To Seventh-day Adventists in 1864 and 1865, secondary only to the war and evangelism was the subject of health. James and Ellen White had been charged with the responsibility of leading their fellow church members--some four thousand men and women--in changing life practices. As 1865 dawned they were deeply involved in the selection, writing, and publication of such materials.
The Six How to Live Pamphlets
The readers of the Ibid., January 24, 1865, were advised:
The first of the series of pamphlets entitled Health; or How to Live is now ready. We wish to call the attention of the brethren everywhere to these works, prepared with especial care, on the important subject of a reform in the manners of life, which is greatly needed, and as we view it, will surely be accomplished in whatever people find themselves at last prepared for translation. The series will consist of five pamphlets [later changed to six] of sixty-four pages each. Price $1, post paid.--Ibid., January 24, 1865
The description of the contents of the first number was impressive:
No. 1 contains the following: 1. "The Ladder With Eight Rounds: or Bible Sanctification." ...2. "'Our Home': or Three Weeks at Dansville, New York," an account of the visit of Brother and Sister White to that place, with what they saw, heard, and thought. 3. "Flesh as Food for Man," an extract from one of the best and ablest lectures of Dr. J. C. Jackson. 4. "Cookery": embracing twenty pages of recipes for preparing food, embracing Bread, leavened and unleavened, Mushes and Porridges, Pies and Puddings, Fruits, and Vegetables, containing in all one hundred and seven recipes....
Chapter 1, "Disease and Its Causes," by Sister White, with some miscellaneous items, fills out number 1.--Ibid.
A little later as James White advertised that six pamphlets were to be available in one bound volume, he explained the purpose of their publication as pamphlets:
Our object in issuing it in numbers was to get the subject of diet before our people at once, in the first number, that whatever changes they might see fit to make in diet they could make them best and safest in the more leisure season of winter.--Ibid., March 14, 1865
He could see that several months would be required in completing the six pamphlets, producing in all 384 pages. When completed, these were to be bound into one volume, to sell for $1.50.
White went on to explain, "Health journals are doing a great work for the world. But you may have to read one of them for years to gather all the important facts necessary to right living."--Ibid., June 6, 1865
Ellen White's Writing and Reading
As mentioned in chapter 6, Ellen White carefully refrained from reading works on health or visiting Dr. Jackson's health institution at Dansville, until she had penned the basic thirty-one-page treatise on health published in Spiritual Gifts, Volume IV, in August, 1864. In 1867 she wrote more specifically of this, mentioning the pressure under which she had worked:
I therefore crowded into Volume IV the most essential points in the vision in regard to health, intending to get out another testimony in which I could more freely speak upon the happiness and miseries of married life. With this consideration, I closed up Volume IV that it might be scattered among the people. I reserved some important matter in regard to health, which I had not strength or time to prepare for that volume, and get it out in season for our [1864] eastern journey.--Manuscript 7, 1867.
The family left for this three-month-long journey in mid-August. They spent three weeks at Dansville and then continued on to fill appointments, returning home November 11 "in excellent health and good spirits" (Ibid., November 22, 1864). The pressures under which they labored on this eleven-week trip maybe deduced from James White's article titled "Home Again":
Since we reached home we have been in a perfect whirl of business matters.... The health question is attracting great attention from our people, and the promised report of our visit to Dansville, New York, will appear as soon as we can get to it....
We also want time to read up, and give some lectures to our people, on the subject of health. Work increases upon our hands, and we design to be free from every unnecessary burden, so as to labor the most efficiently for the present, as well as the future good of our fellowmen.--Ibid.
