When readers of Testimony No. 13 turned the cover to the introduction, they read:
Again I feel it my duty to speak to the Lord's people in great plainness. It is humiliating to me to point out the errors and rebellion of those who have long been acquainted with us and our work. I do it to correct wrong statements that have gone abroad concerning my husband and myself calculated to injure the cause, and as a warning to others. If we only were to suffer, I would be silent; but when the cause is in danger of reproach and suffering, I must speak, however humiliating.
Proud hypocrites will triumph over our brethren because they are humble enough to confess their sins. God loves His people who keep His commandments, and reproves them, not because they are the worst, but because they are the best people in the world. "As many as I love," says Jesus, "I rebuke and chasten."--Ibid., 1:569.
The entire pamphlet of eighty pages is an explanation and defense of the Whites' trying experience from December 19, 1866, the day Ellen White, against the judgment of her friends and brethren in Battle Creek, took her husband north to Wright, to the very day of its publication on Wednesday, October 23, 1867. It recounts ten sad months in the history of the church, as set forth in the preceding four chapters of this biographical account. Ellen saw these agonizing months as a time the great adversary was determined to seriously deter the work of God. In her one-page closing article, penned just before the pamphlet went to press, she declared:
It is the work of Satan to deceive God's people and lead them from the right course. He will leave no means untried; he will come upon them where they are least guarded; hence the importance of fortifying every point.
The Battle Creek church did not mean to turn against us, they are as good a church as lives; but there is much at stake at Battle Creek, and Satan will bring all his artillery against them if by so doing he can hinder the work....
When my husband was inactive, and I was kept at home on his account, Satan was pleased, and no one was pressed by him to cast upon us such trials as are mentioned in the foregoing pages. But when we started out, December 19, 1866, he saw that there was a prospect of our doing something in the cause of Christ to the injury of his cause and that some of his deceptions upon the flock of God would be exposed.
He therefore felt called upon to do something to hinder us. And in no way could he so effectually do this as to lead our old friends at Battle Creek to withdraw their sympathy and cast burdens upon us. He took advantage of every unfavorable circumstance and drove matters as by steam power. But, thank God, he did not stop us nor fully crush us.--Ibid., 1:628, 629.
Lessons Gained From Dreams
The narrative of their experience as published in Testimonies, volume 1, fills thirty-two of the sixty pages--comprising Number 13 in two major articles, "Sketch of Experience" and "Conflicts and Victory." In the narrative, reference is made to several dreams, some experienced by Ellen White, others by J. N. Loughborough and John Matteson. These dreams proved helpful to Ellen as she endured the trying experiences through which she and her husband passed. Their inclusion in the text of Testimony No. 13 led her to present a short, helpful essay on dreams as a part of her introductory statement.
The multitude of dreams arise from the common things of life, with which the Spirit of God has nothing to do. There are also false dreams, as well as false visions, which are inspired by the spirit of Satan. But dreams from the Lord are classed in the Word of God with visions and are as truly the fruits of the spirit of prophecy as visions. Such dreams, taking into the account the persons who have them and the circumstances under which they are given, contain their own proofs of their genuineness.--Ibid., 1:569, 570 (see also Testimonies for the Church, 5:658).
While on their way to Battle Creek in mid-March, 1867, after an absence of three months and at a time when James White was eager to visit with the brethren and "rejoice with them in the work which God was doing for him" (Testimonies for the Church, 1:577)--as mentioned earlier--a dream of warning came to Ellen White.
Seemingly they were in their home in Battle Creek and looking out through the glass in the side door. She saw a company with stern faces "marching up to the house, two and two." She recognized them and was about to receive them when the scene changed, taking on the appearance of a procession circling the house. The leader carried a cross and three times declared, "This house is proscribed. The goods must be confiscated. They have spoken against our holy order." Ellen continued:
Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: "If I could only understand this! If they will tell me what I have said or what I have done!"
I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: "If they would only tell me what I have done or what I have said!"--Ibid., 1:578.
