Exhibit A, an article by James White

James White, "The Judgment," Review and Herald, January 29, 1857, pages 100, 101.

For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. iv, 17, 18.

This text we must regard as prophetic. That it applies to the last period of the church of Christ, seems evident from verses 5-7, 12, 13. In the judgment of the race of man, but two great classes are recognized—the righteous and the sinner, or ungodly. Each class has its time of judgment; and, according to the text, the judgment of the house, or church, of God comes first in order.

Both classes will be judged before they are raised from the dead. The investigative judgment of the house, or church, of God will take place before the first resurrection; so will the judgment of the wicked take place during the 1000 years of Rev. xx, and they will be raised at the close of that period.

It is said of all the just, "Blessed and holy is he that hath part in the first resurrection," therefore all their cases are decided before Jesus comes to raise them from the dead. The judgment of the righteous is while Jesus offers his blood for the blotting out of sins. Immortal saints will reign with Christ 1000 years in the judgment of the wicked. Rev. xx, 4; 1 Cor. vi, 2, 3. The saints will not only participate in the judgment of the world, but in judging fallen angels. See Jude 6.

"Some men's sins [the righteous] are open before hand, going before to judgment, and some men [the wicked] they follow after." 1 Tim. v, 24. That is, some men lay open, or confess their sins, and they go to judgment while Jesus' blood can blot them out, and the sins be remembered no more; while sins unconfessed, and unrepented-of, will follow, and will stand against the sinner in that great day of judgment of 1000 years.

That the investigative judgment of the saints, dead and living, takes place prior to the second coming of Christ seems evident from the testimony of Peter. "Who shall give account to him that is ready to judge the quick [living] and the dead. For, for this cause was the gospel preached also to them that are dead, that they might be judged according [in like manner] to men in the flesh, but live according to God in the spirit. But the end of all things is at hand: be ye therefore sober, and watch unto prayer." 1 Pet. iv, 5-7.

It appears that the saints are judged while some are living and others are dead. To place the investigative judgment of the saints after the resurrection of the just, supposes the possibility of a mistake in the resurrection, hence the necessity of an investigation to see if all who were raised were really worthy of the first resurrection. But the fact that all who have a part in that resurrection are "blessed and holy," shows that decision is passed on all the saints before the second coming of Christ.

The judgment of the house of God is evidently shadowed forth by the events of the tenth-day atonement of the house of Israel. That, in a certain sense, was a day of judgment. The high priest wore the breast-plate of judgment on which was represented the tribes of Israel. Ex. xxxix, 8-21. "For whatsoever soul it be that shall not be afflicted in that day, he shall be cut off from among his people." Lev. xxiii, 29.

The 2300 days [Dan. viii, 14] reached to the cleansing of the Sanctuary, or to the great day of atonement in which the sins of all who shall have part in the first resurrection will be blotted out. Those days terminated in 1844. We think the evidence clear, that since that time the judgment of those who died subjects of the grace of God has been going on, while Jesus has been offering hi~ blood for the blotting out of their sins.


When are sins blotted out? Is it at the time when they are forgiven? We think not. We must look to the great day of atonement as the time when Jesus offers his blood for the blotting out of sins. It is at that time of the cleansing of the Sanctuary. Said Peter to the wondering multitude who witnessed the lame man healed, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Acts iii, 19-21.

Here the time for blotting out of sins is placed forward just prior to the second appearing of Jesus. It is evidently the last great work in the ministry of Christ in the heavenly Sanctuary.


We think the Scriptures fully warrant the view that a record of the acts of all accountable men are written in heaven. "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Rev. xx, 12; Dan. vii, 10. "Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." Mal. iii, 16.

The book of life contains the names of all who become the special subjects of divine favor. See Dan. xii, 1; Rev. iii, 5; Phil. iv, 3. In the other books are recorded sins, also the pardon of sins repented of, and forgiven with those good works necessary to secure the favor of God. This whole account stands, as written during the probation of every subject of special divine favor since the fall of man, till the time of the judgment of the house of God; till Jesus enters the Most Holy to offer his blood for the blotting out of the forgiven sins of all the just.


