W. W. Prescott

Following statements were taken from W. W. Prescott’s 2 separate articles, published on Advent Review and Sabbath Herald, March 17, 1896 and April 14, 1896 respectively. (Emphasis in caps added through out)

Under the title, “The Christ of Judia-1”

“Jesus Christ established a new family, of which he became the head. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and after ward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall bear the image of the heavenly.” 1 Corinthians 15:45-49. So Jesus Christ the Lord from heaven, the last Adam, in entering into this relationship with the human family, became the head of this family just as Adam was the head of the divine-human family originally. Jesus Christ was God in heaven, and he came to this world, and WAS BORN OF THE FLESH, AND THUS HE WHO HAD BEEN BORN OF THE SPIRIT, WAS AFTERWARD BORN OF THE FLESH, AND BY THIS DOUBLE BIRTH THIS FAMILY WAS ESTABLISHED,-the divine-human family of which he is the head,-in order that we who have already been born of the flesh, may by his grace and the power of the same Spirit, be born of the Spirit,-that is, EVERY MEMBER OF THIS DIVINE-FAMILY IS TWICE BORN. And Jesus Christ took the same relationship to this family that the first Adam took in the beginning, in whom were found all the members of the family. As in Adam every member was created, when he was given the power to reproduce, so in Christ every member of the family which he established, of which he is the head, was in him, and he gathered into himself the whole family. The same relationship is sustained toward him as was sustained toward the first Adam. As what we receive by birth from flesh is the flesh of sin, with all the tendencies of evil,-for that which is born of the flesh is flesh,-and as by birth of the flesh we enter into all the experiences of Adam, by having his nature; so by this new, this second birth, we enter into the family of God and the nature of Jesus Christ our Saviour, becoming partakers of the divine nature. Jesus Christ identified himself so fully and completely with us in his humanity as our divine Saviour, as well as our brother in the flesh, that he said, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Advent Review and Sabbath Herald, Vol. 73, March 17, 1896, p. 168.3)

Under the title, “The Christ of Judea-2”

“Let us inquire, How is it possible for us to enter into this experience? Of what value is it to us to work for God, unless we enter into the experience as set forth? That is the only object, that we may be transformed into the life of Jesus Christ. We found that Christ came to our humanity by birth. The Scriptures emphasize the manner of his birth,-born of a woman, born of the seed of David. He was given to us by birth. And the announcement of the angels to the shepherds was, “Unto you is born this day in the city of David a Saviour, which is Christ the Lord.” Now as Christ partook of our nature by birth, so we must partake of his nature by birth. AS CHRIST WAS TWICE BORN,-ONCE IN ETERNITY, THE ONLY BEGOTTEN OF THE FATHER, AND AGAIN HERE IN THE FLESH, THUS UNITING THE DIVINE WITH THE HUMAN IN THAT SECOND BIRTH,-so we who have been born once already in the flesh, are to have the second birth, being born again of the Spirit, in order that our experience may be the same,-the human and the divine being joined in a life union. Advent Review and Sabbath Herald Vol. 73, April 14, 1896, p. 232.2

Salvation is not something which Christ brings to us and gives to us apart from himself. Salvation is simply Christ himself, and there is no salvation except in receiving Christ himself. We have just so much of salvation as we have of Christ. We are just so far saved as we have the Saviour, and IT IS BY HIS COMING IN THIS WAY AND DWELLING IN US, THAT WE HAVE SALVATION. Righteousness cannot be received apart from him; and we have just as much righteousness as we have of Christ, and no more. UNLESS HE IS THE INDWELLING CHRIST, THE SAVIOUR THAT IS IN US, there is no righteousness in us. We cannot separate any of these things from Christ himself. ARSH April 14, 1896, p. 232.3

