Baptized Holiness Church. 314 And they came to Camp Creek in Cherokee and preached about a third blessing; and they said, thou canst have more than salvation, thou canst have more than separation from the world. 315 Thou canst have a fire baptism where thou experiencest God's presence as much as understanding his word. 316 And there it was, at that moment in church history, right here, Shearer Schoolhouse, is where the modern-day Pentecostal experience came to be known. 317 There was a massive outpouring; a hundred people began speaking in an unknown tongue; they were part of the Fire Baptized Holiness Church; and those people all began speaking in a heavenly language. 318 Now let me explain something to thee, and this is very important; up until this time, even with the Shakers and even with Shearer Schoolhouse, everybody is speaking in tongues now. 319 But nobody, nobody, believed that it was the sign of the Holy Ghost; they believed when they were living separated from the world, they had the Holy Ghost. 320 They believed when they came to Messiah, they had the Holy Ghost, because they believed the Holy Ghost had to lead them to Messiah; they believed they had the Holy Ghost before they ever got that third blessing. 321 They always believed speaking in tongues was a third blessing, not the evidence of the Holy Ghost; the word initial evidence had never been heard. 322 Nobody in all of church history had never spoken the words initial evidence, ever, ever, ever; no one had ever heard of it; nobody; there had never been a doctrine called initial evidence. 323 If thou wantest to know what Pentecostalism is today — they believe that if thou dost not speak in tongues, thou dost not have the Holy Ghost; that is called initial evidence. 324 All right — and this is where I have been trying to get to all night, so I could finally start teaching — amen, hallelujah. 325 Where did this doctrine come from — initial evidence? Well, all this time people are speaking in tongues, but they believe it is a third blessing. 326 Until a man by the name of Charles Parham, Charles Fox Parham, in the twentieth century, 1901, Charles Parham had a Bible school in Topeka, Kansas. 327 They began reading in Acts chapter 2 and 10 and 19, and they became convinced that speaking in tongues was the initial evidence. 328 A woman by the name of Agnes Osman began to speak in tongues during a prayer meeting, and from that point forward is where initial evidence came from. 329 In 1916, by the way, that Shearer Schoolhouse that I just talked to thee about — that is where the Church of God of Cleveland, Tennessee, cometh from, is that church, that meeting. 330 But there was another Pentecostal group of people that would be called the Assemblies of God; in 1916, at the Assemblies of God meeting in Hot Springs, Arkansas, at the same time that Andrew Duggar is rising to prominence in the Church of God Seventh Day, the Assemblies of God is forming. 331 There is a great move of God happening at this time; but the Assemblies of God and the Church of God did not practice initial evidence for thirty years after they started speaking in tongues. 332 As a matter of fact, it took them to 1916 at the Assemblies of God fourth general council in St. Louis, Missouri — they were facing three controversies: the finished work, the oneness controversy, and the initial evidence debate. 333 They had a five-member committee draft up a statement of fundamental truth, and it was there that they embraced Trinitarianism and initial evidence. 334 That is the first time — 1916 — thou wilt ever find initial evidence written down anywhere; it came from a Trinitarian church called the Assemblies of God. 335 They had a great leader in the Assemblies of God known as F.F. Bosworth; he was an executive presbyter in the Assemblies of God, and he fought them to try to get them to not adopt that doctrine of initial evidence. 336 Because he argued that tongues was not the only evidence of the spirit; but they overruled him, and he resigned in 1918. 337 And then the Church of God in Cleveland, Tennessee, adopted the same doctrine in their articles of faith, article number nine — we believe speaking in tongues, as the spirit gives utterance, is the initial evidence of the baptism of the Holy Ghost. 338 But the Shearer Schoolhouse people did not know that, and neither did the Church of God in its beginning. 339 This doctrine is not found in the New Testament, the writings of the church fathers, the Sabbatarian churches, or the early Pentecostal revivals, including Shearer Schoolhouse and including Azusa Street. 340 It was invented in 1916 in a Trinitarian denomination. 