Christ is the only Saviour offered to the race of man. All who are saved will be saved through him. All, of every age, out of every kindred, and tongue, and people, and nation, who shall be redeemed, will be redeemed to God by the blood of Jesus Christ. His blood was shed for all. At the right hand of the Majesty in the heavens, he is ready to plead the cause of every repenting sinner, and through him sinners may find pardon. He also offers his blood in the Most Holy for the blotting out of the sins of all the just of every age.

"For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb. ix, 13-16. In the great day of atonement for the blotting out of the sins of all of every age, the cases of patriarchs and prophets, and sleeping saints of all past ages will come up in judgment, the books will be opened, and they will be judged according to the things written in the books. It is thus, at the end of the 1335 days, [Dan. xii, 13,] that Daniel stands in his lot


The first and second definitions of the word lot, as given by Webster, are, 1. "That which in human speech, is called chance, hazard, fortune. But, in strictness of language, is the determination of Providence; as, the land shall be divided by lot. 2. That by which the fate or portion of one is determined; that by which an event is committed to chance, that is, to the determination of Providence; as, to cast lots; to draw lots."

By reference to the Englishman's Hebrew Concordance, we find that the Hebrew word from which lot in Dan. xii, 13 is translated, as "goh-rahl." This word occurs, and is translated lot, seventy-five times in the Old Testament, besides Dan. xii, 13. That the reader may be able to determine the signification of the word, we will give the seventy-six instances of its use.

"Lev. xvi, 8. Aaron shall cast lots. one lot for the Lord and the other lot for the scapegoat.
9. upon which the Lord's lot fell.
10. on which the lot fell.
Num. xxvi 55. the land shall be divided by lot.
56. according to the lot shall the...

See also Num. xxxiii, 54; xxxiv, 13; xxxvi, 2, 3; Josh. xiv, 2; xv, 1; xvi, 1; xvii, 1, 14, 17; xviii, 6, 8, 10, 11; xix, 1, 10, 17, 24, 32, 40, 51; xxi, 4, 5, 6, 8, 10, 20, 40; Jud. i, 3; xx, 9; 1 Chron. vi, 54, 61, 63, 65; xxiv, 5, 7, 31; xxv, 8, 9; xxvi, 13, 14; Neh. x, 34; xi, 1; Est. iii, 7; ix, 24; Ps. xvi, 5; xxii, 18; cxxv, 3; Prov. i, 14; xvi, 33; xviii, 18; Isa. xvii, 14; xxxiv, 17; lvii, 6; Jer. xii, 25; Eze. xxiv, 6; Dan. xii, 13; Joel iii, 3; Obad. 11; Jonah i, 7; Micah ii, 5; Nah. iii, 10.

There is another word [gheh-vel] which is translated "region," "country," "lot of inheritance," &c., as in Deut. iii, 4, 13, 14; xxxii, 9; Josh. xvii, 5, 14; xix, 9, 29.

It will now be seen that Daniel does not stand in the "lot of his inheritance," as it has been expressed, at the end of the 1335 days, but he stands in his lot in the decisions of the judgment of the righteous dead.

When did those days end? Evidences are conclusive that the 1335 days ended with the 2300, with the Midnight Cry in 1844. Then the angel [Rev. x, 1-6] swore that time should be no longer. Time here cannot mean duration, as measured in months and years, for 1000 years are measured after this; but it must refer to prophetic time, which was the burden of the angel's message. As Daniel was to stand in his lot at the end of the days, we must conclude that the judgment of the righteous dead commenced at that time, and has been progressing more than twelve years.

When will the cases of the living saints pass in review in the investigative judgment of the house of God? This is a question worthy the candid and most solemn consideration of all who have a case pending in the court of heaven, and hope to overcome. In the order of heaven, we must look for their judgment to follow that of the dead, and to occur near the close of their probation.

It is most reasonable to conclude that there is a special call to the remnant, and a special work to be performed by them, and for them, preparatory to the decisions of the judgment in regard to them, and that their salvation depends upon fully obeying the calls and counsel to them. And we most solemnly believe that this preparatory call and work is brought to view in the testimony to the Laodiceans, and parallel portions of the word of God.