We must be born again. “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” John 3:3-5. No one can enter the kingdom of God except he is twice born; once born of the flesh,-that which is born of the flesh is flesh,-and again born of the Spirit,-that which is born of the Spirit is spirit. Let us go into the matter a little more fully, and see what it is to be born again, that we may know how to have the experience set forth here. “When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Matthew 16:13-17. How could the Father in heaven reveal to Peter the fact that Jesus of Nazareth, the man who that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but say Father which is in heaven.” Matthew 16:13-17. How could the Father in heaven reveal to Peter the fact that Jesus of Nazareth, the man who lived, worked, walked, ate, and slept, was the Christ, the Son of the living God?-Only by the imparting to him of the divine life that dwelt in Jesus of Nazareth. “Whosoever believeth that Jesus is the Christ is born of God.” Then Peter, born again with that new life, by that very life recognized the same life in Jesus of Nazareth; and he confessed that he was the Christ, the son of the living God. This experience is just as much a real experience of a birth at it our physical birth. It makes no difference whether or not we have our birthday written down. If the graft is there, you know that the grafting has been done. If Jesus Christ dwells in the heart, he will be revealed in the life. The spiritual life is just as genuine a life as is our physical life. We may not be able to tell how long since we were born again, but it matters not; if the life which comes with the new birth dwells in us and shows itself, that is all that is necessary. We are to enter into that experience which Jesus wrought for us and lives to minister to us. He it in heaven as our advocate, and he holds out to us his own heavenly life in the gift of the Holy Spirit Now to make possible in us the very life
that Jesus Christ lived in the flesh, THERE MUST BE THE INDWELLING PRESENCE. HE HIMSELF MUST BE THE POWER; HE HIMSELF MUST LIVE THE LIFE. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth is me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Galatians 2:20. Hers is the union of the new life,-I have been crucified with Christ; I have shared with him in his crucifixion, and I live; “yet not I, but Christ liveth in me.” w. w. P. (W. W. Prescott, Adventist Review and Sabbath Herald, Vol. 73, April 14, 1896, p. 232.4

“Our Place as Sons”
Present Truth – December 20, 1900/Review and Herald September 23, 1902 pg. 6


“Adam was the son of God.” Luke iii. 38. But in Adam we are the sons of God only by creation; he was created the son of God. Christ was NOT CREATED the Son of God; He was the Son of God, THE ONLY BEGOTTEN of the Father. The relationship of the human family, sonship by creation as in Adam, gives very high and exalted privileges. By being made the son of God, man was placed in a position where he could recognise and understand God. Of all the created beings on the earth, man was the only one who could recognise God as God. Yet Adam, the created son, had not the same relationship to the Father as Christ, THE ONLY BEGOTTEN SON, WHO WAS BORN, OR WHO SIMPLY WAS THE SON OF GOD IN ETERNAL TIMES THAT NO HUMAN MIND CAN FIX OR COMPREHEND.”

“CHRIST WAS BEGOTTEN, NOT CREATED; SATAN WAS CREATED, NOT BEGOTTEN. As the only begotten Son, Christ could enter fully into the councils of God. Because he could not do this as Christ did, envy sprang up in the heart of Satan, and he began to determine, I will exalt myself.” Present Truth – April 4, 1896 / BEST February 17, 1896.

Below are the photo copies of what appears to be a series of transcripts by W. W. Prescott, which he used on a radio talk show, dated Jan 29, 1928 to February 19, 1928. In the articles, Prescott explains in detail who the “Third Person of the Godhead” is.

“It is the purpose of this book to develop as simply and as plainly as possible some features of the Christianity of the Scriptures on the lines here indicated, to guard every reader from being deceived by a philosophy which robs us of the real Christ by substituting the Christ of evolution, and to establish an abiding confidence in “the faith which was once for all delivered unto the saints.” Jude 3. I am neither a modernist nor a fundamentalist, as these terms are generally used, for there are some teachings advocated by each one which I am unable to accept as being Scriptural, but I am a humble believer in God the Father, and God the Son, and God the Holy Spirit, and in the great salvation which the three persons of the Godhead have provided for all who will receive it. If the reading of this book shall bring to others such an increasing sense of the reality of Christianity as its writing has brought to me, I shall feel that my work has not been in vain. May our hearts burn within us as the Spirit of truth opens our minds to a fuller and more personal understanding of the Scriptures.” {1929 WWP, SOTW 13.2} Saviour of the World

“There was the divine Word made flesh, subject to the limitations of humanity, as a man just as dependent upon the Father as we are dependent upon Him; and yet, as a divine Being, still one with the Father in heaven, as declared in John 17:23. Believe it we must, but explain it, or even fully comprehend it, we cannot; and until we can, we should tread reverently as we approach the subject of the being and nature of the triune God.” {1929 WWP, SOTW 17.2} Saviour of the World

“But the fact that the Jesus of the New Testament is the Jehovah of the Old Testament must not be understood as eliminating the Father, or as a denial of the Godhead-Father, Son, and Holy Spirit. Since the finite cannot comprehend the infinite, it were vain to attempt an analysis of the Godhead, or to liken the perfect union of Father, Son, and Holy Spirit to a triumvirate of men or even of angels. Neither must we think of the three distinct persons of the Godhead as subject to any of the limitations to which men are subject. To Nicodemus the Saviour said, “No one hath ascended into heaven, but He that descended out of heaven, even the Son of man, who is in heaven.” John 3:13. {1929 WWP, SOTW 17.1}

Below is an excerpt from W.W. Prescott’s book, The Saviour of the World, in the chapter called “The Present Christ”. Please note how he describes the Comforter. This should give some context to Prescott’s view pertaining to the Holy Spirit during the late 1920s.

