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: because303many 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.”
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.”
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.” 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.” Any one who reads even a few pages of Mrs.304White’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.” 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 the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord.”
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.”
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 one305immoral 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 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.”
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.”
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?” Of the prophet Samuel it was said, “All that he saith cometh surely to pass.” “When the306word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him.”
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 fulfilment, 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.”
If the proof of a true prophet is to be found in the miracles he performs while out of vision, we should find but few307of 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.” 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?”
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.” This statement alone is a complete refutation of the claim that the 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 until308we 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 tree309bring 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.”
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 of 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 fulness of Christ.”
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.
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.
A Pamphlet on the Opening Heavens
CHAPTER XX
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.”
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.”
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.
After the vision given to Mrs. White in Topsham, Maine, in the fall of 1846, when some of the planets were shown her.312Elder 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 the313children 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 meantime, 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.314The 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 the315hearts 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. During316the 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, without317any 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 took318a 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 to-morrow.” 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.319While 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.” After listening to the rehearsal of his wrong-doings by Mrs. White, this brother dropped upon his320knees 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 Atlantic321to 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.
CHAPTER XXI
THE GUIDING HAND IN THE WORK
WILL instruct thee and teach thee in the way which thou shalt go.” To him who makes the Lord his trust, his care is continually manifest. There are times, however, when this care is more especially realized, such as special deliverances from evils and dangers, seen and unseen, and direct providential openings for the extension of his truth. It is of these themes that this chapter treats.
The First Vision in Michigan
In the month of May, 1853, Elder White and his wife visited Michigan. It was the first time they had been west of Buffalo, N. Y. The last Sabbath in May they were at Tyrone, and at that place Mrs. White was shown in vision the different companies of Sabbath-keepers in the State, with warnings as to the influences that were liable to work against them. On June 2, in Jackson, she wrote eight pages of foolscap, stating some of the things which had been shown her. She gave me a pencil copy of the vision, on condition that I would furnish her a plain copy written with pen and ink.
A Woman who Professed Holiness
Among other things shown, there was described the case of a woman who was trying to intrude herself among our people. She said this woman professed great holiness. Mrs. White had never met her, and had no knowledge of her except that which was imparted to her in this vision. She not only323told the woman’s mode of procedure, but also that when she should be reproved she would put on a sanctimonious look, and say, “The—Lord—knows—my—heart.” She said this woman was traveling about the country with a young man, while her husband, an old man, was at home working to support them in their evil course. Mrs. White said that the Lord had shown her that “notwithstanding the woman’s pretentions to holiness, she and the young man were guilty of violating the seventh commandment.” With the written description of this case in my pocket, I waited with some anxiety to see how matters would turn.
The Meeting in Vergennes, Mich.
We had meetings in Jackson, Battle Creek, Bedford, and Hastings, and then came to Vergennes, Kent Co., which proved to be the place where the woman lived. We arrived at the place where we were to tarry for the night, on June 11, a little before the Sabbath. Our stopping place was the home of an Elder White who had formerly been a minister of the Christian denomination. As this was a newly settled country, preparations had been made for our meetings in a large, newly built barn, three miles farther on, and the woman seen in vision, as it proved, lived still two miles beyond the place of meeting.
Testimony to the Fanatic
June 12, at 10:30 A. M., we assembled in the barn for meeting. Mrs. White sat at the left end of the rostrum, I sat next to her, Elder Cornell next to me, and Elder White was at the right of the rostrum, speaking. After he had been talking about fifteen minutes, an old man and a young man came in together, and sat down on the front seat next to the rostrum. They were accompanied by a tall, slim, dark-complexioned woman, who took her seat near the door. After a short discourse by Elder White, Mrs. White arose and introduced her remarks by speaking of the care ministers should324have that they mar not the work committed to them, using the text, “Be ye clean that bear the vessels of the Lord.” She said it was not God’s order to call a woman to travel about the country with any other man than her husband. Finally she plainly said, “That woman who sat down a short time since near the door claims that God has called her to preach. She is traveling with this young man who just sat down in front of the desk, while this old man, her husband—God pity him!—is toiling at home to earn means which they are using to carry on their iniquity. She professes to be very holy,—to be sanctified,—but, with all her pretense to holiness, God has shown me that she and this young man are guilty of violating the seventh commandment.”
All present knew that Mrs. White had never seen these individuals until they came into the barn. Picking them out and delineating their character in the manner she did, had its influence upon the minds of those present, and increased their confidence and confirmed their faith in the visions.
The Words Uttered as Predicted
As Mrs. White bore her testimony, there was an anxious looking toward Mrs. Alcott, the woman reproved, to see how she received what was said, and what she was going to do and say. Had she been innocent of the charge made against her, it would naturally be expected of her to rise up and deny the whole thing. If guilty, and grossly corrupt, she might be none too good to deny it all, even though she knew it to be true. Instead of this, she did just what the testimony said she would do when reproved. She slowly rose to her feet, while every eye was fixed upon her, and putting on a sanctimonious look, slowly said, “The—Lord—knows—my—heart,” and sat down without uttering another word. She had said just what the testimony said she would say, and said it in the same manner.
Guilt Acknowledged
True, God knew their hearts, and they knew themselves to be guilty of the charge; for afterward the young man said to Mr. Gardner, a resident of the same place, who closely questioned him concerning the matter, “Mr. Gardner, what Mrs. White said about us was too true;” and the woman, after telling Mrs. Wilson, at Greenville, in 1862, that she “would not dare to say a word against Sister White lest she should be found fighting against God,” admitted that what was shown about her and the young man was true.