After catching his breath, he wrote, in an editorial titled "Health Reform", of the need of publications on the subject of health at prices "within the reach of the poorest." Then he announced the plan to publish pamphlets on healthful living--How to Live--in each of which Mrs. White would furnish a liberal chapter. He declared:
We shall claim no skill as physicians to cure the sick; but shall draw from personal experience, from the Word of God, and from the writings of able and experienced health reformers, facts for the common people, which we ardently hope may teach them how to preserve vital force, live healthfully, save doctors' bills, and be better qualified to bear with cheerfulness the ills of this mortal life.... We propose to furnish six pamphlets, each to contain not less than forty-eight pages, put up in paper covers.--Ibid., December 13, 1864
When they were completed and published, James White wrote of their preparation:
These books have been prepared with great care by Mrs. White, who has devoted the past six months almost exclusively to them. She has selected, from the ablest and best authors, those portions which relate to everyday life. She has also written a chapter for each one of the six pamphlets, entitled Disease and Its Causes.--Ibid., June 6, 1865
There has been some speculation in regard to the relation of her six articles and health materials she read in connection with compiling the How to Live pamphlets. The only answer of any definiteness to this question is found in her statement written for the Review two years later. She declared:
After I had written my six articles for How to Live, I then searched the various works on hygiene and was surprised to find them so nearly in harmony with what the Lord had revealed to me. And to show this harmony, and to set before my brethren and sisters the subject as brought out by able writers, I determined to publish How to Live, in which I largely extracted from the works referred to.--Ibid., October 8, 1867. (Italics supplied.)
Thus Ellen White explained a procedure she was led to employ in carrying out the charge that she and James must be teachers in healthful living. She received the basic principles in vision. In teaching how to apply them, she drew on the experience and counsel of physicians working in rational lines.
Received Well in the Field
J. N. Andrews wrote from Norridgewock, Maine, of his reactions to the pamphlets:
I wish to speak in behalf of this series of excellent tracts now offered in one bound volume for $1.25. The information here embodied is of more value than thousands of gold and silver....
Man, whose own being is the most wonderful mechanism, seems to suppose that he may, with impunity, disregard the laws of his being which the Creator has ordained as the conditions of life and health. And when sickness follows, as sooner or later it must, then man in his ignorance lays it all to God's mysterious providence, when his own bad habits of life have been the direct cause.
Thank God that with us as a people, this is being changed. Light has begun to shine upon us. We begin to understand not only that temperance is a Christian virtue, but also that it is the real foundation of good health, and we are learning something of what it is.--Ibid., September 12, 1865
Then he turned to the practical side of the matter, posing the question as to what the readers were going to do about it:
But how shall we conduct ourselves in order to render obedience to these vital laws? Where shall we obtain the needed instruction on this important subject?
I am happy to be able to point you to a single volume, moderate in size, unexceptionable in character, and full of the choicest information on this interesting topic. How to Live is precisely what its title imports. If my advice could have weight, I would have this volume in every family of our people; and I would have it read and reread till all the family from the eldest to the youngest understood its straightforward, commonsense teachings. The cost of the volume is such that it is within the reach of all, and it will pay for itself many times over to those who will obey its words of wisdom.--Ibid.
During the previous year, Andrews had spent considerable time at "Our Home" and was familiar with the teachings of Dr. Jackson and others there. So he was qualified to write in appraisal of the How to Live pamphlets. A few Sabbathkeeping Adventists were beginning, seemingly, to ride the crest of a wave of good health, but as yet they had not fully grasped all the important facets of the subject. Loughborough wrote of the experience:
At that time both Brother White and I were reaping physical benefits from the adoption of the health reform, but perhaps had not taken sufficient lessons on the "rest question." We were both laboring beyond what we ought to have done.--Pacific Union Recorder, November 21, 1912.
They had found the changes, particularly in diet, so beneficial, giving them added strength and zest and feelings of well being, that they hastened to employ this euphoria toward increasing their working ability.
The Annual Meetings of 1865
The 1865 General Conference session, the Michigan State Conference, and the annual meeting of the SDA Publishing Association were called for Wednesday, Thursday, and Friday, May 17 to 19, at Battle Creek. John Byington was the chairman of the General Conference session. Significant resolutions were passed, relating to the recent war and assassination of the President:
Whereas, A terrible rebellion has for the past four years convulsed our land, and retarded the progress of the third angel's message, and
Whereas, This rebellion has been suddenly brought to naught,
Resolved, That we acknowledge, with devout gratitude, the hand of the God in this event, as a direct answer to prayer, and that in view of the increased responsibilities laid upon us in again opening the way for the progress of the message, we solemnly consecrate ourselves anew to this great work to which God has called us....
