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    10 THE MARION REBELLION

    In May, 1865, the General Conference council on the distribution of labor decided that I go with Elder and Mrs. White in some meetings in Wisconsin, Illinois, and Iowa, and then labor among the churches in Iowa. At the time of our conference in Battle Creek we were rejoicing in the fact that the four years of terrible civil were over, and that now the coast was clear for a rapid advancement of the third angel’s message. Little did we think that right in our midst, at the time of the conference, there were those on the ground who were gathering material with which to start another rebellion in the ranks of Seventh-day Adventists.MML 62.1

    At this conference were two or three brethren accompanied by their wives who were not in the truth. They were dressed in worldly fashion and wore jewelry. Here were also Elders Snook and Brinkerhoff from Iowa, who had already (secretly) been sowing seeds of discord in their conference. Then, without taking pains to learn who the ladies in worldly dress were, they returned with great stories of the pride of the Battle Creek Church, and how they saw them decorated with feathers and jewelry. They also trumped up objections to the testimonies, and set out to cause division in our ranks in Iowa.MML 62.2

    Of all this we knew nothing until we reached Monroe, Wisconsin (June 9). There Elder Ingraham showed Elder White a letter he received from Snook which said, “Brother Ingraham, what do you think of striking out on the old plan of the independence of the churches? ...” In this Elder White at once spotted rebellion, and throwing off conference organization. When we reached Pilot Grove, where a spring session of the Iowa Conference was to be held, we learned that Snook and Brinkerhoff were teaching that the message would go forward as soon as it was rid of Sister White’s testimonies.MML 62.3

    When we met in conference with our people at Pilot Grove, Elder White proposed that, before entering upon any business, there be an investigation of the charges made by Snook and Brinkerhoff. They elected me chairman of that meeting, and we devoted a full day (June 30) to the problem. The two men stated their objections, and either Elder or Mrs. White made reply. At 5 p.m. both men admitted that their objections were fully answered and that they had no more. A day or so later I saw each of them, separately, hand to Elder White written confessions of their wrong course, then on Sunday, before a large audience of outside parties, Snook said that he had been serving the devil in his opposition to the Whites.MML 62.4

    But after a few days, B. F. Snook’s objections revived. He began to communicate with Brinkerhoff, and that ended his labors in our ranks, and they were again on their scheme of “independence of the churches.” However, this did not assume its final fighting for several months. Meanwhile I labored with the Iowa churches. With reluctance I parted from Elder White, but duty called to different fields, and so our journeyings together, which had been of great encouragement to me, came to a close.MML 63.1

    July 17, I left Marion for Waukon, and in passing over the railroad in Dubuque, I witnessed some of the ravages of the Wapsipinicon River which had risen 12 to 15 feet during the continuous rains. Large fields of corn and splendid gardens in the valleys had been swept away. Nearly every railroad bridge west of Dubuque was carried away. And when the water fell to its usual depth, old and safe fords had been gullied out to the extent that quite a number of teams and persons were drowned in the new gulfs.MML 63.2

    On Friday, July 28, Elder George Butler took Elder Brinkerhoff and me in his carriage to West Union. When we came to Cleremont, we found the bridge over Turkey River gone and the fords impassable. The only means of crossing was in small row boats. It was only two hours from the time of our next meeting, and it was seven miles from the opposite side of the stream. Since it was 20 miles to the nearest bridge, we decided to cross in the skiff. Our baggage, the harness, and wagon seats were first taken across. Then the wagon was drawn astride a skiff with the wheels in the water. One man got into the boat to keep the wagon balanced. Another skiff with two men in it was rowed out, one man holding onto the tongue of our wagon and the other rowing with all his might up the stream. Next, they swam the horses over one at a time. Last, with some trembling, we entered the skiff, and were soon on the other shore.MML 63.3

