Printed in the Review and Herald, August 8, 1935
In connection with the work of the pioneers of the message in the early days, mention has been made of a number of striking answers to prayer in the restoration of the sick to health. Many times where the instruction found in James 5:14, 15, was followed, God had fulfilled the promise that the "prayer of faith shall save the sick, and the Lord shall raise him up." One who participated in the experiences of the church at Rochester has written:
"When there was sickness among us, we had not the light on the treatment of disease by the use of nature's remedies, but were requested to bring our sick ones to the Lord in prayer, following the rule in the fifth chapter of James. In the Rochester church for many months every case thus brought to the Lord was healed. This led some to conclude that every ease thus presented to the Lord would be healed."--J. N. Loughborough, in Pacific Union Recorder, Sept. 16, 1909.
The death of a number of young people in the family of James and Ellen White, or who were engaged in the work at the office, was a source of great perplexity to some of the brethren. These had been prayed for, and anointed in the name of the Lord. Manifest evidence of the presence of the Spirit of God on these occasions had led to the expectation that the sick ones would be healed. When they failed to recover, it seemed to some that either God's word had failed or that the Christian experience of those who had offered the prayers must be faulty.
And not only were some of the prayers for the sick seemingly unanswered, but the apostles of faith themselves were prostrated with illness. James White yielded to the temptation to pity himself. Some of the articles written for the paper manifest a spirit of complaint because while he had been bearing so many burdens that he was now broken in health, some of his brethren had failed to share, as he felt they should, in the activity and sacrifice.
The time had come for God to send a message of hope and cheer, together with reproof for lack of faith in His promises, especially when answers to prayer seemed to be withheld. He desired His children to recognize His mysterious working in their behalf, even when the clouds seemed heavy, and when they were prone to become impatient because of inability to accomplish all that their hearts desired.
We wish that we might have a detailed description of the meeting held in David Hewitt's house in Battle Creek on Sabbath, May 5, 1855, following the week spent in studying the advantages of that city for the headquarters of the publishing work. Plans had been laid for the usual order of a preaching service, to be followed, perhaps, by a social meeting. "But in this," wrote James White, "we were disappointed, although there were three present [Elders Cornell, Frisbie, and Hall] who preach constantly." What happened must be inferred from the following very brief statement from James White:
"The Lord took the lead of the meeting in an especial manner, and manifested His power and goodness in our midst. The saints were filled with joy and gratitude to God for the encouragement and instruction given at this meeting."--Review and Herald, May 15, 1855.
Before the preaching had begun, the Spirit of the Lord rested upon His servant, Ellen White, and she was taken off in vision. After the vision she told something of what she had seen. Those who have been present when visions were given in public, bear testimony to the solemnity of such occasions. The general nature of the revelation given at that time may be judged by a few paragraphs found in "Testimonies for the Church," Volume I, under the title, "Faith in God." The expression "servants of God," as distinguished from "the church" in general, evidently refers to those who were acting as ministers. And the instruction was of such a nature as to bring needed encouragement and counsel especially to James White.
The counsel given then is of no less value to us today than to the pioneers. It may explain why some of the prayers we have offered have seemingly not been answered; and it may encourage some of God's children to trust in and to wait upon Him. Following is a portion of the vision:
"When at Battle Creek, Michigan, May 5, 1855, I saw that there was a great lack of faith with the servants of God, as well as with the church. They were too easily discouraged, too ready to doubt God, too willing to believe that they had a hard lot, and that God had forsaken them. I saw. that this was cruel. God so loved them as to give His dearly beloved Son to die for them, and all heaven was interested in their salvation; yet after all that had been done for them it was hard to believe and trust so kind and good a Father. He has said that He is more willing to give the Holy Spirit to them that ask Him, than earthly parents are to give good gifts to their children.
"I saw that the servants of God and the church were too easily discouraged. When they asked their Father in heaven for things which they thought they needed, and these did not immediately come, their faith wavered, their courage fled, and a murmuring feeling took possession of them. This, I saw, displeased God.
"Every saint who comes to God with a true heart, and sends his honest petitions to Him in faith, will have his prayers answered. Your faith must not let go of the promises of God if you do not see or feel the immediate answer to your prayers. Be not afraid to trust God. Rely upon His sure promise, Ask, and ye shall receive.' God is too wise to err, and too good to withhold any good thing from His saints that walk uprightly. Man is erring, and although his petitions are sent up from an honest heart, he does not always ask for the things that are good for himself, or that will glorify God. When this is so, our wise and good Father hears our prayers, and will answer, sometimes immediately; but He gives us the things that are for our best good and His own glory. God gives us blessings; if we could look into His plan, we would clearly see that He knows what is best for us, and that our prayers are answered. Nothing hurtful is given, but the blessing we need, in the place of something we ask for, that would not be good for us, but to our hurt.