Whereas, Abraham Lincoln, the noble-minded and upright chief magistrate of this nation, has fallen by the hand of an assassin,
Resolved: That we hereby record our deep distress at the loss of this "prince and great man" (2 Samuel 3:27, 28), who was stricken down by his enemies at the very moment when he was studying how to forgive them all, and that we recognize in this most atrocious crime the true character of the slaveholders' rebellion.--The Review and Herald, May 23, 1865.
Among the items of business a resolution was passed advising against religious discussions--debates. These were thought to be less fruitful in converting people than "preaching the Word." With the war so recently over, there were resolutions touching several related points:
The act of voting, when exercised in behalf of justice, humanity, and right, is in itself blameless, and may be at some times highly proper.
That we recognize civil government as ordained of God, that order, justice, and quiet may be maintained in the land; and that the people of God may lead quiet and peaceable lives in all godliness and honesty.-- Ibid.
At the same time, it was felt "we are compelled to decline all participation in acts of war and bloodshed," and the Executive Committee of the General Conference was asked to prepare a statement "setting forth our view of the teaching of the Scriptures on the subject of war."
Responsibility to freed slaves was addressed in the following resolution:
Resolved, That a field is now opened in the South for labor among the colored people and should be entered upon according to our ability.
Among other items of business was one that called for strong support in the matter of building a house of worship in Battle Creek of sufficient size to house the important general gatherings of the church.
The committee on nominations brought in a report recommending officers for the coming year: For president, James White; secretary, Uriah Smith; treasurer, I. D. Van Horn. They were elected, and a General Conference Committee was named, made up of James White, J. N. Andrews, and J. N. Loughborough (Ibid.).
With the General Conference session over, things moved toward normalcy. James and Ellen White made and filled appointments as they continued with their writing and other responsibilities. Uriah Smith, in a June 6 editorial, pictured a bright future. He observed:
There are no dissensions in our midst threatening to rend the body. The people of God are united as perhaps never before, in obedience to the injunction of the apostle to all be of the same mind, and joined together in the same judgment.--Ibid., June 6, 1865
Rebellion in Iowa
Little did Smith or others in Michigan know of trouble brewing in Iowa that was to develop into a rebellion within the church. [The next two sentences have been updated (2018) for historical accuracy.] After Loughborough met up with James and Ellen White in Wisconsin in June, they got wind of a critical situation developing in Marion, Iowa. As the result of most earnest labor at a conference held at Pilot Grove, the trouble seemingly was quelled, confessions were made and accepted, and the visiting workers were again on their way. But it took a very heavy toll on James White. Wrote Ellen White:
Our overtaxing labors in Iowa told upon the strength of my husband. His labors in meeting this rebellion were of such a nature as to arouse his zeal, and lead him beyond what a prudent consideration for his health would have allowed.--Ibid., February 20, 1866
James and Ellen had looked forward to a little period of rest on returning from Iowa, but were denied this as they were called upon to contend with criticism and falsehoods. Then they faced appointments made for them to meet with the church in Memphis, Michigan, across the State, just north of Detroit. A debt hung over the meetinghouse, and the members were discouraged. James White's presence was urged. Ellen White described the journey:
When the time came to attend our appointment in Memphis, we needed rest of body and mind. A constant strain had been upon us for months.... Yet we urged up our exhausted energies, arose at midnight, walked about a mile to the depot, and stepped on board the train which was to take us to Detroit.... The meetings in Memphis were those of labor. My husband here performed the amount of labor which was sufficient for two men who possessed a good degree of strength. His vital energies were exceedingly depressed, yet his zeal in the cause of God urged him on presumptuously to exhaust, by overlabor, the little strength that remained.
