The opening meeting of the thirtieth session of the Seventh-day Adventist General Conference was held in Battle Creek, Michigan, on Friday, February 17, 1893. There were 120 delegates in attendance at the Conference, only six of whom were not present at the opening meeting. Besides the full delegation from different parts of the North American continent, representatives from Australia, Great Britain, Central Europe, Scandinavia, and South Africa were present. [1] The Ministerial Institute and the General Conference, each three weeks long, "were so closely related that a separation can hardly be made. The General Conference Bulletin for 1893 carried full reports of both in its 524 double-column pages." [2] The General Conference would continue to have devotional meetings each morning, except Sabbath, and two evening Bible study meetings, which would be taught primarily by W. W. Prescott and A. T. Jones. [3]
On the evening of the opening of the General Conference session, A. T. Jones took up again the subject of the white raiment, showing "the difference between satanic belief and the faith of Jesus Christ; the difference between justification by works under the heading of justification by faith ... and justification by faith as it is." This study had brought them to the subject that would ever be before them: "that we must have the teaching of righteousness according to righteousness. And this can be, as we have found, only according to God's idea of righteousness, and not our own; and in order to have God's idea of righteousness instead of our own, we must have the mind that can comprehend it, and that alone is the mind of Jesus Christ."
Comparing again the different teachings of justification by faith, Jones then sought to place faith and works in their proper spheres: "The man that is so anxious and so dreadfully afraid that you will not let him have any works to do, and that you are going to destroy all his works--if Christ is dwelling in his heart, he will find works to do. Brethren, don't be so anxious about works; find the Lord Jesus Christ, and you will find work, more than you can do. (Congregation: 'Amen!') But the difficulty is, when the people get their minds on works, and works, and works, instead of upon Jesus Christ in order to work, they pervert the whole thing." Jones would end his comparison by quoting from Steps to Christ:
Now let us have this word, and that will be the best close I could make to the whole thing to-night. Steps to Christ, page 79: "The heart that rests most fully upon Christ will be the most earnest and active in labor for him." Amen. (Congregation: "Amen.") Do not forget that now. Do not think that the man who says that he rests wholly upon Jesus Christ is either a physical or a spiritual loafer. If he shows this loafing in his life, he is not resting on Christ at all, but on his own self.
No, sir; the heart that rests most fully upon Christ will be most earnest and active in labor for him. That is what real faith is. That is faith that will bring to you the outpouring of the latter rain; that is faith that will bring to you and me the teaching of righteousness according to righteousness--the living presence of Jesus Christ--to prepare us for the loud cry and the carrying of the third angel's message in the only way in which it can be carried from this Conference. [4]*
On Sabbath morning, O. A. Olsen delivered the 11 o'clock sermon. He was deeply impressed with "the importance and responsibility of this gathering of our people." This was by far "the largest and most important gathering that has taken place in the history of our denomination," Olsen stated. The manner in which the prophecies of Revelation 13 and 14 were being fulfilled and "the way that we see the situation opening and presenting itself in every part of the world, declares this gathering of more than ordinary interest." Olsen feared, however, "that many who have had a nominal connection with the truth do not fully appreciate these things. If they did, it would be sought as never before. There would be an abandonment of self, a laying hold of the divine power, and a seeking for a living connection with God that would take no denial. We pray that this may be more and more impressed upon every heart."
Olsen declared that the "Lord has come near to us in our councils and Bible study, and our souls have been made to rejoice as the word of God is being unfolded to our understanding." Yet he knew that there was a great need for consecrated laborers who recognized their total dependence upon God:
But there has been one great trouble with us as individuals, and it has been plainly set before us in the Laodicean message. We have felt ourselves so rich and increased with goods, and we have felt such an abundance of efficiency, that we have not realized our need of God. O that a sense of soul poverty might come to every heart! That is the redeeming quality, brethren. "Blessed are the poor in spirit," says the Saviour. When we come to realize that we have nothing; when we sincerely confess, "I am wretched, and poor, and blind, and naked," then there is help and light in the situation. Our goodness, our wisdom, our ability, are nothing; but God can work, and God will work. But with whom will God work? For whom will God work? Where will God show himself powerful?--It is with the individual whose heart is perfect toward him. That is a heart which is emptied of self, a heart that has made no reserve, but has yielded all to God, and laid all upon his altar. [5]
Olsen's sermon reached many hearts. In the afternoon social meeting held in the Tabernacle some confessions were made, even confessing wrongs committed at Minneapolis.