In spite of their failure to appreciate fully what Jesus might be to them, these men of Galilee had found in Him a companion highly prized, and His announcement that He was about to leave them filled their hearts with dark forebodings. Why need He leave them? Why should they be deprived of the presence of their best Friend? Would not we have felt the same, if we had been of their number? It was to dispel these gloomy anticipations and to open up to them, and to us, the final purpose of His mission, THAT JESUS THEN SPOKE TO THEM OF THE COMING AND THE MISSION OF THE COMFORTER: “I will pray the Father, and He shall give you another Comforter, that He may be with you forever, even the Spirit of truth.” John 14:16, 17. {1929 WWP, SOTW 72.2}

Note the new word here met with for the first time, “Comforter.” NO NEW AGENT IS HERE DESIGNATED. We have read of the Spirit from the first chapter of Genesis, but now in the historical development of the gospel of our salvation, the Spirit enters upon a new mission, introducing a new dispensation, and it is fitting that a NEW TITLE SHOULD BE APPLIED. When the Son of God assumed our human nature and took up His residence in a new way upon earth in order that He might accomplish the work assigned to Him in providing salvation for us, He did not cease to be God, but at the same time applied to Himself a NEW DESIGNATION-THE SON OF MAN. HE WAS THE SAME PERSON, AND YET DIFFERENT. So when the Spirit of God, in succession to the God-man , took up His residence upon earth in a new way in order that He might accomplish the work assigned to Him in providing salvation for us, IT WAS FITTING THAT THIS NEW RELATIONSHIP SHOULD BE RECOGNIZED BY A NEW TITLE-THE COMFORTER. {1929 WWP, SOTW 72.3}

THE WORLD DEALS WITH THE MATERIAL, THE TANGIBLE, BUT IS WHOLLY UNABLE TO TREAT AS REAL THAT WHICH IT CANNOT SEE. Therefore the world cannot receive the Comforter, “for it beholdeth Him not, neither knoweth Him.” John 14:17. “We see at once that JESUS PRESENTS THE COMFORTER AS A REAL PERSON, BUT AS INVISIBLE, AND HERE MANY SEEM TO BE THROWN INTO PERPLEXITY. The difficulty is that they are trying to define and to limit infinite beings by finite terms, giving to these terms the same meanings as when they are applied to the members of the human family. {1929 WWP, SOTW 73.1}

In order to avoid error in the interpretation of the truth revealed to us through the Spirit of God, we must allow the same Spirit to convey to us the meaning of the terms employed. That is to say, we must compare scripture with scripture, and thus allow Scripture to be its own interpreter. SO FAR AS I CAN FIND, THE WORD “PERSON” IS NOT USED IN THE BIBLE AS APPLIED TO ANY ONE OF THE GODHEAD. THE APPARENT EXCEPTION IN HEBREWS 1:3 DISAPPEARS IN THE REVISED VERSION. I do not object to the use of the word “person” in speaking of the Father, the Son, and the Holy Spirit, BUT I URGE THAT WE MUST NOT DEPEND UPON THE ENGLISH DICTIONARY AND THE USE OF THE WORD AS APPLIED TO FINITE BEINGS, FOR ITS MEANING WHEN APPLIED TO THE GODHEAD. To think of the Holy Spirit as a person, IT IS NOT NECESSARY TO THINK OF HIM AS HAVING A TANGIBLE BODY. Our bodies are designed to be HIS TEMPLE. Unless we learn TO DEAL WITH THE INVISIBLE PERSONS WHO CONSTITUTE THE GODHEAD WITH THE SAME SENSE OF REALITY AS WE DEAL WITH OUR BROTHERS AND SISTERS IN THE FLESH, WE HAVE NOT ADVANCED BEYOND THE WORLD. We must learn to endure, “as seeing Him who is invisible.” Heb. 11:27. {1929 WWP, SOTW 73.2}