    On August 8, I traveled by stage 35 miles over very bad roads to Blairstown, where I found I must remain till morning before I could take the train. Here I had no place to stay but a small country tavern nearly filled with drunken hog-drivers. They caroused all night, and had three regular fist fights before midnight. I got no rest to speak of that night. The next morning I took the train 75 miles to Nevada. Here I found no food fit for a human being to eat, but did the best I could then started for Fort Des Moines by stage, 35 miles. The roads were in such a terrible state that it took five hours to cover the first ten miles of the journey.MML 64.1

    At the time of our labors in Iowa, both Elder White and I were laboring beyond our better judgment. On the morning of Aug. 24, I stepped off the train at Eddyville, expecting to go with Brother Kaufman a few miles out to preach a funeral sermon for a sister who had been buried a few days before. The brother handed me a telegram which read: “Elder White paralyzed. Come to Battle Creek immediately.” The conductor held the train for me to secure my ticket, and I went on to Battle Creek. When I arrived there and laid off my active labor, my brain was so congested that I could not bear the jar of walking, except on tiptoes.MML 64.2

    In Battle Creek I met Dr. Lay, a devoted church member who had visited Jackson’s “water cure” in Dansville, New York, that he might learn their methods. After Elder White’s stroke, he thought it best for the elder to go to Dansville for treatment, and on looking over my case decided that I, too, needed water treatment and rest. So on Sept. 14, the Whites and I, accompanied by Dr. Lay started for the “Home on the Hillside” at Danville, where we stayed until Dec. 7. After six weeks I recovered from the brain congestion, but remained with the Whites, taking them and others out for rides with a borrowed team and carriage.MML 64.3

    On Dec. 7, we went to Rochester and were courteously entertained in the home of Bradley Lamson until Jan. 1, 1866 when Elder White and family returned to Battle Creek. For three weeks Elder Andrews, Elder and Mrs. Orton, and others met with us daily at Lamsons to pray for Elder White. On Christmas Day, the Rochester church observed a fast, with three meetings in the city during the day, then we met again in the evening at Lamson’s to pray with Elder White. It was a powerful season. In the midst of it, Sister White had a vision, and Elder White was greatly blessed. In relating the vision Sister White 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.”MML 64.4

    By the time of my return to Battle Creek in the spring of 1866, Snook and Brinkerhoff had drawn off 45 of the 60 members of the Marion Church. They also gave energy to the Messenger and Hope of Israel parties, and were zealously fighting the testimonies of Sister White. They started a paper called The Advent and Sabbath Advocate. But before many months had passed, both men dropped interest in the Advocate and gave up the Sabbath. Brother Starr of Iowa told me that the day he was baptized, Brinkerhoff was present, and met him as he came up out of the water. Shaking hands with him he said, “I am glad to see you take your stand with this people. They have the truth and I am sorry I ever left them.... It’s too late for me to rejoin them. I am a lost man.”MML 65.1

    The Advocate, however, was continued by a man named William Long. But how could he be leader of a flock without an organization? They chose the name “Church of God” and soon organized churches and conferences, and finally a general conference with headquarters at Stanberry, Missouri.MML 65.2

    From January until April 3, 1866, I remained in western New York, then returned to my home in Michigan and found Elder White still quite feeble. As the time for the General Conference session was drawing near, and Elder White unable to carry the burden as in former years, it was decided to appoint four days of fasting and prayer (May 9-12) for Elder White and for heavenly wisdom in the coming sessions of The General Conference, the Publishing Association, and the Michigan Conference (May 16-21). These meetings were held in the church and in a fifty-foot tent. On the morning of May 19, Sister White read to us for the first time the following testimony: “Our people should have an institution of their own, under their own control, for the benefit of the diseased and suffering among us.... Such an institution, rightly conducted, would be the means of bringing our views before many whom it would be impossible for us to reach by the common course of advocating the truth.”MML 65.3