341 Now, while that is going on, there is a camp meeting taking place in 1913 in California, and there is a Canadian minister there by the name of R.E. McAlister. 342 In 1913, listen to this — he stood up in that meeting, and Yahweh is about to restore true water baptism. 343 R.E. McAlister said the apostles baptized in the name of Yeshua; the words Father, Son, and Holy Ghost were never used in Christian baptism. 344 They said when he said that, the entire auditorium went dead silent; no one had ever heard that, ever, ever. 345 And then another man by the name of John G. Scheppe stood up and said that was a divine revelation and confirmed it from the word of God. 346 Another man by the name of Frank Ewart in Los Angeles studied the baptismal question for over a year; on April the fifteenth, 1914, he erected a tent outside of Los Angeles and preached his first public sermon on Acts 2:38. 347 The first time that message was ever preached in America — April the fifteenth, 1914. 348 And then he and an evangelist by the name of Glenn Cook went down to the water and baptized each other in the name of the Lord Jesus Christ. 349 That was the first public Jesus-name baptism in all of American history and world history, except the early days of the church. 350 And then Howard Goss — he was the original founder of the Assemblies of God, a Trinitarian denomination — he fully embraced Jesus-name baptism. 351 He was in the Assemblies of God, and when he did it, they kicked him out, and he became the first general superintendent of the United Pentecostal Church International, formed in 1945. 352 The Oneness movement rejected Trinitarianism, but it did not return to the apostolic position; it swung to a different error called Modalism — Jesus only; and that emerged in 1913, 1914. 353 But the truth is we believe Yahweh is the Father, one person; Yahweh Yeshua is his son; and then the Trinitarian — it is all a mess until thou comest to the truth. 354 Every early Pentecostal was a Trinitarian, including Shearer Schoolhouse, Topeka, Kansas, Azusa Street. 355 So when the Oneness movement came forth, it was a rejection of Trinitarianism, but it swung too far to Modalism instead of returning to Unitarianism, where Cranmer and Duggar were standing. 356 Meanwhile, Cranmer, Duggar, and Dodd are walking in that Unitarian truth, but they lack the spirit; they lack that fire baptism. 357 Two streams, both incomplete, and both are waiting to converge. 358 Elder Morgan, I would like for thee to read as we close tonight; I would like to show thee where these two streams will converge. 359 Malachi chapter 4, verse 5 and — amen — Malachi chapter 4, verses 5 and 6. 360 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. 361 I have a question for thee tonight — Elijah's ministry did not just restore truth; he called fire down from heaven. 362 He brought the fire back — anybody listening tonight? Hallelujah, hallelujah — he brought the fire back. 363 He did not just bring the truth — he brought the fire; he did not merely teach, he demonstrated; he did not merely have doctrine, he had power. 364 And the convergence of those two streams will come through Elijah's ministry. 365 The truth stream will be the seventh-day Sabbath, the biblical feast days, the sacred names, Unitarian Christology, covenant identity of Israel — all that will come through one stream. 366 But he will have another stream — the gifts of the spirit, tongues, prophecy, healing, worship, experiential worship, the manifest presence of Yahweh, singing in the spirit with a melodious glossolalia, the gift song, and fire from heaven. 367 And that convergence will reject Unitarianism, initial evidence, intellectualism without the spirit, emotionalism without good doctrine — it will reject it all. 368 Very few groups on earth today, beloved, teach the father's name and bring thee into the father's presence. 369 Most that teach the sacred name hath no sacred fire; most that have fire do not know the name; most who sing in the spirit do not keep the Sabbath; those that keep the Sabbath do not sing in the spirit. 370 But the ministry of Elijah standeth midstream; it teacheth the name and demonstrateth the presence; it keepeth the day and moveth in the gifts; it holdeth to truth and burneth with fire. 371 It is the restoration of all things; and I prophesy tonight that thou hast lived to see it; I have lived to experience it. 372 What every stream before us was collecting, we are correcting; what every stream before us had, we hold. 373 And I am glad to say tonight — I am one of them. 374 Hallelujah! Hallelujah! Hallelujah! Hallelujah! Hallelujah! Yeah — hallelujah! Everybody — hallelujah! Hallelujah! Hallelujah! Wow — hallelujah! Glory. 375 See thee tomorrow; bye, see thee.