THE GREAT
SECOND ADVENT MOVEMENT
ITS RISE AND
PROGRESS
19. “BY THEIR FRUITS
YE SHALL KNOW THEM”
“HE gave some, apostles;
and some, prophets; and some, evangelists; and some, pastors and teachers;
for the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ; till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fullness of Christ.”1
When the Saviour placed
the gifts of his Spirit in the church, to accomplish, “as it pleased him,”
the work of the Lord until the perfect day should come, he did not leave
his people to guess whether a manifestation was from heaven, or from evil
spirits, but he gives rules by which we might know whether the spirit was
of God or not. Even in these last days, when, as predicted by the prophet
Joel, the Lord was to pour out his Spirit upon all flesh, and both sons
and daughters should prophesy,2 Paul
says the people should not despise prophesyings, but should “prove all
things,” and hold fast that which is good.”3
How else can such
manifestations be tested but by comparing them with the Scripture rules
for discerning the work of God’s Spirit? Everything that is above the
comprehension of finite minds is not necessarily from God, for the Bible
declares that in the last days Satan will work miracles, to deceive the
world, that he may gather them to the battle of that great day of God
Almighty.4
It is then by a careful comparison of the manifestation with the Bible
rules that
1 Eph. 4:11,
13.
2 Joel 2:28,
29.
3 1 Thess.
5:20, 21.
4 Rev. 16:14.
300
a true spiritual gift may
be known. The same care is requisite in this, that men of the world use in
detecting counterfeit money.
Detecting Counterfeit Money
In the Detroit Bank Note
Reporter of April, 1863, Mr. Preston gave five rules for detecting
counterfeits, and declared that any person who would make a rigid
inspection of every bill that came into possession, according to these
rules, need never fear of being deceived.
There is no surer way to
prove a prophetic gift than by comparing it with the description of such
gifts as were manifested in Scripture times, and testing it by the rules
therein given. The Scriptures thoroughly furnish us unto all good works (2
Tim. 3:16, 17), and give a correct record of the manifestations of the
gift of prophecy, and how the true work of the Spirit of God may be known
from the workings of Satan, with his spurious gifts.
RULES FOR DISCERNING TRUE GIFTS
The Lord has given in his
word at least seven distinct rules by which genuine manifestations of the
Spirit of God may be distinguished from the working of Satan.
Rule One-Special
Instruction
The prophet Isaiah, in
speaking of affairs existing in the last days, says: “Bind up the
testimony, seal the law among my disciples. And I will wait upon the
Lord, that hideth his face from the house of Jacob, and I will look for
him. . . . And when they shall say unto you, Seek unto them that have
familiar spirits, and unto wizards that peep and that mutter; should not a
people seek unto their God? for the living to the dead? To the law and to
the testimony; if they speak not according to this word, it is because
there is no light in them.”5
5 Isa.
8:16-20.
301
In this Scripture,
attention is called to a people engaged in restoring the seal to God’s
law-a people who are waiting upon the Lord, engaged in his service. They
are looking for him; that is, they are looking for his coming-this, too,
in a time when spirits professing to be spirits of the dead are asking the
people to seek to them. Some heed their call, and seek to the dead for
knowledge; but the Lord invites his people to seek him. That is virtually
saying that if they seek him he will give them special instruction. They
need not seek to the dead, who can give them no information; for “neither
have they any more a portion forever in anything that is done under the
sun;” and “the dead know not anything.”6
In the above scripture a
rule is given by which all communications are to be tested,-”if they speak
not according to this word, it is because there is no light in them.” All
communications from the Lord will speak in harmony with his word and his
law.
Applying this rule to the
writings of Mrs. White, I would say that during the last fifty-two years I
have carefully read her testimonies, comparing them with the law of God
and the testimonies of the Bible, and I find the most perfect harmony
between the two. Her instructions do not come in to give any new
revelation to take the place of the Scripture, but rather to show us where
and how, in these times, people are liable to be led astray, to be led
from the word. The position that the testimonies of Mrs. White occupy can
be best told in what she herself has written respecting them:-
“The word of God is
sufficient to enlighten the most beclouded mind, and may be understood by
those who have any desire to understand it. But, notwithstanding all
this, some who profess to make the word of God their study are found
living in direct opposition to its plainest teachings. Then, to leave men
and women without excuse, God gives
6 Eccl.
9:6, 5.