The judgment call and counsel to the Laodiceans finds them lukewarm, and neither cold nor hot. It finds them in a state where it is necessary for them to be zealous in the work of repentance, that they may find pardon, and obtain that preparation necessary to stand in the judgment. Those who do not fully receive and obey this testimony, but remain lukewarm, Christ will spew out of his mouth, or cast them from his favor and blot their names out of the book of life. The decisive hour is at hand. In this awful hour either sins or names will be blotted out. Those who are zealous and repent of all their sins, buy the gold tried in the fire, (true faith) the white raiment, (the same as the wedding garment, or white linen, which is the righteousness of Jesus Christ that saints will be clothed with—but one place to buy it—Jesus says, buy of me,) and have their eyes anointed with eye-salve, (the anointing of the Holy Ghost,) will have their sins blotted out, while those who remain careless, disobedient and lukewarm, will have their names blotted out of the book of life. Life and death are in this judgment call of the dear Saviour. It is life to fully receive it; death to be careless and neglect it. Now is the time to fully understand what it is to overcome.


"He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels." Rev. iii, 5.

The white raiment in this text is the same as that offered by the true Witness. Hence we conclude that the overcoming, which is necessary in order to have the names of the people of God retained in, and not blotted out of, the book of life, consists in obeying the testimony to the Laodiceans.

Dear brethren, perfect faith by works, be clothed with the righteousness of Jesus Christ, and get the anointing of the Holy Ghost, which will enable you to see sin in its sinfulness, holiness in its beauty, and the path to life as straight and as narrow as it really is, and retain these priceless treasures, for in this you overcome. And your names will be retained in the book of life, and Jesus, in the judgment of the living just, will confess your names before the Father, and your sins will be blotted out.

We feel confident that but very few realize the consecration necessary to stand the judgment. Behold that dying saint. He first gives up the world and all its hopes. How carefully he reviews his past life, and confesses from the heart every wrong act and feeling. He then commits his family to the Lord, and himself he throws upon the mercy of God. 0 what a struggle! But when this work is done, Jesus smiles; and leaning upon the bosom of his Saviour, the saint breathes his life out sweetly there. His probation is closed, and his case rests till the record of his life is opened, and his case passes in review in the judgment. His sins were all repented of, therefore, in the great day of atonement, the blood of Jesus Christ can blot them out.

A consecration every way as complete as this will be necessary in order for the names of the living saints to be retained in the book of life, and their sins blotted out. What a struggle to die to this world while in full strength! We feel confident that many will go with the people of God who will fail in their feeble efforts to overcome. But very few realize what a real Bible death to this world is. O church of Christ awake! arise! The judgment is passing! Very soon will your names either be confessed by Jesus Christ before his Father, or they will be blotted out of the book of life. Consecrate all to God, then you will be pr4ared to act your part in saving others from ruin. The great work of consecration now required is set forth in the following scriptures:

"Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger." Zeph. ii, 3.

"Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart and not your garments, and turn unto the Lord your God." Joel ii, 12, 13.

"Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up." James iv, 6-10.

"As many as I love, I rebuke and chasten; be zealous therefore and repent."

We leave this subject for the present and give room for the pointed communications from Brn. Ingraham and Stone.


Exhibit B

James White, Letter to D. M. Canright, May 24, 1881

Battle Creek, May 24, '81

Bro. Canright:

The Review will tell of our future plans. We shall depend on you to help us at Monterey next Sabbath and Sunday at the Spring Arbor camp meeting, at the Lapeer Dedication and at the Alma camp meeting. Then we hope you can join us in our labors east. There will be efforts made to get you to Wisconsin to have you go here and there with the tent. But I think we should labor in poor, deserted New England.

God is in this work. God has worked for and with you. Let us mend and not throw away the past. I think wife has been more severe than the Lord really required her to be in some cases. Satan has taken great advantage. I hope we shall all see our way out clear and be able to labor in union.

Please see the place you hold her in your statements made in your unbelief which you have not modified. She could hardly feel free to join with you without something on your part to help her feelings. She makes no demands of you in this matter. I speak of them without her knowledge. She is feeble and must be treated tenderly, or she can do nothing.