    When the testimony was read to our people, the question arose, “How can we, in our condition of limited means, obtain and control a health institution?” Elder White was in critical health, so the matter seemed to fall upon the Michigan conference committee of which I was president. After agreeing to proceed in faith, I drew up a subscription paper, and went first to J. P. Kellogg who, in bold print, pledged $500.MML 66.1

    In a few days we had secured the residence of Judge Graves with nine acres of land for $6,000. This is where the Battle Creek Sanitarium now stands. A two-story building with two rooms above and two below for treatment rooms and water tank, was erected. On Sept. 5, 1866, the institution was formally opened for patients, having Drs. Lay and Byington as physicians, two helpers and one patient; being less than four months from the time the subject was first mentioned to our people. In August we began the publication of a sixteen-page monthly journal, The Health Reformer.MML 66.2

    When we began to receive payments for shares in the enterprise, it became necessary to form a legal organization, so I counseled with lawyers Dibble and Rhine. They told us there was no law for our case except the law for mining and manufacturing corporations, and such law provided for payment of dividends to stockholders. Thinking we must follow the law, we provided for a dividend of net earnings. When our first report was made in the spring of 1867, Sister White at once said, “This is not the course we are to take in managing our health institutions. The light given me is that the earnings of the institution should go to the building up of the institution, and for charity work for the needy afflicted.” Having received this additional light, we moved to remedy matters, and requested all who could to donate their profits to the institution. To this they readily assented.MML 66.3

    At the General Conference of 1866, it was decided that some member of the General Conference committee should attend the state conferences of the Central and Western states, and that Elders A.C. and D. T. Bourdeau should labor in the West, especially in Iowa. So on June 5, in company with the Bourdeau brothers, I left for the Iowa state conference at Pilot Grove. From there I went to Illinois and Wisconsin. Then I returned to Battle Creek, but on the way held meetings with the little company of 12 members in the great city of Chicago.MML 66.4

    Since most medical works are large and expensive, it was decided that a small book should be prepared, compiled from the larger works, containing those things essential to aid the common reader in line with the testimony given us. The director of the Health Reform Institute requested me to prepare the manuscript with the understanding that he would carefully examine and criticize it.MML 67.1

    In between state conferences and various board meetings, it took one year to complete it. It was entitled Home Handbook of Health and totalled 228 pages. An edition of 3,000 was printed, bound in cloth, and sold for $.75 a copy.MML 67.2

    On June 24, 1867, after the birth of a daughter, my wife was taken with a congestive chill, and within an hour from the birth of the child she was dead. Thus suddenly was I separated from her to whom I had been happily united for sixteen and one-half years. So I left with a three-year-old son, and a helpless babe. Brother and Sister Myron Cornell kindly cared for little Mary for one year, and my brother and his family came from New York, occupied my house and cared for my boy. 1(Obituary of Mary Loughborough from Review of July 2, 1867)
    Mary J. Walker was born in Troy, N.Y., June 17, 1832. She was bereft of her father when but a few days old. A widowed mother still survives. She experienced religion under the labors of Eld. E. R. Pinney, of Rochester, N.Y., in 1849, who also now rests in hope. She was married to Eld. J. N. Loughborough in 1851, by whom she had five children, two of them still living. With her husband she embraced the truth of the third message under the labors of Eld. J. N. Andrews, in Rochester, N.Y., Sept. 1852. She traveled with her husband in most of the States where there are Sabbathkeepers, and is the “Sister L.” referred to in Spiritual Gifts 2:220. She died at the age of 35 years and 7 days.
    An injury received by a fall some two weeks since, was probably the immediate cause of her death. On the day of her decease she gave birth to twin daughters, one of them, as it is supposed from the cause above mentioned, being dead.
    On the occasion of the funeral, the 26th inst. Bro. Hutchins spoke from 1 Thessalonians 4:14. So we left her in Oak Hill cemetery, a new treasure committed to the tomb, there to slumber with her little one sweetly pillowed on her arm, till the Lifegiver shall return to rescue his jewels from the dominion of the enemy.
    MML 67.3

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