On Monday evening, Jones continued his series, showing where the natural mind of self would be found in the religion of works in paganism, the papacy, and the modern image to the beast, which also incorporates spiritualism. These same groups were also described in Revelation 16, as the dragon, the beast, and the false prophet. And the only escape from the lukewarm works described in the last-day true Church were the remedies freely offered:
The first thing he says is, "I know thy works;" and the last, "Be zealous therefore, and repent." Are you ready to repent of your works now? Are you? Are you ready to admit that your works that you have done, are not as good as Jesus Christ would have done them if he had been here himself and done them instead of you? (Voice: "Yes, a thousand times.") Good. How much good are these works going to do you? Are they perfect? Are they righteous works?...
Do not forget that garment that we are to buy-that garment "woven in the loom of heaven, and not one thread of human invention" in it. Then if you and I have stuck up a single thread of our invention in that life that we have professed to believing in Christ, we have spoiled the garment. Brethren, do you suppose you and I have gone on these fifteen or twenty years so absolutely perfect that we have never got a thread of human invention into our character by our deeds? (Congregation; "No.") Then we can repent of that, can't we? (Congregation: "Yes.")....
What is our condition? You know well enough that our efforts at that have not accomplished much. Everyone has tried to do his very best--you know yourself that it was the most discouraging thing that you ever tried to do in this world. You know yourself that you have actually sat down and cried because you could not do well enough to risk the Judgment. (Voice: "Could not do well enough to satisfy ourselves.") No; we ourselves were able to see our nakedness when we had tried our best to cover ourselves. You know that is so. Now, brethren, the Lord said so, didn't he? (Congregation: "Yes, sir.") Is it not time that we said, "Lord, that is so"?...
Now the Lord wants us to be covered; he wants us to be covered, so that the shame of our nakedness shall not appear. He wants us to have his perfect righteousness according to his own perfect idea of righteousness. He wants us to have that character that will stand the test of the judgment without a hitch, or a question, or a doubt. Let us accept it from him as the free blessed gift it is. [6]
As Jones began his meeting the following night, he sought to impress upon the minds of his listeners the fact that although he had read much from the Testimonies and Steps to Christ, these truths were found in the Bible. In fact, the purpose of the Spirit of Prophecy was "to lead us to see that it is in the Bible, and to get it there." Jones stated: "Now I shall avoid these purposely, not as though there was anything wrong in using them; but what we want, brethren, is to get at it in the Bible." Now Jones turned to one of the holiness books of the day and clarified where his religious ideas had not come from:
Now I have seen this same thing working another way. There is that book that a great many make a great deal of, The Christian's Secret of a Happy Life. I have seen people who have read that book, and got considerable good out of it, as they thought, and what was to them great light, encouragement and good; but even then they could not go to the Bible and get it. Brethren, I want every one of you to understand that there is more of the Christian's secret of a happy life, in the Bible, than in ten thousand volumes of that book. (Congregation: "Amen!") I did not see that book for along time. I think it was about five or six years ago when I first saw it. Somebody had it and was reading it, and asked me if I had seen it. I said, "No." I was asked if I would read it. I said, "Yes I will read it;" and I did. But when I did read it, I knew that I had already got more of the Christian's secret of a happy life out of the Bible, than there is in that book to begin with. I found that I got more of the Christian's secret of a happy life in the Bible than she has in that book. I wish people would learn to get out of the Bible what is in it, direct. (Congregation; "Amen!") If that book helps people to get that secret in the Bible, with a good deal more of it, all right. But I knew that that book has nothing like the Christian's secret of a happy life, that everyone can get in the Bible.
Oh I did hear once, I did get the news once, that I got my light, out of that book. There is the Book where I got my Christian's secret of a happy life (holding up the Bible), and that is the only place. And I had it before I ever saw the other book, or knew it was in existence. And I say again, When I came to read the other I knew I had more of the Christian's secret of a happy life than there is in that book to begin with. And so will everyone else, who will read the Bible and believe it. [7]*
Jones now moved on to summarized the conclusions they had come to in the study of the Third Angel's Message thus far: "Then the latter rain being the righteousness of God, his message of righteousness, the loud cry, it all being that, and that to come down from heaven: we are now in the time of it, we are to ask for it, and receive it. Then what is to hinder us from receiving the latter rain now? (Congregation: 'Unbelief.')." To show that unbelief had indeed been an ongoing problem, Jones next read from "Danger in Adopting a Worldly Policy"--a pamphlet made from Ellen White's Salamanca vision of November 1890: "'But not all are following the light. Some are moving away from the safe path, which at every step is a path of humility. God has committed to his servants a message for this time. ... I would not now rehearse before you the evidences given in the past two years (four years now) of the dealings of God by his chosen servants; but the present evidence of his working is revealed to you, and you are now under obligation to believe.'"