Elder Butler and Haskell have had an influence over her that I hope to see broken. It has nearly ruined her. These men must not be suffered by our people to do as they have done until all our ministers are fully discouraged. Young men are kept out of the ministry by their blind, narrow course. I want you to unite with me, and in a proper manner, and in the fear of God let us help matters. It is time there was a change in the officers of the General Conference. I trust that if we are true and faithful the Lord will be pleased that we should constitute two of that board.

But when I see you we can talk these matters over more fully. I hope to hear from you at once.

James White

Exhibit C

George I. Butler and S. N. Haskell, Letter to Dr. J. H. Kellogg, May 27, 1904

Dr. J. H. Kellogg,
Battle Creek, Michigan.

Very dear Doctor,—
Yours of May 24, to Elder Haskell and myself, reached me just a little while before I was to start for Nashville. There was not time to write you; and, in fact, I was in no mood to write. I haven't written for a week until since I returned here. My head was under a constant strain, thinking, thinking, thinking of the peculiar aspects of the meeting; of you, and of the precious Cause we love, and so I have not gotten to it until now. I had an article to get off this morning. It is now Friday, just after dinner.

Of course, I realize that the perfect union which all the laborers in the work ought to reach is not yet consummated, but I do believe a great step has been taken in the right direction, and I assure you it does me a great deal of good. In my judgment, the back of the pressure and onslaught is broken. I firmly believe that, in their hearts, Elders Daniells, Prescott and White will be mighty glad for a let out of their condition. Their plans for the meeting were utterly wrecked, and they find themselves on the losing side. They find a different influence coming to the front, and they begin to see, as the boys say, "where they are at."

I do not know that our going to Berrien Springs was of any great importance, though I rather think that it had considerable influence, in one way or another. Neither Elder Haskell nor I said very much in public, but sometimes silence is golden, and more oppressive than loud talking. Of course, Elder Haskell and I, as "Old Hands" in the Cause, must act wisely and judiciously; we must not get off our bearings, nor rattled in any way; we must take a calm, judicious view of things, without personal influence or selfish desire for advancement in any way. I trust we are both beyond such motives.

For example: What have I to gain? Haven't I had all the offices possible in the denomination? I have had them until they are a weariness to my soul. I long to be free from them. I love this Cause better than I do my life, Doctor. I think I say it with full understanding of what that means. It means a good deal. I have seen many a day when I was perfectly willing to die, if the Lord was willing I should. I do not feel that I am of very much importance anyway, but I do desire greatly, while I live, to be true to the cause I espoused some forty years since, and to which I have given the best of my life.

I feel deeply interested in you, and in seeing you brought back to that position of confidence and esteem which your labors have entitled you to.

I thank you for your kind words of appreciation of the little we have done, and for the statement that you give us credit for good motives. This is all true.

Elder Jones did a grand work in that meeting, for which I honor him, and I believe that God was honored by the manful, straightforward, judicious course he pursued. His work, you say convinced you that the people, some of them, at least, are coming to a little thinking for themselves; that they are not altogether paralyzed. This is true, and there is more than this true. You took an exaggerated view, as was very natural under the painful circumstances which you were placed, of the real feelings of our people. I have an opportunity to know this better than you do. Of course, there were a large number who were carried away by the surging of the current as this raid and pressure was brought to bear upon you, and they went along thinking the accusations were all right, but there is a very large, solid body of our people who felt pained all the time, and could not enter into the spirit of this raid at all. This I know. Probably most of them would not feel free to express their views in public, fearing lest somebody would whack them over the head, and put them into a disagreeable position. Of course, some of these men like myself, who are very independent in their organization, and who have the courage of their convictions, would speak out as I did.