Our meetings closed on Sunday evening after eleven o'clock. We retired after midnight, and arose at daybreak to take the stage for the cars. The cars missed connection, and we did not arrive at our home till past midnight. My husband slept but little, and would not be prevailed upon to rest the next day. He thought his business required his
presence at the office. Night found him exhausted. His sleep was broken and unrefreshing, yet we rose in the morning at five o'clock to take our usual walk before breakfast.--Ibid., February 20, 1866
Stricken with Paralysis
As they walked that early-morning hour, on Wednesday, August 16, they stopped for milk at Brother Lunt's home, and then stepped into the corn patch. Admiring the full ears, James plucked one and started to pull back the husk. Ellen, by his side, heard a strange noise. Looking up, she saw the face of her husband flushed, and then saw his right arm drop to his side, helpless. He attempted to raise his arm but could not, for the muscles refused to obey his will. He staggered, but did not fall. He was unable to speak. Ellen helped him into the Lunt home. Indistinctly James uttered the word, "Pray," and repeated it. Ellen described the scene:
We dropped to our knees and cried to God, who had ever been to us a present help in time of trouble. He soon uttered words of praise and gratitude to God, that he could use his arm. His hand was partially restored, but not fully.--Ibid.
Physicians were called, but they had little to offer, either as to what might be done for him or encouragement that he would survive.
Two days later, Friday, August 18, James White was carried on a couch to his own home. The next Tuesday, as the Review and Herald came from the press, it carried this notice:
We have to announce this week, what the brethren and sisters, everywhere, will learn with exceeding regret, a sudden and dangerous attack of sickness upon Brother White. Monday night the fourteenth inst., he returned from Memphis....
Wednesday morning he arose and proceeded, with Sister White, to take his accustomed morning walk. They were passing through the garden of a brother, and he was in the act of opening an ear of corn, when a sudden dizziness seized him, his right arm fell powerless at his side, and it was evident that a partial shock of paralysis had come upon him....
He can now move the fingers of the paralyzed hand, and use the hand to some extent; also his mind is free, and the power of speech restored; and though [he was] greatly prostrated by the attack, we think that through the blessing of God, he is now in a fair way to recovery.--Ibid., August 22, 1865
Seeking Help at Dansville
For five weeks James was tenderly cared for by Ellen, joined by the Uriah Smiths, the George Amadons, and the M. J. Cornells (Ibid., November 7, 1865). Having during the past year spent a few weeks at "Our Home" in Dansville, New York, Ellen White was convinced of the value of the right use of water as one of God's approved remedies, and having no confidence in the use of poisonous drugs, she turned to hydrotherapy. But this, in her worn-out condition, seemed more than she could undertake. There were none in Battle Creek who would dare to venture treating James with the little-known hydropathic remedies. This led her to consider taking him to Dansville. Dr. H. S. Lay, now in Battle Creek, having been sent for, it was soon decided that James should go back with him to "Our Home on the Hillside." And as will be seen from the notice the acting editor placed in the Review, James White was not the only one to travel with the doctor to Dansville:
Journeyed, from this city, Thursday, the fourteenth inst., in quest of rest and health, a Seventh-day Adventist invalid party consisting of the following named persons: Elder James White and wife, Elder J. N. Loughborough, Sr., M. F. Maxson, and the editor of the Adventist Review.
They were accompanied by Dr. H. S. Lay, recently by request from Dansville, New York, to which place they now direct their course.... We hope also these overworked and overburdened servants of the Lord will share largely in the prayers of the faithful, while they are obeying that very important, but much-neglected, command of Christ, to "rest awhile."--Ibid., September 19, 1865
Stopping over the Sabbath in Rochester, New York, the group proceeded the next week the forty miles south to Dansville. It was reported that James White stood the journey "remarkably well" (Ibid., September 26, 1865). They, of course, were acquainted with Dr. Jackson. Uriah Smith, who traveled with them, described their arrival and reception:
Brother and Sister White were cordially welcomed by Dr. Jackson, physician-in-chief of "Our Home." Thursday, the day following our arrival, the doctor gave our party an examination, pronouncing upon our present condition and future prospects in respect to physical health and strength.