"Believe what?" Jones asked, "What message is there referred to that God has given to his servants for this time? (Congregation: 'The message of righteousness.') The message of the righteousness of Jesus Christ. This is a testimony that had been despised, rejected, and criticized for two years, and two years have passed since that time. But now the present evidence of his working is revealed, and now what does God say to every one of us? 'You are now under obligation to believe' that message." Jones moved on to share the personal blessings of that message and the wonderful possibilities of accepting it then and there:
A sister told me not long ago that before that time four years ago she had just been lamenting her estate, and wondering how in the world the time was ever going to come for the Lord to come, if he had to wait for his people to get ready to meet him. For she said the way she had been at it--and she had worked as hard as anybody in this world, she thought--she saw that she was not making progress fast enough to bring the Lord in any kind of reasonable time at all; and she could not make out how the Lord was going to come.
She was bothered about it; but she said when the folks came home from Minneapolis and they said, "Why the Lord's righteousness is a gift, we can have the righteousness of Christ as a gift, and we can have it now." "O," said she, "That made me glad; that brought light; for then I could see how the Lord could come pretty soon. When he himself gives us the garment, the clothing, the character, that fits us for the judgment and for the time of trouble, I could then see how he could come just as soon as he wanted to." "And," said she, "it made me glad, and I have been glad ever since." Brethren, I am glad of it too, all the time.
Now there is sense in that thing to-day. You know we have all been in that same place. You know the time was when we actually sat down and cried because we could not do well enough to satisfy our own estimate of right doing; and as we were expecting the Lord to come soon, we dreaded the news that it was so near; for how in the world were we going to be ready? Thank the Lord he can get us ready. (Congregation: "Amen.") He provides the wedding garment. The master of the wedding feast always provided the wedding garment. He is the Master of the wedding supper now; and he is going to come pretty soon; and he says, "Here is clothing that will fit you to stand in that place." Now there will be some folks that cannot attend that feast, because they have not on the wedding garment, but the Lord offers it as a free gift to all, and as to the man who does not take it--who is to blame? [8]
W. W. Prescott followed Jones with his seventh lecture on the Holy Spirit. He closed his talk by suggesting that perhaps they had been waiting for a blessing afar off, when it was in fact right there: "It has seemed to me as we have taken up this study, that some of us were waiting for something beyond, without taking the blessings that are right here. They are just as full of light and glory and power as they can be. Now, the Lord wants us to receive his Spirit right, now; he wants our hearts open all the time to receive it. The heart is opened by confession and repentance of our sins, by a spirit of contrition, by a permanent sense of unworthiness, and not being lifted up when he gives us of his grace and his power. And we are to receive the Spirit in that fullness that we are to rejoice in the Lord all the time." [9]
Heartfelt Confessions
Such presentations throughout the Ministerial Institute and now General Conference session, pointing church leaders and laity to the Laodicean message and calling for repentance and reformation, were not without effect. I. D. Van Horn, brother-in-law to A. T. Jones, had been one of many main individuals who had so strongly opposed the message at Minneapolis and during the years that followed. In fact, I. D. Van Horn was among the brethren who returned to their rooms at the 1888 Conference to criticize the message and the messengers.
Ellen White would describe several times how she was taken to these rooms by her heavenly messenger and "heard ridicule, criticism, jeering, laughter. The manifestations of the Holy Spirit were attributed to fanaticism." [10] Ellen White's Testimonies were scorned, W. C. White was "presented in a most ridiculous light," [11] but the brethren "thought and said worse things of Brethren Jones and Waggoner." [12]*
Although Van Horn had been seemingly unaffected by the numerous Testimonies and letters sent out since the Minneapolis meeting, which called for confession and repentance, he began to see himself differently at the 1893 gathering in Battle Creek. As he "saw so much of the power of God resting on brethren Jones, Prescott, and Haskell as they unfolded before me the light and glory of the message as it now should go to the world," Van Horn realized that "repentance and confession was the only way out of sin and darkness." In the social meeting the previous Sabbath afternoon, Van Horn confessed his "great wrong at Minneapolis, and the wrong all the way from that time" till the 1893 Conference. Van Horn later related that God in His mercy was just preparing him to receive further reproof.