Brother Jones' effort has left a mark which cannot be obliterated, and Sister White's efforts, which I fear you are not quite willing to regard in the same light I do, were fully as efficient. Brother Jones' exposure of the course of Brother Prescott in the past was a just and a proper thing, and just what was needed in the emergency, but anyone who would study Sister White's remarks in regard to Sister Magan's death, and the influences under which those brethren had labored, and the pressure that was brought upon them, which really drove poor Sister Magan insane, could but realize that they affected the triumvirate who were pushing this raid more than anybody else. For my part, it seemed to me one of the most terrible ordeals through which leading men were ever called to pass. You may be sure my eyes were all about the congregation. I watched all three of them, and every one of them had their faces covered, and Will looked as red as a beet. They realized that these words surely meant them, and I have not the slightest doubt but what Sister White did it just in that way, purposely to make that impression, only, under the circumstances, she could not well launch right out in public against the men who were occupying the highest stations in the Denomination. She never did that way, unless terribly pressed to it. She never used to wade into her husband when he was pushing things against her ideas, only on one occasion she did come right in and reprove him in public, before the General Conference, and it almost killed him. She never heard the last of it, and I think finally almost questioned the propriety of the step she took.

When I was President, she never made a practice of attacking us in public. It is something I have been very shy of doing myself. She has taught that when men were put into the highest offices, after praying earnestly to God that they might be led under the best judgment of the Conference, the appointment had something more than mere human opinion behind it, and that these men should not be made a public spectacle of. It was so when Saul was so terribly persecuting David. They seemed to be successful, in a measure, and the Lord did not see fit, at first, to accept him, and that is one strong reason why I felt called upon to do as I did. I felt that the course they were pursuing towards you, in view of the responsibilities upon you, was contrary to the whole tradition of our Denomination. I wrote this to Sister White, and the very fact that they have carried this thing so far, under the circumstances, endeavoring to break you down, and your reputation, probably under a mistaken sense of duty, was, I think, unjustifiable, nevertheless; so her statements in public were, in a measure guarded, so that many did not realize the full force of them, but those most intelligent did.

I made careful inquiries of Professor Spaulding, where we staid [sic], if those remarks concerning Sister Magan's death were applicable to any persons living near or connected with the School. He and she both said they knew of no such persons, and virtually admitted that it was the leading men who really caused the trouble with them. Hence there is no escape from the conclusion that Sister White really meant them as the ones who were brought into this reflection of hers, in view of the treatment of Brother Magan and the condition of his wife. I fully believe that the dear brethren realized that it meant them.

After you went away we had a meeting of the General Conference Committee, to do some little business, and it was very evident that they all felt very quiet, and had none of that rampant spirit which they manifested previously thereto.

Elder Prescott had a telegram from Washington that he must come right back immediately. W. C. White spoke up and urged that he should have a long talk with you. We all expressed that opinion decidedly, and the Professor seemed rather willing to do so. Of course, I did not know, at the time, just what course he would take, but was well satisfied, in my own mind, that he would be in a very calm and receptive position when he met you.

As we came through Chicago we met Doctor Rand returning to Colorado. He had had an opportunity to see you after the interview with Brother Prescott, and from what he said, we concluded that he was quite conciliatory in his interview with you.

I do not know what Brother Daniells will do. It will be rather harder for him, perhaps, to submit to such an ordeal than any of the rest. He is differently made up, though I have full more confidence in him than I have in either of the others myself, but he is very stiff.

I tell you, Doctor, the admissions of Brother White, and his humbling himself to talk with you a long period, and Brother Prescott's going there, are very strong evidences that the backbone of the thing is broken, and that any more raids upon you will not be apt to occur. I view this so, most certainly. I think you will find that my views on this point are correct, and if they are correct, it well becomes us to look carefully to what steps we take. I say "we" because you know I have had a deep sympathy for and interest in you in this matter, and because I have felt that this raid was unjust.

What I long to see is hearty union. It does seem to me that God has wonderfully interfered in this meeting, and I think if you do not agree with me in this that you fail to see omens of light that you ought to see. I believe you do see it.

In reference to the second point in your letter, where you say you have no fault to find with the Lord's dealings with you; that you have received no more chastisement than you deserve and need, and have no disposition to complain of the Lord; that whenever you have seemed to complain and to be rebellious, it was only because of the large share of the old Adam which is in you still, and which you hope the Lord will help you to get rid of; that you are trying hard to learn to be patient in tribulation, and to be meek and gentle: these sentiments, if you will stick to them, Doctor, will bring the thing out all right. Here has been my only fear, and you will bear me witness that, in the long letters I have written in reply to yours, I have insisted strongly that this was the only safe position for you to take. I hardly felt like charging you with what you admit yourself, that it was all old Adam that was behind some of your talking and writing, but when you say it yourself, I suppose I ought to receive it and believe it, and I hope you will believe it, right straight along. If you do, all will be well.

I have not a doubt in my mind but what, if you will maintain that calm, patient, humble spirit which true Christians ought ever to show, but which, alas! none of us do show sometimes as much as we should, our vexatious troubles will come to a close.

Now, let me say one thing: I would far rather be in your position today, as you stand before our Denomination, than to be in theirs. I fully believe that you stand on vantage ground. You have quietly submitted to a great deal that was unjust. You have made mistakes, but you have borne your reproofs patiently, so far as the public can see. They must stand, for aught I can see, in the light, among all our people, ere long, if not already, as making an unjust raid upon you, and upon your medical brethren, that was wholly unjustifiable. They have been tearing the breach wide open until they have enthused their spirit into a large number of people who never would have felt so otherwise, whereas you have been the one ill treated.

Now, you know, from my past letters, Doctor, that I have not spared you on some points. I do not think you have borne your woes altogether with the patience it would have been well for you to bear them with. I think you have at times talked against the Testimonies in a way that is not for the best, and is not justifiable, I think you have not felt as kindly towards Sister White as you ought to, in view of her long standing in your defense, and helping you in many ways, in times of great need, until you had built up a great reputation among our people, for you must know, as well as I know and I do know it for a certainty, that during many years in the past, away back at the College trouble, and perhaps before that, had she not stood behind you, you would have found it about impossible to have carried things through in the successful way you have carried them. And I do not think, either, that you have given heed to the Testimonies, in many ways, as you ought to have done.

This I know you will not like to hear, but I do think so. I think I can give good reasons for it, but do not wish to expatiate upon these things. I say this merely that you shall realize that it is not altogether correct to say you have been wholly on right grounds. You have pressed the matter harder than justice will warrant, in regard to W. C's. running his Mother, etc. You admit that she is a Prophet of the Lord; you believe she has done great things for this Cause, and has really been the leader in it; you admit that God has given her great light; you know she is a woman seventy-six years old, and has hung almost on the border of the grave.

You ought to know about Samuel's history, one of the greatest and noblest of all the Prophets, how that in his old age he seemed to uphold his children in actual sin, taking bribes, etc., which really caused that uprising of the people to have a king. The Lord did not cast him off; he had become weak, and was in a measure under the influence of his sons; but who would ever think of bringing them up as an accusation against Samuel? the blessed man who had stood at the head of the whole kingdom for years, as the mouthpiece of God.

We know how it was with David, what awful mistakes he made after he had advanced in years and got a little top heavy; and Solomon also, and yet Solomon wrote three books of the Bible; David furnished some of the most wonderful, poetic, grand and glorious writings that the world has ever seen in his exaltation of God.

Prophets, like other people, are human. When they do not have light, they are liable to make mistakes and errors.

Balaam himself was once a Prophet of the Lord. So was Peter, and Paul, and many others. Moses, the man of God, committed a sin, in his old age, under terrible pressure so that he could not enter the Promised Land.

Sister White, in her weakness, in great distress, and having none other to lean upon than her son, has, no doubt, been brought into a position of perplexity; but oh! what an evil it would be in any of us who are younger to go to reflecting upon her, and saying anything that would have a tendency to break down her influence after the wonderful life she has exhibited before the world in the history of this people. We ought to shut our mouths against any such thing.

Now, you remember what you said in regard to Sister White's remarks on the Wednesday before I reached Berrien Springs, when you talked with Haskell and I down on the little brook. I should have judged by your remarks that she had deliberately set herself to break you down, and justified everything that Prescott and Daniells had done or said, but this was not really so. I have the best reason to believe that she had no such intention, but was urged strongly to stand before the people and cast her influence in favor of the work in which they were engaged, but that she had little freedom; that when she closed, she regretted very much that she had said anything. The woman was placed in an awful hard spot....

Very sincerely, Your Brother in the Work,

George Butler
S. N. Haskell

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