302
plain and pointed
testimonies, bringing them back to the word that they have neglected to
follow.
“The word of God abounds
in general principles for the formation of correct habits of living, and
the testimonies, general and personal, have been calculated to call their
attention more especially to these principles. . . . You are not familiar
with the Scriptures. If you had made God’s word your study, with a desire
to reach the Bible standard and attain Christian perfection, you would not
have needed the testimonies. . . .
“The Lord designs to warn
you, to reprove, to counsel, through the testimonies given, and to impress
your minds with the importance of the truth of his word. The written
testimonies are not to give new light, but to impress vividly upon the
heart the truths of inspiration already revealed. . . . Additional truth
is not brought out, but God has, through the testimonies, simplified the
great truths already given, and in his own chosen way brought them before
the people, to awaken and impress the mind with them, that all may be
without excuse. . . .
“The testimonies are not
to belittle the word of God, but to exalt it, and to attract minds to it,
that the beautiful simplicity of truth may impress all. . . . If the
people who now profess to be God’s peculiar treasure would obey his
requirements, as specified in his word, special testimonies would not be
given to awaken them to their duty, and impress upon them their sinfulness
and their fear-ful danger in neglecting to obey the word of God.”7
Rule Two-True Prophets
We have already learned
that all true prophets will speak in harmony with the law of God and the
testimony of his word. The apostle John gives another rule describing the
teaching of true prophets. He says: “Beloved, believe not every spirit,
but try the spirits whether they are of God: because
7
Testimonies for the Church, Vol. 5, No. 33, pages 663-667.
303
many false prophets have
gone out into the world. Hereby know ye the Spirit of God: Every spirit
that confesseth that Jesus Christ is come in the flesh is of God: and
every spirit that confesseth not that Jesus Christ is come in the flesh is
not of God: and this is that spirit of antichrist, whereof ye have heard
that it should come; and even now already is it in the world.”8
Note carefully the
foregoing scripture. It does not say that whosoever confesseth that Jesus
Christ “did come in the flesh,” “but is come in the flesh;” that is, that
he comes, by his Spirit, and dwells in us, in response to our faith.
This, in fact, is the central truth of the gospel, “Christ in you, the
hope of glory.”9
The practical theme found
in all the writings of Mrs. White is the necessity of Christ as an
indwelling Saviour if we would make any advancement in the heavenly way.
Her writings teach the necessity of Christ first, last, and all the time.
As an illustration, of this fact, attention is called to her book, “Steps
to Christ,” of which more than one hundred thousand copies have been sold
in the English language, to say nothing of the thousands of copies in the
eighteen foreign languages in which it is now printed. A Presbyterian
minister, having read the book, ordered over three hundred copies for his
church-members and friends, and said, “This book was written by some one
who is well acquainted with the Lord Jesus Christ.”
Rule Three-False
Prophets
John gives a rule for
detecting false prophets: “They are of the world: therefore speak they of
the world, and the world heareth them.”10
The teaching of false prophets will pander to the carnal heart, instead of
exalting the self-denying and cross-bearing way. False prophets will teach
“smooth things,” instead of exalting the “Holy One of Israel.”11
Any one who
reads even a few pages of Mrs.
8 1 John
4:1-3.
9. Eph. 3:17;
Col. 1:27.
10 1 John
4:5.
11 Isa.
30:10, 11.
304
White’s writings can see
that they are in the line of self-denial and cross-bearing, and not of a
nature to please a worldly, carnal heart.
Rule Four-Suffering and
Patience
In tracing this subject
still further, we will take, as a fourth rule, the words of the apostle
James: “Take, my brethren, the prophets, who have spoken in the name of
the Lord, for an example of suffering affliction, and of patience.”12
When we read of the experience of those ancient prophets we learn that one
of the greatest of their trials was to see Israel reject, or go contrary
to, the plain testimonies borne to them. A brief study of those times
will show at once the character of both true and false prophets. “Thus
saith the Lord of hosts, Hearken not unto you: they make you vain: they
speak a vision of their own heart, and not out of the mouth of the Lord.”13
There is nothing in the
writings of Mrs. White to make the reader vain; but, as expressed by
another, “I have received great spiritual benefit times without number
from the testimonies. Indeed, I never read them without feeling reproved
for my lack of faith in God, lack of devotion, and lack of earnestness in
saving souls.” Surely, then, the effect of Mrs. White’s testimonies is
vastly different from that of the teachings of false prophets, as
described by Jeremiah.