Three days after his Sabbath confession, Van Horn received a Testimony from Ellen White, sent January 20 from Australia. Going to his room that evening, he read it "three times over with much weeping, accepting it sentence by sentence" as he read: [13]
Dear Brother Van Horn, ... I want to say a few words to you, to tell you some things which burden my heart. You are represented to me as not walking and working in the light as you think you are doing. Again and again has the Lord presented before me the Minneapolis meeting. The developments there are but dimly seen by some, and the same fog which enveloped their minds on that occasion has not been dispelled by the bright beams of the Sun of righteousness. ...
I know that Elder Smith, Elder Butler, and Elder Van Horn have been losing the richest privileges of heavenly enlightenment, because the spirit and impressions that were entertained before the Minneapolis meeting and in a large degree cherished since that time have kept them in a position where, when good cometh, they have had little appreciation of the same. ...
Had the divine Spirit anything to do with your prejudice at Minneapolis? anything to do with the spirit that led to action there? No; God was not in that work. I was led from room to room occupied by our brethren at that meeting, and heard that of which everyone will one day be terribly ashamed, if it is not until the judgement, when every work will appear in its true light. In the room occupied by you there was a Witness, and in the rooms of others, there was a Witness to every remark made, the ungodly jest, the satire, the sarcasm, the wit; the Lord God of heaven was displeased with you, and with everyone who shared in the merriment, and in the hard, unimpressible spirit. An influence was exerted that was Satanic. Some souls will be lost in consequence.
Why did you not receive the testimony the Lord sent you through Sister White? Why have you not harmonized with the light God has given you? Is this spirit to continue to the end of probation? Is there nothing that will be evidence to you as to where God is at work? Can you not discern who has the message to give to the people for this time? ...
If Elder Smith was standing in the clear light, he would give the trumpet a certain sound in perfect harmony with the angel of Revelation 18, who is to lighten the earth with his glory. Now is the time when we may look for just such a message as has been coming to us. ...
The light is shining; it will not, cannot be eclipsed. It will continue to shine brighter and brighter unto the perfect day; but those who close their eyes that they shall not see, and their ears that they shall not hear, and harden their hearts that they shall not receive the rays of heavenly light, will be left to walk in darkness; and he that walketh in darkness knoweth not whither he goeth. He thinks he is walking in safe paths, but he deceives his own soul. [14]
Such cutting yet loving words had a deep effect on Van Horn. After reading the letter, he "bowed before the Lord in prayer and confessed it all to Him. He heard my earnest plea, and for bitterness of soul He gave me peace and joy." The next morning Van Horn attended the morning Ministers' meeting, in which O. A. Olsen led out, often reading from Testimonies received from Ellen White. Here Van Horn "made a more earnest and extended confession" of his wrong before the brethren who knew of his course. He rejoiced that such a confession "brought great light and blessing into my soul. I am now a free man again, thank the Lord, having found pardon and peace." [15] S. N. Haskell reported to Ellen White that the morning meetings had "been excellent, many are getting into the light." He shared how "Brother Van Horn made a good confession. Such a one that I never heard him make before. It affected the entire congregation." [16]
Writing to Ellen White after the Conference, Van Horn continued to confess his past wayward course and share with her his newly found freedom in heeding the Laodicean call:
This communication by your hand to me I heartily accept as a Testimony from the Lord. It reveals to me the sad condition I have been in since the Minneapolis meeting, and this reproof from the Lord is just and true. Since it came I see more than ever before the great sin it is to reject light. And this is made doubly sinful by my own stubborn will holding out so long against the light that has shone so brightly upon me. I did not realize how great was the darkness that enveloped me, and how strongly I was held under Satan's power, till I received this token of God's love to me which has opened my eyes.
I am now heartily ashamed of the part I took in the "merriment," the "satire," "sarcasm" and "wit," that was so much indulged in by myself and others in the same room at that Minneapolis meeting. It was very wrong--all wrong--and must have been displeasing to the Lord who witnessed it all. I wish it all could be blotted from my memory. ...