In a few simple words Jesus now indicates the TRANSITION FROM THE DISPENSATION OF THE SON TO THE DISPENSATION OF THE SPIRIT: “Ye know Him; for He abideth with you, and shall be in you. I will not leave you desolate: I come unto you.” John 14:17, 18. Jesus did not enter into a philosophical or psychological discussion of the personality of the Comforter, and neither shall I. What is clear is that JESUS REGARDED THE COMFORTER AS A REAL, THOUGH INVISIBLE, PERSON, WHO WOULD BE HIS SUCCESSOR ON EARTH, AND YET SO INTIMATELY IDENTIFIED WITH HIMSELF THAT THE COMING OF THE COMFORTER WOULD MEAN HIS OWN PRESENCE IN THE SPIRIT. {1929 WWP, SOTW 75.1}

AS THE ADVENT OF THE SON WAS THE COMING OF THE FATHER TO THE WORLD, SO THE COMING OF THE COMFORTER WOULD BE THE FULFILLMENT OF THE PROMISE OF JESUS, “I COME UNTO YOU.” Not only so, but this advent of the Comforter would be a concrete exposition of the bond of spiritual unity between the Father, the Son, and the believing disciple: “In that day ye shall know that I am in My Father, and ye in Me, and I in you.” John 14:20. HERE WE FIND THE VERY ESSENCE OF CHRISTIANITY-NOT IN A THEORETICAL DISCUSSION OF THE NATURE AND PERSONALITY OF EACH OF THE THREE PERSONS OF THE GODHEAD
. “The mystery which hath been hid for ages and generations,” but which was made known at Pentecost, is “Christ in you, the hope of glory.” Col. 1:26, 27. The most gifted theologian cannot explain this mystery, but the humblest child of God may enter into the benefits which it entails. {1929 WWP, SOTW 75.2}

Jesus desired to impress upon His disciples the comforting fact that His departure from them and His return to His Father DID NOT REALLY INVOLVE A SEPARATION FROM THEM, BUT THAT, ON THE CONTRARY, THE WITHDRAWAL OF HIS BODILY PRESENCE WAS ONLY PRELIMINARY TO HIS PRESENCE WITH THEM IN THE SPIRIT, AND THAT HIS PRESENCE IN THE SPIRIT WOULD BE THE MEANS OF MANIFOLD GREATER BLESSING THAN THEY COULD POSSIBLY ENJOY SO LONG AS HE CONTINUED WITH THEM IN THE FLESH. This is the evident meaning of His own explanation of His departure to the Father: “Now I go unto Him that sent Me; and none of you asketh Me, Whither goest Thou? But because I have spoken these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send Him unto you.” John 16:5-7. Explanations and arguments are not required here. The simple fact is evident. The sending of the Comforter was a step in advance. THE PRESENCE OF THE COMFORTER, THE PRESENCE OF CHRIST IN THE SPIRIT, WOULD BE BETTER FOR HIS DISCIPLES, AND FOR US, THAN HIS PRESENCE IN THE FLESH. In other words, “CHRIST IN YOU” IS BETTER THAN CHRIST AMONG YOU. The union of Spirit with spirit is the closest possible fellowship, being the union of life with life, and is the experience toward which all the work of Jesus of Nazareth tended. The gift of the Comforter is the climax of all blessing. {1929 WWP, SOTW 75.3}

Jesus continued; “He that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him.” John 14:21. THE EVIDENT IMPRESSION CREATED IN THE MINDS OF HIS LISTENERS WAS THAT HE HIMSELF, AND NOT AN INFLUENCE EMANATING FROM HIM, WAS TO BE REVEALED TO THEM, AND THEY FAILED TO UNDERSTAND HOW SUCH A PRIVILEGE COULD BE GRANTED TO THEM AND THE WORLD NOT SHARE IN IT. This led to the question of Judas: “Lord, what is come to pass that Thou wilt manifest Thyself unto us, and not unto the world?” John 14:22. This inquiry led to a further unfolding of the blessing involved in the coming of the Comforter: “If a man love Me, he will keep My word: and My Father will love Him, and we will come unto him, and make our abode with him.” John 14:23. THE PRESENCE OF BOTH THE FATHER AND THE SON IS VOUCHSAFED TO US THROUGH THE INDWELLING SPIRIT IN THE COMING OF THE COMFORTER. What greater blessing, what greater privilege, could be desired? {1929 WWP, SOTW 76.1}

From my own experience I am inclined to think that more, even among professed Christians, ARE INCLINED TO REGARD CHRIST AS A SAVIOUR UP IN HEAVEN THAN TO MEDITATE UPON HIM AS A SAVIOUR DWELLING WITHIN IN ALL THE POWER OF THE HOLY SPIRIT, THE COMFORTER. I would not in the least even appear to belittle the work of Christ in heaven, for “He ever liveth to make intercession for” us (Heb. 7:25), but all the other work of Christ, even His sacrificial death on Calvary, would be of on avail if it were not for the office of the Holy Spirit, the Comforter, to make effective in us what Christ has wrought out for us. {1929 WWP, SOTW 76.2}

I fear that SATAN HAS BEEN SUCCESSFUL IN SHUTTING AWAY FROM MANY THE WONDROUS TRUTH OF THE INDWELLING CHRIST, AND IN DEPRIVING THEM IN LARGE DEGREE OF THE VICTORIOUS POWER WHICH IS IN HIM WHO IS HIMSELF THE POWER OF GOD. My sincere wish is that this brief meditation upon these words of Jesus, uttered in the very shadow of the cross, may bring into the experience of each one of us a more vivid realization of His gracious presence and His keeping power. {1929 WWP, SOTW 77.1}

Prescott’s “Trinitarian” statements from Doctrine of Christ-1920

“The Biblical conception of sin may be fairly summed up in the words of the Westminster Confession: ‘Sin is any want of conformity unto or transgression of the law of God.” The horror of sin is that it wrenched the, race from God. It dashed God from his throne and placed self thereupon. It reversed the relationship of man and God. Its blight and its passion have alienated mankind, enslaved it, condemned it, doomed it to death, exposed it to wrath. The sacrifice of the cross is the explanation of the enormity of sin, and the measure of the love of the redeeming Trinity.” (Doctrine of Christ 1920, pdf pg. 18)

“The Holy Spirit during the present time is in office on earth; and all spiritual presence and divine communion of the Trinity with men are through him. In other words, while the Father and Son are visibly and personally in heaven, they are invisibly here in the body of the faithful by the indwelling of the Comforter.” (Doctrine of Christ 1920, pdf pg. 139)

“Jesus Christ, the ever-living Son of God, is the one supreme answer to the restlessness and travail of our day. But he cannot, he will not reveal himself. Each person in the Holy Trinity reveals another. The Son reveals the Father, but his own revelation awaits the testimony of the Holy Ghost, which, though often given directly, is largely through the church. What we need then, and what the world is waiting for, is the Son of God, borne witness to and revealed in all his radiant beauty of the ministry of the Holy Spirit, as he energizes with and through the saints that make up the holy and mystical body, the church.” (Doctrine of Christ 1920, pdf pg. 139)

Compare this with the following statement within the same book:

“The revelation between Father and Son. “We may conceive the Father existing from eternity and possessing infinite powers, simply because he wills so to exist, without any cause external to himself, eternal and infinite and underived; and of the Son existing with the Father from eternity, and possessing to the full the. Father’s infinite powers, but these received from the Father, existing because the Father wills him so to exist, eternal and infinite and derived. This conception will account for the entire language of the New Testament about the Son of God.”

“The Son is equal to the Father in everything except that which is conveyed by the terms Father and Son. He is equal to the Father in that he shares to the full the Father’s existence from eternity and his infinite power and wisdom and love. But inasmuch as the Father possesses these divine attributes from himself alone, whereas the Son possesses them as derived from the Father, in this real sense and in this sense only, the Father is greater than the Son.”

“Evidently in an eternal Father and an eternal Son the ideas of older and younger can have no place. As we lift up the conception of son ship out of time into eternity, these elements of it, ever present in human fathers and sons, at once disappear. When they fall away, does any conception essential to our idea of son ship remain? Yes; there still remains the chief idea, viz., personal existence and powers derived from anot
her person. And this idea is plainly embodied in John 5:26, and in other express assertions from the lips of Christ describing his own relation to God.” (W. W. Prescott, The Doctrine of Christ: A Series of Bible Studies for Use in Colleges and Seminaries, page 20, 1920)

Additional Resources: W W Prescott’s books

Saviour of the World (1929) by WW Prescott

The Doctrine of Christ (1920) by WW Prescott