His judgment in the case of Brother White was that it was very fortunate for him that he was arrested in his course of toil and labor when he was; for if nature had held up even but a short time longer under the same pressure, it would have eventually given way, and in such a manner as to produce a complete wreck, for which there would have been no remedy.
As it is, under proper hygienic influences, he will fully recover, regaining more than his former health and strength; but the causes which have led to this attack must for all time be avoided, and to the work of recovery, quite a length of time, perhaps six or eight months, must be devoted.--Ibid., October 3, 1865. (Italics supplied.)
Uriah Smith felt there was no better place than the institution at Dansville, both from theoretical and practical standpoints, and he informed the Review readers that Ellen White would remain with her husband as long as he would be there. A cottage close to the institution was found where the Whites had upstairs rooms, and treatments were begun. Each day they walked in the open air. Smith and Loughborough remained for rest and treatment.
When the Whites went to Dansville for medical help, there were some among the believers who thought that they had given up their faith that God would raise James up to health in response to prayer. "Not so," wrote Ellen White:
While we did not feel like despising the means God had placed in our reach for the recovery of health, we felt that God was above all, and He who had provided water as His agent would have us use it to assist abused Nature to recover her exhausted energies. We believed that God would bless the efforts we were making in the direction of health. We did not doubt that God could work a miracle, and in a moment restore to health and vigor. But should He do this, would we not be in danger of again transgressing--abusing our strength by prolonged, intemperate labor, and bringing upon ourselves even a worse condition of things?--Ibid., February 20, 1866
Looking at the situation philosophically, she noted certain principles as to cause and effect:
If we violate the laws of our being we must pay the penalty. Suffering, more or less, will follow every violation of Nature's laws. But when we repent of our transgressions, and commence earnestly the work of reform; when we do all that we can to redeem our errors, by placing ourselves in the best possible condition to regain the strength that we in our zeal lost; then we are in just that position where we can exercise faith in God, and ask Him to do that for us which we cannot do for ourselves.
We may rely upon God's promises, and believe that His power will repair even Nature's broken-down machinery, and we be placed where we can labor again in the cause of God more understandingly, wisely preserving the strength God has given us instead of crippling it by excessive labor.--Ibid.
Amusements and Diversions
While James and Ellen White had deep appreciation for the methods of treatment at "Our Home," they were disturbed by methods employed to keep the minds of the patients from their physical woes--dancing, card playing, and theatergoing. They absented themselves from most of the morning lectures given by Dr. Jackson, first because the room was overheated, but primarily because of the mental conflicts created by the doctor's philosophy. Wrote Ellen White:
When he dwelt upon the subject of health, we were too deeply interested for the good of our wearied minds, for our minds would begin to travel, comparing Dr. Jackson's philosophy with facts established in our minds, which had been received from higher and unerring authority....
And again, when Dr. Jackson and other physicians advanced and sought to sustain ideas that we could not receive from our religious standpoint, especially in regard to amusements and pleasure, ...we could not see harmony between his religious teachings and the teachings of Christ recorded in the New Testament.--Ibid.
One day when Ellen White was taking treatment in the bathroom, she, with others, was solicited for an offering to pay the fiddler for a forthcoming dance. As she wrote of the incident she quoted a portion of her response:
I am a follower of Jesus.... This dancing is thought essential to keep up the spirits of the patients, but have you not marked that the very ones who engage in this exercise are languid for a day or two afterward, and some are unable to rise from their beds? ...
The ideas that are here advanced that we are too intensely religious, and that is the reason we are invalids, I will not, I cannot, admit. Do you ever see me gloomy, desponding, complaining? I have a faith that forbids this. It is a misconception of the true ideal of Christian character and Christian service that leads to these conclusions. It is the want of genuine religion that produces gloom, despondency, and sadness. Earnest Christians seek ever to imitate Jesus, for to be Christians is to be Christ-like....