The first night they were back in Battle Creek she dreamed--as already noted [see page 169.]--of having her good clothes taken from her and rags substituted. When she saw the things taking place that were typified in these dreams, she was reminded of one scene in the vision of December 25, 1865. In this she was shown a cluster of trees standing near together, forming a circle:
Running up over these trees was a vine which covered them at the top and rested upon them, forming an arbor. Soon I saw the trees swaying to and fro, as though moved by a powerful wind. One branch after another of the vine was shaken from its support until the vine was shaken loose from the trees except a few tendrils which were left clinging to the lower branches. A person then came up and severed the remaining clinging tendrils of the vine, and it lay prostrated upon the earth.--Ibid., 1:583.
Her distress at seeing the vine prostrate on the ground was great. She was surprised that those who passed by offered no help to raise the vine up. In the vision she inquired why no one lifted the vine, replacing it in its original position. She continued the account of her vision:
Presently I saw an angel come to the apparently deserted vine. He spread out his arms and placed them beneath the vine and raised it so that it stood upright, saying: "Stand toward heaven, and let thy tendrils entwine about God. Thou art shaken from human support. Thou canst stand, in the strength of God, and flourish without it. Lean upon God alone, and thou shalt never lean in vain, or be shaken therefrom." I felt inexpressible relief, amounting to joy, as I saw the neglected vine cared for. I turned to the angel and inquired what these things meant.
Said he: "Thou art this vine. All this thou wilt experience, and then, when these things occur, thou shalt fully understand the figure of the vine. God will be to thee a present help in time of trouble."
From this time I was settled as to my duty and never more free in bearing my testimony to the people.--Ibid., 1:583, 584.
The Difficult Position of a Messenger for God
When in the critical situation in Battle Creek, with friends turning a cold shoulder, she moved ahead fearlessly, feeling the arm of the Lord sustaining her. In that strength she dealt with the evil reports and related what God had revealed to her regarding the dangers of some, and reproving wrong courses of action. This placed her in an unenviable position. She made this explanation in Testimony No. 13:
When families and individuals were brought before me in vision, it was frequently the case that what was shown me in relation to them was of a private nature, reproving secret sins. I have labored with some for months in regard to wrongs of which others knew nothing.
As my brethren see the persons sad, and hear them express doubts in regard to their acceptance with God, also feelings of despondency, they have cast censure upon me, as though I were to blame for their being in trial. Those who thus censured me were entirely ignorant of what they were talking about. I protested against persons' sitting as inquisitors upon my course of action. It has been the disagreeable work assigned me to reprove private sins.
Were I, in order to prevent suspicions and jealousy, to give a full explanation of my course, and make public that which should be kept private, I should sin against God and wrong the individuals. I have to keep private reproofs of private wrongs to myself, locked in my own breast. Let others judge as they may, I will never betray the confidence reposed in me by the erring and repentant, or reveal to others that which should only be brought before the ones that are guilty.--Ibid., 1:584, 585.
Loughborough's Dream
At what proved to be near the close of the crisis, Loughborough was given a dream that, when related to the Whites on their way to Battle Creek on Monday, September 9, brought some courage to them. Here is his dream:
I dreamed that I, with a number of others, members of the Battle Creek church, was on board a train of cars. The cars were low--I could hardly stand erect in them. They were ill-ventilated, having an odor as though they had not been ventilated for months. The road over which they were passing was very rough, and the cars shook about at a furious rate, sometimes causing our baggage to fall off, and sometimes throwing off some of the passengers. We had to keep stopping to get on our passengers and baggage, or repair the track. We seemed to work some time to make little or no headway. We were indeed a sorry-looking set of travelers.
All at once we came to a turntable, large enough to take on the whole train. Brother and Sister White were standing there and, as I stepped off the train, they said: "This train is going all wrong. It must be turned square about." They both laid hold of cranks that moved the machinery turning the table and tugged with all their might.... I stood and watched till I saw the train beginning to turn, when I spoke out and said, "It moves," and laid hold to help them. I paid little attention to the train, we were so intent upon performing our labor of turning the table.
When we had accomplished this task, we looked up, and the whole train was transformed. Instead of the low, ill-ventilated cars on which we had been riding, there were broad, high, well-ventilated cars, with large, clear windows, the whole trimmed and gilded in a most splendid manner, more elegant than any palace or hotel car I ever saw.
The track was level, smooth, and firm. The train was filling up with passengers whose countenances were cheerful and happy, yet wore an expression of assurance and solemnity. All seemed to express the greatest satisfaction at the change which had been wrought, and the greatest confidence in the successful passage of the train. Brother and Sister White were on board this time, their countenances lit up with holy joy.--Ibid., 1:601, 602.