But I begin to see how much I have lost in these four years of darkness and unbelief. I will now make haste and "buy the gold," the "white raiment," and the "eyesalve," that I may stand before my fellow men, not in my own strength with a few set discourses, but with the righteousness of Christ, and the rich provisions of His grace to give them the "meat in due season." I will arise, and in the fear of the Lord, go forward with the advancing light of the message. I will walk softly before the Lord, and will cherish His presence in my heart, that I may have power from Him, who has all power, to resist Satan, shun his snares, and gain the victory at last. [17]
Living in the Time of the Latter Rain
On Thursday February 23, W. W. Prescott started off the evening meetings with his lesson on the Holy Spirit. After having studied this topic for nearly four weeks, Prescott felt "seriously anxious over our work now." They had studied what might hinder "receiving an unusual degree of the outpouring of the Spirit of God. Very close testimonies were borne and were heard here and they seemed to make a deep impression upon our minds and hearts." Although he appreciated very much the blessing that they had received together and the presence of God and His Spirit with them, "yet I shall be greatly disappointed if this meeting closes without a fuller outpouring of the Spirit of God than we have experienced yet."
Prescott reminded his audience that "when the disciples received this outpouring of the Spirit after ten days earnest seeking, by confession of sin, by humbling their hearts before God, by viewing steadily Jesus Christ, and being changed into his image, then they had the power for the work which the Saviour had committed to them." The disciples then went out with power, and multitudes were converted in a day. They had power over evil spirits and diseases, they healed the sick, and God wrought many signs and wonders. "Now those things do not want to be looked at as a sort of fairy tale," Prescott remarked, "Why? We are to repeat the very same experience!" Prescott now moved once again to the experience of the past four years:
God wants to seal a people for the kingdom: but the people who are sealed for this kingdom and who are ready for translation, must be those in whom Christ dwells; must be those that receive the righteousness and the character of Christ. But when we receive the righteousness of Christ in its fullness, just as God wants us to receive it, right with that comes the fullness of the Spirit, and there is the outpouring of the Spirit. Now, it is of no use whatever for us to pray and pray for the outpouring of the Spirit apart from the righteousness and character of Christ. Think how this matter has stood here for three or four years, and what we have been doing all this time! God wanted to pour out his Spirit on his people years ago; but we cannot help that now: do not add another day to that time.
What can I say about this matter? Here we are together. These things are just as plain as A, B, C, that righteousness is the gift of God; that all in the world he asks us to do is to submit to the receiving of it, to open the door. How? By confession and repentance, by closing every door to Satan, and opening the door wide to Christ, and accepting him in simplicity. Now, it does not make any difference about our age or our standing: whether we are ministers or not; whether we are licentiates or not; we are all on the same level. You and I are to receive this in the same way, just as little children, and just thank God for it all the time, and rejoice in it all the time. ...
Now, do you know any reason why we should not know something about that tonight? I have been thinking about it somewhat in this way; If we were just to stop all questioning about one another, about Brother A. and Brother B., and whether he has accepted it or opposed it, and stop hunting around, and sit right down here in the simplicity of it just as a child, so glad to know that it is so, we could take it. ...
His disciples prayed earnestly ten days for it continuously, with confession of sin, repentance, looking to Christ all the time. Now why should we not get it in the same way? We only have about ten days left in the Conference. Now brethren, isn't it time to begin on that very thing? Are not these things all clear to every mind, what righteousness is, and what the Lord wants to do for us at this Conference? Are we not now within ten days of the time, and ought we not to seek the Lord as we never have sought him before? [18]
Following Prescott's lecture, A. T. Jones continued his series and opened his presentation by reading from a letter he received "a little while ago from Brother Starr in Australia." G. B. Starr had most likely sent the letter following the Australian week of prayer meetings in early January. But the letter offered no new information; it only confirmed that which they had already found by their study of the Bible and Ellen White's writings:
"Sister White says that we have been in the time of the latter rain since the Minneapolis meeting." That is just what we have found in our own study of these lessons, is it not? Brethren, how much longer is the Lord going to wait before we will receive it? He has been trying these four years to have us receive the latter rain, how much longer is he going to wait before we receive it? Now this subject will join right on to Brother Prescott's, and his talk is simply the beginning of mine; and what he called upon everyone here to do is what everyone should have done four years ago.