A half service, loving the world, loving self, loving frivolous amusements, make a timid, cowardly servant. Such follow Christ a great way off. A hearty, willing service to Jesus produces a sunny religion. Those who follow Christ the most closely have not been gloomy.... We need more Christ and less worldliness; more Christ and less selfishness.--Manuscript 1, 1867.
In time the Whites were able to secure a ground-floor apartment. There were good days for James, and there were bad days. When disturbed with the extreme nervousness that accompanied his illness, he seemed to lose courage. But the good days outnumbered the bad. On October 23 Dr. Lay sent to the Review a report of the progress he was making:
Though he has made marked progress toward recovery since coming to this place, yet he is far from being well; and in order for him to fully recover, it seems indispensably necessary that he should devote at least several months to that special object; and in order to do this successfully, he needs rest, simple diet, judicious bathing, a certain amount of exercise in the open air, with the most pleasant social surroundings; consequently his family should be here with him. He should also have a team at his command, that he may ride every day when the weather will permit.--Ibid., October 31, 1865
He wrote of the arduous labors of Ellen White in caring for her husband, and felt she should have some help and several months' treatment. He called for Adelia Patten, now Mrs. Van Horn, who had filled such an important place in the White family, to be sent to Dansville.
Dr. Lay's suggestions were taken seriously, for everyone was ready to do whatever was thought best to hasten James's recovery. On November 7, Adelia Van Horn and the children, Edson and Willie, left Battle Creek, and the next day there was a united White family at Dansville. Arrangements were also made for the use of a carriage and a team of horses that would augment James's physical activities.
The total expense for the White family was now running at $40 per week, and that of Loughborough about $20. The denomination had no plan for aiding workers who were ill. Fellow Adventists sent generous gifts to Battle Creek to help carry the burden. In six weeks' time, Smith and Loughborough were fully recovered, but Loughborough stayed on to be a help to the Whites.
Morning, noon, and night, those of like faith met to pray for James White. He made very slow progress. In explanation, Ellen White wrote:
My husband could obtain but little rest or sleep nights. He suffered with the most extreme nervousness. I could not sew or knit in his room, or converse but very little, as he was easily agitated, and his brain confused almost beyond endurance. He required almost constant care, and the Lord gave me strength according to my need....
Many nights when my husband was suffering with pain, unable to rest or sleep, have I left my bed at midnight and bowed before God and earnestly prayed for Him to grant us this token of His love and care--that my husband might realize the soothing influence of His Holy Spirit, and find rest in sleep.... We had the evidence that God heard us pray, and my husband would drop into a quiet sleep.--Ibid., February 27, 1866
With the coming of December, the family knew they would have to endure a winter in somewhat cramped quarters, and with the very slow recovery of James, there were days of discouragement, days James thought he might not live. In his condition such an attitude was not helpful. Wrote Ellen:
I felt intensely. I did not believe for a moment that my husband would die. But how was he to be inspired with faith to feel and say, "I shall not die, but live to declare the works of the Lord"? That night was the most distressing I had experienced during his illness. I did not sleep, but pondered the matter in my mind in regard to our future course. Previous to this night, I had not thought of leaving Dansville. I saw that the courage, hope, and buoyancy of spirits which had sustained my husband were failing.
I had been remarkably sustained to endure anxiety, and the care of him during his sickness. He was considerate of my health and strength. Yet his case required constant care. I knew that no one at Dansville could take my place.... I did not consider this a task--it was to me a privilege. I have been nearly all my life an invalid, and tenderly and patiently has he sympathized with and watched over and taken care of me when I was suffering, and now my turn had come to repay in a small measure the attention and kind offices I had received.--Ibid.
She knew that she could not keep up the program as it was at Dansville through the whole winter that was upon them. Her thoughts turned to Battle Creek:
I thought of our large and convenient house at Battle Creek, with its high and airy rooms, and asked myself the question Would we not make more rapid progress toward health were we at our own home? I thought of the large reservoir of hot water upon our stove--ready for use at any time, and our immense cistern of soft water, and our filter in the cellar, our various bathing pans, and bath room fitted up with a stove.