The Glorious Fulfillment in Battle Creek
Other dreams that helped to bring courage to the hearts of James and Ellen White are recorded in the same chapter, "Conflicts and Victory," quoted above. What a thrilling experience to see the glorious fulfillment of these dreams! As explanations were made and sins fearlessly pointed out, changes came in the Battle Creek church. On Sabbath, October 19, 1867, twenty-seven young people responded to a call to give their hearts to Jesus. The scene as Uriah Smith described it was such as they had never before witnessed in Battle Creek (The Review and Herald, October 22, 1867). "It was good to be there," he wrote.
On the following Monday morning forty-four more candidates and many church members gathered at the "baptizing place" in the Kalamazoo River, about two blocks from the church and Review office. James White baptized sixteen and Loughborough and Andrews baptized the other twenty-eight (Ibid., October 29, 1867). That evening, the members of the Battle Creek church assembled to give further consideration to the matter in the Testimony pamphlet, Number 13, then running through the press. They chose to make a public response as a church. It opened:
We esteem it a privilege as well as a duty to respond to the foregoing statements of Sister White. We have been favored with an acquaintance of many years with the labors of these servants of the Lord. We have known something of their sacrifices in the past, and have been witness of the blessing of God that has attended their plain, searching, faithful testimony. We have long been convinced that the teachings of the Holy Spirit in these visions were indispensable to the welfare of the people who are preparing for translation into the kingdom of God.--Testimonies for the Church, 1:609-610.
The lengthy statement mentioned the fruitage of positive and negative attitudes toward the visions. It referred to the affliction through which the Whites had passed, and then to the negative attitude of the church beginning with December, 1866:
We think that the action of Sister White in taking her sick husband on her northern tour, in December last, was dictated by the Spirit of God; and that we, in standing opposed to such action, did not move in the counsel of God. We lacked heavenly wisdom in this matter and thus erred from the right path.
We acknowledge ourselves to have been, at this time, lacking in that deep Christian sympathy that was called for by such great affliction, and that we have been too slow to see the hand of God in the recovery of Brother White. His labors and sufferings in our behalf entitled him to our warmest sympathy and support. But we have been blinded by Satan in respect to our own spiritual condition.--Ibid., 1:610, 611.
Coming to the crux of the matter, the church confessed:
A spirit of prejudice respecting means came over us during the past winter, causing us to feel that Brother White was asking for means when he did not need it. We now ascertain that at this very time he was really in want, and we were wrong in that we did not inquire into the case as we should. We acknowledge that this feeling was unfounded and cruel, though it was caused by misapprehension of the facts in the case.--Ibid., 1:611.
Accepting the reproof set forth in Testimony No. 13, the church members asked the forgiveness of God and His people. They acknowledged the special blessing of God during the past few days, declaring:
The labors of Brother and Sister White with us for a few days past have been attended with the signal blessing of God. Not only have deep and heartfelt confessions of backsliding and wrong been made, but solemn vows of repentance and of returning to God have accompanied them. The Spirit of God has set its seal to this work in such a manner that we cannot doubt.--Ibid.
The statement, drawn up by six of the most prominent men in the cause, was adopted unanimously by the church on Monday evening, October 21, 1867.
This experience of confession and revival in the Battle Creek church was climaxed with a communion service. James White officiated, with D. T. Bourdeau assisting on the one side and A. S. Hutchins on the other side. Smith reported that "the spirit of humility, union, and love, which these ordinances are calculated to promote, seemed to be present to a greater degree than we ever before witnessed on any like occasion.... It was a season of power, in which the Spirit of the Lord was copiously shed down upon us."--The Review and Herald, October 29, 1867.
Off on the Eastern Tour
Wednesday, October 23, James and Ellen White, accompanied by D. T. Bourdeau, left for appointments with the churches in the East. Sabbath and Sunday they were at Roosevelt, New York, where J. N. Andrews joined them. It was soon seen at Roosevelt that much would be called for to get the work in full order, and the meetings were extended to be run through Monday. The Monday afternoon meeting, opening at two o'clock, continued till eight and turned into a consecration meeting. James White wrote triumphantly yet wearily, "Nothing stands in the way of our testimony in this State."
They found that copies of Testimony No. 13, which they had brought with them, explained matters "to the satisfaction of all and the relief of many who have suffered under false reports." James commented:
As our real work is seen and better understood, and the condition of our worldly matters is known, there is no lack of sympathy on the part of the people. We fear they will do too much for us.... We choose to have no general action in our behalf. The idea generally entertained that we had considerable property has been in the way of our receiving that sympathy and help we sometimes needed. Now that this is removed, we shall lack neither.--Ibid., November 5, 1867
In another report, James White, who declared the Roosevelt meeting to have "closed gloriously," triumphantly wrote:
The meeting held only three days. Could it have held a week a very much greater work might have been done. In the short time of three days, the very bottom of longstanding errors and wrongs was reached, confessions were made, sins were forgiven on earth, and we trust in Heaven, the brethren seemed resurrected to new life, backsliders were reclaimed, sinners were converted, and eight were baptized. Many more who attended the meeting from different parts of the State will go forward soon.--Ibid.
"The labors of Mrs. White and self," he observed, "are too great in these meetings. This kind of work is the very hardest in all the gospel field.... We must have seasons of rest." He called for such a breather between meetings--some of the dear believers had seen such periods as an opportune time to pour their woes into the ears of the Whites and seek advice on all kinds of questions. "We must have seasons of rest," he urged, for "rest is a duty as much as labor, and we must be judges when to labor and when to rest."--Ibid.
Labors in Maine
Their next appointments were in Maine. The first was for Norridgewock, some seventy-five miles north of Portland. There, delegates were being called together to organize the Maine Conference. J. N. Andrews, president of the General Conference, was with them. D. M. Canright had been doing good work there and at the time seemed to be the most prominent minister in that area. He reported the accomplishments of the meeting held from Friday through Sunday and emphasized the special value of the help given by both James and Ellen White:
Both of them fearlessly bore their testimony against wrongs, and against those who stood in the way of the work of God. It cut close and deep, and in some places where we did not look for it....
Never before did I so fully realize the great importance of the gifts in the church, and never did I have so strong faith in them as now. Many, nay, nearly all, felt the same. Thank God for the testimonies.--Ibid., November 12, 1867
On Friday, November 1, the delegates set about to organize the Maine Conference. L. L. Howard was elected president. Actions were taken in regard to Systematic Benevolence, the Spirit of Prophecy, and health reform.
Through November and till mid-December James and Ellen White were in Maine, visiting the churches and, when possible, relatives and friends of former days.
J. N. Andrews and the Visions
Andrews, who had done considerable work in Maine, observed:
The labors of Brother and Sister White in Maine during the past two months have been productive of great good to many of the people of God. Plainness of speech, faithful reproof for wrongs, words of compassion and encouragement for the trembling souls who feel their need of the Saviour, and for the erring who seek in humility to put away their faults--these are things that have entered largely into their labors.
The testimony of Sister White, reproving wrongs in the case of many individuals that she had seen in vision, has been borne with great faithfulness, and with the most excellent effect.--Ibid., December 24, 1867
Andrews described the experience of those who had not been acquainted with Ellen White and her special gift. He stated that "even those who have felt the greatest opposition to the reproofs they received have, with scarcely an exception, on calm and serious reflection, acknowledged that they were justly reproved," and accepted her messages to them. Andrews observed thoughtfully:
I have had great opportunity to judge of the truthfulness of these testimonies by witnessing their faithful and exact delineations of character in a very large number of cases, presenting very widely dissimilar features. I have every reason to know that these things were almost entirely unknown to Sister White, and in some cases absolutely unknown, only as given her by the Spirit of God. Yet a most perfect and exact representation of the faults, as well as the virtues, of many persons has thus been given, so that even those who know them best have said they could not so well have described them.--Ibid.
It was this type of evidence that convinced many of the integrity of the visions given to Ellen White.
At Washington, New Hampshire, on the Homeward Journey
[The account of the visit to Washington, New Hampshire, is based on Ellen White's report in Testimonies for the Church, 1:655-661, the W. C. White account in The Review and Herald, February 11, 1937, and the Vesta J. Farnsworth account in her letter to Guy C. Jorgensen in DF 475. The latter was a presentation based on information given her by Eugene Farnsworth, her husband.]
Through the Review of December 3, appointments were announced for the Whites and Andrews along their homeward journey. They would be at Topsham, Maine, December 14 and 15; at Washington, New Hampshire, December 21 and 22; and West Enosburg, Vermont, on December 28 and 29. Washington, New Hampshire, could be reached only by sleigh or carriage. To the Review announcement, Andrews appended an interesting note that pictures the circumstances to those not familiar with the region.
We expect that these will be large gatherings of the friends of the cause, especially of the old friends of Brother and Sister White; and it will be necessary for those who attend to come prepared to take care of themselves as far as possible. Especially will this be necessary at the Washington meeting, where those who can entertain are few.
Brethren, come with your provisions, your blankets, quilts, comfortables, buffalo robes, and your straw ticks to be filled at the place of meeting. Barn room can be provided for lodgings for healthy men. Rooms in dwelling houses can be procured of those who are not Sabbathkeepers for healthy women. Invalids who cannot enjoy such accommodations, and also small children, should remain at home and not burden these meetings, especially the one at Washington.--Testimonies for the Church, 1, November 5, 1867.
The traveling workers who signed the appointment reached Washington, and the C. K. Farnsworth home at the edge of the Millan pond, on Friday afternoon, close to the beginning of the Sabbath (Ibid., 1:655). Sabbath and Sunday meetings were held in the Christian Meetinghouse--soon to become Seventh-day Adventist property--tendered to the Sabbathkeeping Adventists for the occasion.
One member of the Washington church, W. H. Ball, was not in harmony with his brethren. He openly opposed Ellen White, the testimonies, and other points of faith (Ibid.). This had a blighting influence on the whole church, and had discouraged the young people from seeking fellowship in the church. In fact, the Sabbath school had been discontinued. Andrews and James and Ellen White labored with Ball. She appealed to him, faithfully yet tenderly. Andrews showed Ball his great wrong, with weeping. Then a break came. As he saw he had been fighting against God, Ball began to confess, a work that continued until he was a fully changed man.
Continued Evidences
Monday, December 23, the meeting was held during the daylight hours in the William Farnsworth home. Farnsworth was the man who in 1844 had risen to his feet in the Washington, New Hampshire, church and declared that he was going to keep God's Sabbath. Others followed him in his decision. Now there was considerable backsliding among the company of believers in the Washington area. Farnsworth had secretly gone back to the use of tobacco. One of his sons, Eugene, in later years told the story of that Monday meeting in their home, which commenced in the morning and continued for five hours.
That morning Ellen White had the meeting, and she addressed personally one after another of those assembled in the room. Newell Mead and his wife were among the first. Both had suffered great affliction, and as Ellen White spoke to them she declared that they "had been passing through dark waters" until "the billows had nearly gone over their heads." She assured them that God loved them, and that if they would only trust their ways to Him, He would bring them forth from the furnace of affliction purified.
A young woman, "beloved of God, but held in servile bondage," was counseled that in her married life she must maintain her individuality and not yield her convictions to follow the will of an unconverted husband.
"She did run well for a season; what did hinder her?" was the message of the angel, given through Ellen to another young woman who had backslidden. Her condition was shown to be a result of her association with unconsecrated youth.
Tender words were addressed to a man who had been deemed by the church members as unworthy of fellowship with them. "God who seeth hearts" had been better pleased with his deportment than with the lives of some who had held him outside, she declared.
Sitting in the group was 19-year-old Eugene Farnsworth, one of William's twenty-two children. As he heard Ellen White addressing one and then another with messages indicating that she had insights others did not have, an idea came to him. He said in his heart, I wish she would tackle my dad. He knew what most others did not know--that his father had slipped back to the use of tobacco. Their farm was quite isolated, and William did his chewing of tobacco on the sly, but Eugene had seen him spit tobacco juice into the snow and quickly scuff it out of sight with his boot. As these thoughts were forming in Eugene's head Ellen White turned and addressed William:
I saw that this brother is a slave to tobacco. But the worst of the matter is that he is acting the part of a hypocrite, trying to deceive his brethren into thinking that he has discarded it, as he promised to do when he united with the church.
As Eugene saw these covered sins dealt with faithfully by Ellen White, he knew he was witnessing a manifestation of the prophetic gift. When she had finished with her messages to different ones in the room and there was an opportunity for a response, one after another stood and acknowledged the truthfulness of the message, and with repentance and confession yielded himself or herself anew to God. Then the parents made confessions to their children. This touched the hearts of the young people who had been watching and listening, and whose hearts were being moved by the messages and invitations not only of Ellen but of James White and Andrews.
On Wednesday morning, Christmas Day, a meeting was held, and thirteen children and young people expressed their determination to be Christians. One of those young people, Orville Farnsworth, later recounted the happenings of that day:
I went with some of my sisters to exchange Christmas gifts with our cousins Fred and Rose Mead. Because of the meetings the previous evening, we were delayed one day in giving our humble presents to each other. Fred had been a rather wild boy, but he was present in the morning meeting, and he with his sister had taken their stand for Christ. Now they felt a burden for souls, and we were invited into Fred's room, where, after an earnest appeal, we knelt together by his bed, and I gave my heart to the Lord.
Four young people were not present Christmas morning, but in response to the appeals of their young friends they too gave their hearts to the Lord, making eighteen whose lives were changed during the five eventful days at Washington. Some of them wanted to be baptized without delay; a hole was sawed in the ice on nearby Millan Pond, and with joy they went forward with this rite. Others waited till spring and warmer weather. Nine of the eighteen became church workers in the cause of God, some filling prominent positions. Among them were Eugene, Elmer, and Orville Farnsworth, and their sister Loretta. The latter married A. T. Robinson and led out in developing the Bible instructor ministry. The two Mead children made their contribution, Rose in city mission work and Fred as a literature evangelist leader, and missionary to Africa.
On to Vermont and West
Thursday morning, December 26, James and Ellen White and John Andrews hastened on to northern Vermont, where a conference was to begin in West Enosburg Friday evening, in the church close to the A. C. and D. T. Bourdeau homes. Meetings continued through Monday, December 30. A. C. Bourdeau reported in the Review that in the evening after the Sabbath 150 participated in the "ordinances of the Lord's house." His report of the last meeting, held Monday afternoon, offers a vivid picture of evangelism in New England in midwinter. Wrote Bourdeau:
Monday morning the meeting commenced with a good interest. The good work progressed till two o'clock P.M., when by request of Brother White, six long seats near the pulpit were vacated, and then filled with those who during these meetings had decided to make a new start for the kingdom. Then those who felt it their duty to be baptized were requested to arise upon their feet, and forty-two arose, twenty-seven of whom were not church members, but mostly individuals who at these meetings had become deeply convicted that they should make a full surrender of themselves to the Lord.
These were examined one by one, and received into the church by vote as candidates for baptism; and just before the setting of the sun, when the thermometer stood at 20 degrees below zero, we went down to the branch nearly one mile from the meetinghouse, where I stepped down from the ice into a clear stream of water, and baptized eleven, among whom were my aged and respected father and mother. This was a solemn yet a blessed scene to nearly all the beholders. It is expected that quite a number of the candidates will be baptized in this place next Sabbath.--The Review and Herald, January 21, 1868.
Back Home in Battle Creek
Back in Battle Creek on Sabbath, January 11, James White took the morning service and preached on the parable of the lost sheep. In the afternoon Andrews and Ellen White spoke. Sunday morning Ellen had the meeting. She gave "an account of absorbing interest of what she had seen relative to the view given to Moses of the land of Canaan, typical and antitypical" (Ibid., January 14, 1868). James White reported concerning their eastern tour:
We have, in this time [nearly three months], traveled by railroad 3,200 miles, and by private conveyance 600. Have held 140 meetings, and preached 60 times, and have spoken more or less in nearly all these meetings. Mrs. White has spoken from half an hour to two hours in more than 100 of these meetings. We have assisted in the ordination of four ministers, and the dedication of one house of worship. Have presided in the examination of 150 candidates for baptism, and have baptized 18....
We have returned to this dear people, weary and worn, where we share their full sympathy, and where Mrs. White and self are heard as in former days.
We leave for our good home in Greenville the fifteenth, where we hope to hear from friends.--Ibid.
No question, James and Ellen White were back in the harness again. What a year it had been!