"I saw that if we do not feel immediate answers to our prayers, we should hold fast our faith, not allowing distrust to come in, for that will separate us from God. If our faith wavers, we shall receive nothing from Him. Our confidence in God should be strong; and when we need it most, the blessing will fall upon us like a shower of rain.
"When the servants of God pray for His Spirit and blessing, it sometimes comes immediately; but it is not always then bestowed. At such times, faint not. Let your faith hold fast the promise that it will come. Let your trust be fully in God, and often that blessing will come when you need it most, and you will unexpectedly receive help from God when you are presenting the truth to unbelievers, and will be enabled to speak the word with clearness and power.
"It was represented to me like children asking a blessing of their earthly parents who love them. They ask something that the parent knows will hurt them; the parent gives them the things that will be good and healthful for them, in the place of that which they desired.
"I saw that every prayer which is sent up in faith from an honest heart, will be heard of God and answered, and the one that sent up the petition will have the blessing when he needs it most, and it will often exceed his expectations. Not a prayer of a true saint is lost if sent up in faith, from an honest heart."--"Testimonies," Vol. I, pp. 120, 121.
The vision given on this occasion brought about definite results,--spiritual results that cannot be measured by any human standard. We see in the articles written soon after by James White a marked change of attitude from discouragement and depression to optimism and courage. A few days later he wrote:
"My health gradually improves, and my spirit is getting perfectly free while freed from the cares of the office, and mingling with the Lord's faithful, scattered ones."--Review and Herald, May 29, 1855.
And following the report of the good meetings in Battle Creek, is an editorial by James White under the caption, "Fasting and Prayer," in which he sets forth evidence that special seasons of united prayer are enjoined in the New Testament. He concludes with the words:
"The great object of fasting we understand to be, first, self-denial, that the whole being may be especially consecrated to God on such occasions; and, second, that the mind may be clear to receive the teachings of the Spirit and word, and exercise faith in God."--Id., May 15, 1855.
This editorial is in turn followed by a notice, signed by James White and M. E. Cornell, appointing the first Sabbath in June as a day of fasting and prayer in "all the churches." Two special objects for intercession were mentioned, (1) the "want of faithful laborers in the wide harvest field," and (2) "the feeble state of health of several who are now engaged in the work."
The relation of prayer and faith, so forcefully emphasized in the vision of May 5, is set forth in the final words of the call:
"Let us all unite in offering to God the prayer of FAITH, that He would raise to health His worn and feeble servants, and also raise up, qualify, and send forth faithful men into the harvest."--Ibid.
This was the first call for a day of general fasting and prayer in the history of the rising Sabbath-keeping church. And it is worthy of note that the events that followed, during the remainder of the year, marked the beginning of a new epoch of growth and progress for the cause as a whole, and that renewed strength and vigor were granted to James White, and to others of the faithful laborers who were breaking beneath the strain.
Moreover, it was only a few weeks later, on June 16, when the Lord again manifested His power in answer to the prayer of faith in behalf of the sick. James and Ellen White were visiting the New York tent, in Oswego, where J. N. Loughborough, with R. F. Cottrell as tent master, was laboring. Due to the lack of help in the work of erecting and seating the tent, Elder Loughborough had overworked, and as a result was sick. Of what followed, he says:
"It looked as though preaching in the meeting would fall upon Brother and Sister White. Prayers were offered for me in the home of Brother John Place, The power of the Lord came upon us in a marked manner. I was immediately restored to my usual health, and Sister White was taken off in vision."--Pacific Union Recorder, June 30, 1910. [1]
Returning in our narrative to the events following the meeting in Battle Creek, three more Sabbath appointments were filled in Michigan before they returned to the office at Rochester, New York. These were with the little company at Jackson, and at two tent meetings, at Sylvan and Rochester, Michigan. At Sylvan they reported the conversion of the postmaster, and at Rochester they-were thrilled to see a Sunday audience of about 800.Though this may not seem large to us, it was a great step forward from the time when nearly all their meetings were held in private houses, and were attended by few save Adventists.
An editorial note, printed a few days after Elder White and his wife had returned to Rochester, sounds the following note of cheer and hope and courage:
"We left home with poor health and low in spirits, feeling that we should be a burden to our dear friends in Michigan, under the circumstances. God has been very merciful. We have been able to preach most of the time, with ease and freedom, and return with improved health. And contrary to our expectations, our traveling expenses were all met. The late trials have sifted, and wonderfully purified, the churches in Michigan, and have left them united, peaceful, and prosperous."--Review and Herald, June 12, 1855.
With the issue of the Review of July 10, the seventh volume was begun under "encouraging circumstances." The editor reported his health gradually improving, but best of all was the knowledge that the friends of the cause were "anxious to establish the Press on a proper basis," relieving him of much of the "present care and responsibility."
Of the further events leading to the important move from Rochester to Battle Creek, we shall speak in the next article.
Note:
1. This vision regarding the "Messenger party" has already been referred to. It maybe found on pages 122 and 123 of "Testimonies for the Church," Volume 1.