But all these convenient things had but little weight in my mind compared with my anxiety to get my husband, while I could, among his tried brethren who knew him, and who had been benefited by his labors, and were acquainted with the perseverance and zeal with which he had toiled to do the work of God, that he might be found at his post. His faithful brethren could sympathize with and help him by their prayers and faith.--Ibid.
But she would not trust her judgment alone. She prayed that God would guide her and not allow her to take one wrong step. As she prayed, the conviction grew that she must take James where he could be among his brethren. She talked with Dr. Lay. He told her that she could not take him home, for he could not endure the journey. Then she talked with Dr. Jackson. He thought it would be well to try it, taking the journey in stages. She sought the counsel of Loughborough, who was surprised at first at such a sudden move, but saw light in it. James, overhearing her conversations, was soon enthusiastic to go. They packed that evening, finishing before nine o'clock.
The next morning drizzling rain did not deter them. After an early and hasty breakfast they were on their way to the depot at Wayland, seven miles distant, and caught the train for Rochester. There they stayed with the Bradley Lamson family, who lived three miles from the city (JNL, in Pacific Union Recorder, November 21, 1912). It was Wednesday, December 6.
But Ellen White could not leave Dansville without thoughts and words of appreciation. She wrote:
I shall ever remember with gratitude the kind attention and respect we received, not only from physicians at "Our Home," but also from the helpers. The attendants in the bath rooms and waiters at the table were as attentive to our wants as we could wish. They seemed desirous to make our stay with them as pleasant and happy as it was in their power to do.--The Review and Herald, February 20, 1866.
Soon James proposed calling in trusted friends to come to Rochester to engage in seasons of prayer--J. N. Andrews, who lived in Rochester but was laboring in Maine; the Lindsays from Olcott; and friends in Roosevelt "who had faith in God, and felt it their duty." "These friends," wrote Ellen White, "came in answer to his call."
For ten days we had special and earnest seasons of prayer. All who engaged in these seasons of prayer were greatly blessed. They not only felt a burden of prayer for my husband, but in their own behalf.... I never enjoyed greater freedom in prayer. We had the assurance that our petitions were heard.... My husband was often especially blessed as he ventured to believe God and trust in His power to save.... It seemed to be a struggle with the powers of darkness. Sometimes the trembling faith of my husband would grasp the promises of God, and sweet and precious was the victory then enjoyed. Then again his mind seemed depressed, and to be too weak to hold the victory he had gained.... I felt the assurance that we should come forth from the furnace of affliction purified.--Ibid., February 27, 1866.
The Important Vision of December 25
Mornings the group would meet in Andrews' home in Rochester, then afternoons go to the Lamson home, where they could be with James as they prayed. And so it went from day to day till December 25. Ellen White described what then took place:
Christmas evening as we were humbling ourselves before God, and earnestly pleading for deliverance, the light of heaven seemed to shine upon us, and I was wrapt in a vision of God's glory. It seemed that I was borne quickly from earth to heaven, where all was health, beauty, and glory. Strains of music fell upon my ear, melodious, perfect, and enchanting....
Then my attention was called to things transpiring here upon this earth, which I shall not attempt to relate here, but may give them at some future time. I had an encouraging view of the case of my husband, and the particulars of which will be presented hereafter.--Ibid.
Recounting the experience many years later, Loughborough recalled:
As she related the vision to us, she said: "Satan's purpose was to destroy my husband, and bring him down to the grave. Through these earnest prayers, his power has been broken.
"I have been shown that Satan is angry with this company who have continued for three weeks praying earnestly in behalf of this servant of God, and he is now determined to make a powerful attack upon them. I was told to say to you, 'Live very near to God that you may be prepared for what comes upon you.'"--Pacific Union Recorder, November 21, 1912.
Ellen White reported that shortly after the vision, with its encouragement to James, "my husband then proposed our returning to Battle Creek the next week on Monday [January 1, 1866], New Year's evening.... I felt the evidence that the Lord would go with us on our journey, and bring us safely to our home again."--The Review and Herald, February 27, 1866.