The prophet tells us also
how false prophets will teach: “They say still unto them that despise me,
The Lord hath said, Ye shall have peace; and they say unto every one that
walketh after the imagination of his own heart, No evil shall come upon
you.”14
As to the nature of Mrs.
White’s teaching in her testimonies, I will quote the following words from
a careful reader: “I have read all her testimonies through and through,
most of them many times, and I have never been able to find one
12 James
5:10.
13 Jer.
23:16.
14 Verse 17.
305
immoral sentence in the
whole of them, or anything that is not strictly pure and Christian;
nothing that leads any one from the Bible or from Christ; but there I find
the most earnest appeals to obey God, to love Jesus, to believe the
Scriptures, and to search them constantly. Such nearness to God, such
earnest devotion, such solemn appeals to live a holy life, can only be
prompted by the Spirit of God.”
A careful observer of her
testimonies from the first writes: “In the matter of plain and faithful
dealing, without fear or favor, I desire to bear witness that there has
been no lack. If base and evil motives were the controlling power in this
work, flattering words would fill the place of searching testimonies and
faithful reproofs. Plainness of speech, faithful reproofs for wrong,
words of compassion and encouragement for the trembling souls who feel
their need of the Saviour, and for the erring who seek in humility to put
away their faults,-these are the things that have entered largely into her
labors. The testimony of Mrs. White, reproving wrongs in the case of many
persons whom she had seen in vision, has been borne with great
faithfulness, and with the most excellent effect.”15
Rule Five-True Prophecies are Fulfilled
There is a statement made
by Moses relative to true and false prophets, found in the eighteenth
chapter of Deuteronomy. He says: “How shall we know the word which the
Lord hath not spoken? When a prophet speaketh in the name of the Lord, if
the thing follow not, nor come to pass, that is the thing which the Lord
hath not spoken, but the prophet hath spoken it presumptuously; thou shalt
not be afraid of him.”16
The same thing is also
found in the following scriptures; “Who is he that saith, and it cometh to
pass, when the Lord commanded it not?”17
Of the prophet Samuel it was said, “All that he saith cometh surely to
pass.”18
“When the
15 J.
N. Andrews, in the Review of December, 1867.
16 Deut.
8:21, 22.
17 Lam. 3:37.
18 1 Sam.
9:6.
306
word of the prophet shall
come to pass, then shall the prophet be known, that the Lord hath truly
sent him.”19
It is now over fifty-three
years since the writer first saw Mrs. E. G. White in prophetic vision.
During these years many prophetic statements have been made by her
relative to things that would take place. Some of these predictions relate
to events already fulfilled, and some are in process of fulfillment, while
others are still future. As to those relating to past or present events, I
know not of a single instance of failure. Some of her predictions have
already been noted. Others will appear in succeeding chapters as we
continue our narrative.
Rule Six-Miracles not a Test of a True
Prophet
It has been affirmed by
many theological writers, and stated in commentaries on the Scriptures,
that the sign of a true prophet is the working of miracles. We have yet
to learn from the Scriptures a rule of this character.
If the working of miracles
is proof of a true prophet, then the “false prophet” mentioned in Rev.
19:20 would be declared after all a true prophet; for it is said, “The
beast was taken, and with him the false prophet that wrought miracles
before him, with which he deceived them that had received the mark of the
beast.” The same power is spoken of again in Rev. 13:14, as deceiving
“them that dwell on the earth by the means of those miracles which he had
power to do in the sight of the beast.” By the same application of this
rule, we should be driven to the conclusion that even Satan is a true
prophet. Certain spirits who will do a special work under the sixth of the
seven last plagues are called “the spirits of devils, working miracles,
which go forth unto the kings of the earth and of the whole world, to
gather them to the battle of that great day of God Almighty.”20
If the proof of a true
prophet is to be found in the miracles he performs while out of vision, we
should find but few
19 Jer. 28:9.
20 Rev.
16:14.
307
of the
Bible prophets who would stand the test, especially if the decision is to
rest upon what is recorded concerning their works. It is true that
miracles are recorded as being wrought by some of the prophets, as in the
case of Elijah, Elisha, and Paul. But who has found a record in the Bible
of the miracles of Isaiah, Jeremiah, Daniel, Hosea, Joel, Amos, etc.?
Yet these were true prophets of the Lord, and are shown to be such by the
rules the Lord has given as the test of a true prophet.
That the working of
miracles is not the test of a true prophet is clearly seen by reading the
scripture record of John the Baptist. That he was a prophet is shown by
the prediction of his father, Zacharias, in relating the vision God had
given him respecting the son that should be born to him: “And thou,
child, shalt be called the prophet of the Highest: for thou shalt go
before the face of the Lord to prepare his ways.”21 Our
Saviour himself recognized John as that very prophet who should prepare
the way before him; for of John he said: “But what went ye out for to
see? a prophet? Yea, I say unto you, and much more than a prophet. This
is he, of whom it is written, Behold, I send my messenger before thy face,
which shall prepare thy way before thee. For I say unto you, Among those
that are born of women there is not a greater prophet than John the
Baptist?”22
Here, then, is a plain
statement of the Saviour that John was a prophet. Let us apply the test
of miracle-working and see the result. In the Gospel as written by John
the evangelist, we have these words: “And many resorted unto him [Christ]
and said, John did no miracle; but all things that John spake of this man
were true.”23
This statement alone is a complete refutation of the claim that sign of a
true prophet is the working of miracles.
This rule given in
Deuteronomy 13:1-3, which we denominate as rule six in our present
enumeration, is to guard against running after anything wonderful or
miraculous until
21 Luke 1:76.
22 Luke
7:26-28.
23 John
10:41.
308
we have first carefully
noticed whether its tendency is to greater nearness to the Lord or to a
drawing away from him. This text virtually tells us to apply all the
rules, especially to see if it is in harmony with God and his law.
This sixth rule teaches
that if a miracle is wrought by a pretender, there will be seen with it,
when carefully tested, a departure from the sacred truths of God’s word,
and a lowering of the standard to meet a heart inclined to shun the way of
self-denial. The Lord permits such a pretender to arise, and his course
is a test to the true child of God, giving him an opportunity to weigh
carefully the tendency or motive of said miracle-worker. Those who cling
to God’s word, instead of being captivated by the false miracle-worker,
come forth strong in God as the result of such experience.
In these evil days, when
many are claiming to be “faith healers,” “divine healers,” “Christian
Science healers,” etc., it would be well to apply closely the scriptural
rules; for it will need divine rules, and the illumination of the Holy
Spirit, to enable us clearly to discern the intent and purpose of some of
these “healers,” so subtle is their work; while on the other hand are
those who openly disregard God’s law and his truth for this time. In some
instances these pretended “healers” have raged like men filled with
madness at even a mention of the law of God. As surely as the Lord has a
message proclaiming his holy law, so surely are the men destitute of the
movings of the Holy Spirit who rail against his law, and thrust from their
presence those who even mention it.
Rule Seven-Their Fruits
“Beware of false prophets,
which come to you in sheep’s clothing, but inwardly they are ravening
wolves. Ye shall know them by their fruits. Do men gather grapes of
thorns, or figs of thistles? Even so every good tree bringeth forth good
fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot
bring forth evil fruit, neither can a corrupt
309
tree bring forth good
fruit. Every tree that bringeth not forth good fruit is hewn down, and
cast into the fire. Wherefore by their fruits ye shall know them.”24
These words of our Saviour
recognize the fact that the gift of prophecy would exist in the gospel
age. If no true prophets were to be connected with the work, and every
prophetic manifestation was to be from an evil source, would he not have
said, “Beware of prophets”? The fact that he tells us so definitely how
each kind may be known is the best of evidence that in the work of the
Comforter, the Holy Spirit, in showing “things to come” (John 16:13),
would be the true gift of prophecy. This rule, which in our enumeration
we have called rule seven, is an infallible one. Christ did not say ye
may know them by their fruits, but, positively, “by their fruits ye shall
know them.”
We inquire, What is the
fruit to be seen in the work of genuine gifts of the Spirit of God? The
answer is found in the statement of Paul respecting the purpose of the
Lord in placing the gifts in the church: “Wherefore he saith, When he
ascended up on high, he led captivity captive, and gave gifts unto men. .
. . And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers; for the perfecting of the
saints, for the work of the ministry, for the edifying of the body Christ;
till we all come in the unity [“into the unity,” margin] of the faith, and
of the knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fullness of Christ.”25
Apply this rule to the
prophetic gift that has been connected with the third angel’s message from
its rise, and what is the result?-We find that the continual instruction
given through Mrs. White has been in the line of unity and harmony,
admonishing to “counsel together,” and to “press together,” to be in
unison with Christ, thus insuring true fellowship and union with one
another.
24 Matt.
7:15-20.
25 Eph.
4:8-13.
310
Some of the opponents of
this work have tauntingly said, “If it was not for the visions of Mrs.
White, which you have among you, your cause would have gone to pieces long
ago.” It is replied, “That is true; because from that source the Lord has
given counsel, caution, and light, and thus dissensions have been removed,
and the work has prospered.” So what they designed as a thrust against the
gift is in reality testimony that its fruit is that of the true gift of
prophecy. For sixty years and more have the manifestations of the gift of
prophecy through Mrs. White been tested by these seven rules, and in every
particular they have met the specifications required of a true prophecy.
311
20. SACRIFICES IN THE EARLY
WORK
“GATHER my saints together
unto me; those that have made a covenant with me by sacrifice. And the
heavens shall declare his righteousness: for God is judge himself.”1
In the Review and Herald
of June 3, 1902, we read: “Those who enter the work at the present time
know comparatively little of the self-denial and self-sacrifice of those
upon whom the Lord laid the burden of his work at its beginning. The
experience of the past should be told them again and again; for they are
to carry forward the work with the same humility and self-sacrifice that
characterized the true workers in the past.”
Again, in Testimonies for
the Church, Vol. VII, these words are found: “We are nearing the end of
this earth’s history, and the different lines of God’s work are to be
carried forward with much more self-sacrifice than has yet been
manifested.”2
The circumstances under
which Elder Bates was moved out, in 1845, to write and publish his first
book on the Sabbath question, have already been referred to. Also
reference has been made to the trying situation of Elder James White,
when, in 1849, he began the publication of the paper called The Present
Truth.
A
Pamphlet on the Opening Heavens
After the vision given to
Mrs. White in Topsham, Maine, in the fall of 1846, when some of the
planets were shown her,
1 Ps. 50:5,
6.
2 Page 240.
312
Elder Bates prepared the
manuscript for a pamphlet on The Opening Heavens. But ready means for its
publication was greatly needed. To meet this demand, a sister residing in
Massachusetts, who had just completed and laid a new rag carpet, took it
up and sold it, and gave the proceeds to Elder Bates, which enabled him to
publish his second book.
A
Pamphlet on the Sealing Work
After the view of the
sealing work, given in Dorchester, Mass., Nov. 18, 1848, Elder Bates wrote
a third pamphlet, entitled, A Seal of the Living God. Here again he was
confronted with the problem of no money for printing. A young widow,
learning of the situation, sold a small home which she possessed in the
country, and gave to Elder Bates half of the amount she received for it.
Thus was he again enabled to pay for the printing of a book.
Demands of the Publishing Work
In 1851-52 the Advent
Review and Sabbath Herald was printed at Saratoga Springs, N.Y. Here Mr.
Thompson furnished Elder White and his wife house room free; and with
borrowed furniture they were again privileged to set up housekeeping.
At this time believers in
the present truth were increasing, and with this increase there was a
demand for the personal labors of Elder and Mrs. White. This, with the
work of editing, created a demand for office help. Just at that time
others were impressed to assist in the literary work. As an illustration
of how the Lord works in response to the faith of his people, and raises
up workers in the time of need, we give the experience of a devoted
sister, Mrs. Rebecca Smith, of West Wilton, N.H.:-
After the passing of the
time, her son Uriah and daughter Annie R. desired greatly to attend
school, that they might fit themselves for teaching. The mother feared
the
313
children were drifting
away to the world, and, in fact, her fears were not wholly groundless. The
parental love of the mother was reciprocated by the children.
Uriah Smith at Phillips’ Academy
From 1848 to 1851 the son
attended Phillips’ Academy in Exeter, N. H., where the students were taken
through the first year of a college course, so that on entering college
they would be one year in advance. This course he finished. In 1851 he
labored to earn money with which to attend college, but as his employer
failed in business, he lost his money, and in consequence the
long-cherished plan of a college course was abandoned.
Miss Smith at a Ladies’ Seminary
While Uriah was at the
academy, his sister was attending a young ladies’ seminary in Charlestown,
Mass. Her course there was nearly finished, and as she was soon to leave
school, an offer was made to herself and her brother to teach in an
academy at Mt. Vernon, N.H., for three years, at $1,000 a year, with board
and room.
About this time the mother
embraced “present truth.” Her prayers were now, if possible, more earnest
and fervent than ever in behalf of her children. Elder Bates visited West
Wilton, and before him Mrs. Smith laid the case of her children, and their
conversion was made a subject of prayer. Elder Bates was expecting in a
few days to hold meetings in Somerville, Mass., at the house of Paul
Folsom, and Mrs. Smith was to write to her daughter, inviting her to
attend the meeting. In the mean-time, Elder Bates and the mother were to
pray that God would move upon her heart to go to the meeting.
Two
Dreams Fulfilled
Elder Bates had never been
in the room where the meeting was to be held, and therefore knew nothing
of its situation.
314
The night before the
meeting, he dreamed of being in the room, and that every seat was
occupied except the one just by the door. He also dreamed that he changed
his subject from that on which he intended to speak, and spoke on the
sanctuary question; that they had sung the first hymn, prayed, and sung
the second hymn, and he had just opened his Bible and was reading, “Unto
two thousand and three hundred days, then shall the sanctuary be
cleansed,” pointing to the figure of the sanctuary on the chart, when the
door opened, and a young lady entered and took her seat in the vacant
chair. He also dreamed that the person was Annie R. Smith, and that she
at once became interested, and embraced the truth.
Elder Bates’s meeting was
on the Sabbath (Saturday), and as there was no school that day, Annie
said, “Just to please my mother, I’ll go.” The night before that Sabbath
she dreamed that she went, and was late; that on arriving at the door the
first hymn had been sung, prayer offered, and they were just concluding
the second hymn; that as she entered, she observed that every chair was
occupied but the one by the door; that a tall, noble, pleasant speaker was
pointing to a chart such as she had never seen before, and was repeating,
“Unto two thousand and three hundred days, then shall the sanctuary be
cleansed.” She dreamed that what he said greatly interested her, and that
it was the truth.
She started for the
meeting in ample time, but missed the way, so failed to get there until
the singing of the last of the second hymn. When she entered, everything
was exactly as she had seen it in the dream, and the identical man of her
dream was repeating, in the same manner, the text from Dan. 8:14. It
struck conviction to her heart at once.
Elder Bates had not
thought of his dream until she entered the door and took her seat. He had
prepared to talk on another subject, but his mind would rest on the
sanctuary question. While he was repeating the text, his dream flashed
into his mind, and silently he prayed for help to speak to the
315
hearts of his hearers. He
had great freedom in explaining the passing of the time, with which Annie
was familiar. Then he set forth the truth of the third angel’s message
and the Sabbath.
Annie Smith Accepts the Truth
As he closed the meeting,
he stepped up to Annie, and said, “I believe this is Sister Smith’s
daughter of West Wilton. I never saw you before, but your countenance
looks familiar. I dreamed of seeing you last night.” Then Annie told her
dream. She left the meeting with feelings and aspirations all changed,
having there and then accepted the truth of the Sabbath.
She went back to the
seminary, packed her trunk, and went home. On learning of Elder White’s
cares in publishing, and of his labors in preaching, she felt that God
called her to go and help him in his office work. In August, 1851, when
the paper was moved from Paris to Saratoga Springs, N.Y., Miss Smith went
there as one of the workers.
A
Sacrifice and a Consecration
In the Review, Vol. II,
No. 7, are a few lines from her pen expressing her feelings after having
given up her former plans for her humble, unpretentious work. She says:
“I trust I have forsaken all to follow the Lamb whithersoever he leads the
way. Earth has entirely lost its attractions. My hopes, joys,
affections, are now all centered in things above and divine. I want no
other place than to sit at the feet of Jesus, and learn of him-no other
occupation than to be in the service of my heavenly Father-no other
delight than the peace of God which passeth all understanding.”
Sister Annie’s help in the
office as proof-reader, etc., was timely. For three years she labored
faithfully and effectively, receiving only board and clothing. At the end
of this period consumption had marked her for its victim. During
316
the ravages of this
lingering and fatal disease she wrote some beautiful poems, the
sweetest of all being,
“Home Here and Home in Heaven,” the preface to which, written
the day before her death,
July 26, 1855, so well expresses the graces of simplicity and
humility so largely
developed in her character that we cannot refrain from giving it in full:
“I thanked my God, that,
while below,
This pleasing task to me was given;
And when my numbers ceased to flow,
I bent the knee and looked to heaven.
“Let none this humble work
assail,
Its failings to expose to view;
Which sprung within Misfortune’s vail,
And neath the dews of sorrow grew.”
Housekeeping under Difficulties
In April, 1852, Elder
White moved from Saratoga Springs to Rochester, N.Y. It was in this city,
at 124 Mt. Hope Avenue, that they for the first time set up housekeeping
with articles purchased instead of borrowed. But such was their anxiety
to make the publishing work a success, in order that the paper might be
regularly published, and thus the truth be spread abroad, that they denied
themselves of many of the common comforts of life.
The manner in which they
began housekeeping at this time, you can read in the following private
letter written by Mrs. White to S. Howland’s family, April 16, 1852:-
“We are just getting
settled here in Rochester. We have rented an old house for $175 a year.
We have the press in the house. Were it not for this, we should have to
pay $50 a year for office room. You would smile, could you look in upon
us and see our furniture. We have bought two old bedsteads for twenty-five
cents each. My husband brought me six old chairs, no two of them alike,
for which he paid one dollar, and soon he presented me with four more old
chairs, without
317
any seating, for which he
paid sixty-two cents for the lot. The frames were strong, and I have been
seating them with drilling. Butter is so high we do not purchase it,
neither can we afford potatoes. We use fruit sauce in the place of butter,
and turnips for potatoes. Our first meals were taken on a fireboard,
placed upon two empty flour barrels. We are willing to endure privations
if the work of God can be advanced. We believe the Lord’s hand was in our
coming to this place. There is a large field for labor, and few laborers.
Last Sabbath our meeting was excellent. The Lord refreshed with his
presence.”
Liberality of the Believers
In the first number of the
Review, printed in Rochester, May 6, 1852, speaking of the removal from
Saratoga to Rochester, Elder White said:
“The brethren have
provided means to sustain the paper beyond our expectations. And although
our expenses in moving from Saratoga Springs, and commencing the paper in
this city, have been considerable, yet we are free from debt.”
Sacrifice of the Laborers
In a business note in
Number 12, October 14, we read: “The office is not in debt, however, for
this reason: Brethren Belden and Stowell who have worked in the office the
past six months, have received but a trifle more than their board. Others
engaged in the same work have received no more than they have. It will
certainly be a pleasure for all the friends of present truth to help make
up the deficiency in the receipts, that those who have labored hard,
especially in our absence, in the midst of sickness, in publishing the
Review and Herald, may have comfortable support.”
Accessions in Rochester, N.Y.
During the summer of 1852,
when the publishing work was fairly started in Rochester, Elder White and
his wife took
318
a three months’ trip, with
horse and carriage, as far east as Bangor, Maine, holding meetings and
visiting scattered Sabbath-keepers on the way. Before their return,
beginning September 26, Elder J. N. Andrews gave a series of discourses at
124 Mt. Hope Avenue. At this time eight First-day Adventists accepted
present truth, the writer being one of the number.
Oswald Stowell Healed
One Friday evening in
October, Elder White and his wife arrived home from their eastern tour.
The next day (Sabbath) we saw them for the first time, in the Sabbath
meeting. At the time of this meeting Oswald Stowell, the pressman, was
suffering from a very severe attack of pleurisy, and had been given up by
his physician to die. The doctor said he could “do nothing for him.”
During the service Oswald was in an adjoining room, and in great physical
agony. At the close of the meeting he sent in a request that prayers be
offered for him. With others I was invited to engage in a season of
prayer. We bowed by his bedside, and while prayers were being offered,
Elder White anointed him with oil “in the name of the Lord.” There was a
sensible presence of the Spirit of God, and he was instantly healed. When
we arose from prayer he was sitting up in bed, striking his sides, which
before had been so painful, and saying, “I am fully healed. I shall be
able to work the hand-press tomorrow.” Two days after this he did work it.
Mrs. White’s Vision before the Rochester Company
The same blessing that
healed Brother Stowell fell in still greater measure upon Mrs. White, and
as Elder White turned to look at her, he said, “Ellen is in vision; she
does not breathe while in this condition. If any of you desire to satisfy
yourselves of this fact, you are at liberty to examine her.” She remained
thus in vision about one hour and twenty minutes.
319
While in that condition
she spoke words, and sometimes distinct sentences; yet by the closest
scrutiny no breath could be discerned in her body.
Vision on the Course of an Absent Member
After Mrs. White came out
of this vision, she bore testimony as to what she had seen. Before the
return of Elder White and his wife from their eastern journey, one of our
number had left the city, and was traveling on business in the State of
Michigan. He was not, therefore, present at this meeting, and had never
seen Elder White or his wife. In relating her vision, Mrs. White told us,
among other things, what she saw concerning a man who, while he was
traveling and away from home, had much to say about the law of God and the
Sabbath, but was at the same time breaking one of the commandments. She
said he was a person whom she had never met, yet she believed she would
see him sometime, as his case had been unfolded to her. Not one of our
number, however, supposed him to be any one with whom we were acquainted.
About six weeks from the
time of the above vision, the brother previously mentioned returned from
Michigan. As soon as Mrs. White looked upon his countenance, she said to
one of the sisters, “That is the man I saw in the vision, of whom I told
you.” The vision being related to this brother, in the presence of his
wife and several other persons, Mrs. White said to him, “As Nathan said to
David, ‘Thou art the man.’ “ He then did just what Paul said some persons
would do when reproved for their sins by the gift of prophecy: “But if all
prophesy, and there come in one that believeth not, or one unlearned, he
is convinced of all, he is judged of all: and thus are the secrets of his
heart made manifest; and so falling down on his face he will worship God,
and report that God is in you of a truth.”3
After listening to the rehearsal of his wrong-doings by Mrs. White, this
brother dropped upon his
3 1 Cor.
14:24, 25.
320
knees before his wife, and
with tears said to her, and to the few present, “God is with you of a
truth,” and then made a full confession of his course while in Michigan,
in violating the seventh commandment, as revealed at the time of its
occurrence, over five hundred miles away.
Thus a few weeks’ time
gave us a strong confirmation of the testimonies. Not only were we led to
say that they were produced by some supernatural power, but that they were
from a source which in no uncertain terms reproved men for sin.
Uriah Smith Connects with the Review Office
It was during the
publication of Volume III of the Review that Uriah Smith began the
observance of the Sabbath, and became connected with the Review office, in
which he was writer and editor for so many long years. His first
production published in the paper was a poem entitled, “The Warning Voice
of Time and Prophecy,” which appeared March 17, 1853.
Elder Smith first heard
the third angel’s message at a conference held in Washington, N.H., Sept.
10 to 12, 1852. Returning home to West Wilton, he carefully studied what
he had heard, and began the observance of the seventh day the first
Sabbath in December, 1852. He became connected with the Review office in
Rochester, N.Y., May 3, 1853, where he and his sister Annie labored for
their board and clothing, instead of teaching in an academy for $1,000 per
year and their board. Such were, in kind, some of the sacrifices made to
establish the work of the third angel’s message in its early days.
Ordained a Minister
About the year 1863 Elder
Smith began to exercise his gift in public speaking. In 1866 he was
ordained as a minister of the gospel, after which time he labored much in
camp-meetings and conferences in the various States from the
321
Atlantic to the Pacific,
as well as in pastoral labors in the Battle Creek church, which was his
home church. After the opening of the Battle Creek College, he taught
more or less in the Biblical department of that institution. In the
interest of the Review and Herald he crossed the Atlantic Ocean, in the
year 1894, visiting different countries in Europe. While in Syria he
contracted a fever from the effects of which he never fully recovered.
Fifty Years of Untiring Labor
From 1853 to 1903, half a
century, Elder Smith had an almost constant editorial connection with the
Advent Review and Sabbath Herald; and for a greater part of that time he
had the entire editorial management of the paper. Even on the day of his
death, when smitten down by a paralytic stroke, he was on his way to the
office with matter which he had prepared for print. He also contributed
several important volumes to the literature of the denomination. Among
these works are Thoughts on Daniel and the Revelation, Nature and Destiny
of Man, an enlarged volume on the Sanctuary and Twenty-three Hundred Days,
The Marvel of Nations, Modern Spiritualism. The first of these volumes
was mostly written between the hours of nine o’clock P.M. and midnight,
after the day’s editorial and office work was completed.
Elder Smith’s Death
His was a useful life well
spent. He rests from his labors, having fallen asleep in Jesus March 6,
1903. But of him it can be truly said, “His works follow him,” and though
dead, he yet speaketh.
322
|
|