And the fact of the matter is, something is going to be done. Those who will seek the Lord that way, who will receive his message that way, will get what he wants to give. Those who will not do that will be left to themselves, and when that is done it will be forever. And that is the fear-fullness of the situation at this meeting; that is what lends to this meeting its fearful character. The danger is that there will be some here who have resisted this for four years, or perhaps who have not resisted it that long, who will now fail to come to the Lord in the way to receive it, and fail to receive it as the Lord gives it, and, will be passed by. A decision will be made by the Lord, by ourselves in fact, at this meeting. On which side are you going to be found? [19]*
Jones' words were solemn indeed. But again, the concept that they had been "in the time of the latter rain since Minneapolis," was not based on G. B Starr's letter from Australia. Starr's reference to Ellen White's oral statement only confirmed that which they had already seen themselves in the study of the Bible and many other statements of Ellen White.
G. B. Starr would refer to these facts for years to come. Writing for the Review many years later, Starr indicated that at the 1888 General Conference "a statement was made by the servant of the Lord that the presentation of the righteousness of Christ," as then brought to them, "marked the beginning of the loud cry of the third angel's message, and joining with the third angel of that other angel mentioned in Revelation 18:1, whose glory was to fill the whole earth." These verbal utterances made at the 1888 meeting, Starr stated, "were soon afterward presented in writing and printed." [20] In an unpublished manuscript describing his years of working side by side with Ellen White, Starr makes similar remarks in regard to the 1888 Conference: "Sister White was present, and daily threw her influence in decided words with the presentation of this subject [of righteousness by faith]. She stated that this marked the beginning of the Latter Rain and the Loud Cry of the Three Angel's Messages." [21]
Of course, this all lined up with other published statements by Ellen White. In late 1892, O. A. Olsen printed a pamphlet with several heretofore unpublished statements from Ellen White. Under the heading of "The Power of the Holy Spirit Awaits Our Demand and Reception," part of the following testimony was quoted:
Christ, the Great Teacher, had an infinite variety of subjects from which to choose, but the one upon which He dwelt most largely was the endowment of the Holy Spirit. What great things He predicted for the church because of this endowment. Yet what subject is less dwelt upon now? What promise is less fulfilled? An occasional discourse is given upon the Holy Spirit, and then the subject is left for after consideration. ... [22]
Just prior to his leaving his disciples for the heavenly courts, Jesus encouraged them with the promise of the Holy Spirit. This promise belongs as much to us as it did to them, and yet how rarely it is presented before the people, and its reception spoken of in the church. In consequence of this silence upon this most important theme, what promise do we know less about by its practical fulfillment than this rich promise of the gift of the Holy Spirit, whereby efficiency is to be given to all our spiritual labor? The promise of the Holy Spirit is casually brought into our discourses, is incidentally touched upon, and that is all. Prophecies have been dwelt upon, doctrines have been expounded, but that which is essential to the church in order that they may grow in spiritual strength and efficiency, in order that the preaching may carry conviction with it, and souls be converted to God, has been largely left out of ministerial effort. This subject has been set aside, as if some time in the future would be given to its consideration. Other blessings and privileges have been presented before the people until a desire has been awakened in the church for the attainment of the blessing promised of God; but the impression concerning the Holy Spirit has been that this gift is not for the church now, but that at some time in the future it would be necessary for the church to receive it. This promised blessing, if claimed by faith, would bring all other blessings in its train, and it is to be given liberally to the people of God. ...
The church has long been contented with little of the blessing of God; they have not felt the need of reaching up to the exalted privileges purchased for them at infinite cost. Their spiritual strength has been feeble, their experience of a dwarfed and crippled character, and they are disqualified for the work the Lord would have them to do. They are not able to present the great and glorious truths of God's holy word that would convict and convert souls through the agency of the Holy Spirit. The power of God awaits their demand and reception. A harvest of joy will be reaped by those who sow the holy seeds of truth. [23]
In 1897, Ellen White would admonish the church: "Let us, with contrite hearts, pray most earnestly that now, in the time of the latter rain, the showers of grace may fall upon us." [24] Two years later she would remind the brethren that "years ago the time came for the Holy Spirit to descend in a special manner upon God's earnest, self-sacrificing workers." [25] Certainly then, at the 1893 General Conference, they were living "in the time of the latter rain," as Ellen White had stated and as G. B. Starr had reported. [26]* The question was whether they would truly heed the counsel of the True Witness and repent, that the showers might be poured out upon them. Some had done so and received great personal blessings. But what of the church in general?
Notes: