October 28, 1859, Hubbardsville, New York1 The Whites’ visit to Hubbardsville, New York, was part of a three-month tour through several Eastern states: August 17-November 21, 1859. See: Ellen G. White, Ms 7, 1859 (Aug. 17 entry); J. W. [James White], “At Home,” Review, Dec. 8, 1859, p. 20.
Letter to
Friends at Roosevelt. 1EGWLM 746.2
Previously unpublished.
Misunderstanding the intent of the Laodicean message in New York State, particularly in Roosevelt. 1EGWLM 746.3
Dear Friends at Roosevelt:
I have a duty to do to free my soul in writing you. 1EGWLM 746.4
While at Dartmouth, Massachusetts, the state of the cause of God in different places was shown me,2 James and Ellen White had visited Dartmouth, Massachusetts, six weeks earlier, September 15-18, 1859. Part of the vision, relating to the situation in Roosevelt, New York, is found in this letter. Other parts of the Dartmouth vision dealing with circumstances in Connecticut and other states are found in Letters 7, 19, and 16, 1859 (Sept. 24, Oct. 4, Oct. 28). See: J. W. [James White], “Eastern Tour,” Review, Oct. 13, 1859, p. 164.
I was shown at Dartmouth that the wrong instruction and influence that have been given in Roosevelt [New York] have not yet been swept away, but cleave to some like the leprosy.3 In a letter to S. W. Rhodes written the same day Ellen White focused on his part in bringing about this sad state of affairs in the Roosevelt church. See: Ellen G. White, Lt 16, 1859 (Oct. 28).
After the message to the Laodiceans was given, some thought others were not as zealous in repenting as they should be, and instead of taking care of their own souls’ interest, they began to be burdened and to reprove and bear down upon their brethren.4 The situation described in this section had arisen about three years earlier when the call to the Laodicean church to be “zealous … and repent” (Rev. 3:19) had first begun to be applied by Sabbatarian Adventists to themselves. Revival had followed, as evidenced by many letters and articles on the Laodicean message in the Review during 1857. In some churches, however, the call to repent had led to an unhealthy concern over the shortcomings of fellow church members and to a rash of church disciplinary proceedings. Ellen White had addressed the churches of central New York in July 1857 (Ms 2, 1857) on this particular issue. See: EGWEnc, s.v. “Laodicean Message.”
I saw that the Lord had shown sufficient to correct these evils, but with some there was an unwillingness to be corrected, and a tenacious holding on to these burdens and reproofs that the Lord was not in.5 William Treadwell, from Roosevelt, for example, could not see why the Laodicean call should not also include reproving others. “The idea that we have no right to exhort one another … I understand to be an unscriptural idea,” he argued in the Review. “The apostle commands to exhort, admonish and reprove.” See: Wm. Treadwell, “From Bro. Treadwell,” Review, Apr. 1, 1858, p. 158.
The Laodicean message was of God, but you were deceived as to the work accomplished by the message. There was not time given for the angels to do their work, there was not time given for the development of character. The angels of God are waiting for character to be developed and they are weighing moral worth. 1EGWLM 747.2
I saw that the great care some have had of Brother Ross [Alexander Ross]6 Identity: The initial difficulty in identifying “Brother Ross” is that there were at least two Ross brothers (Alexander and Manley) who were members of the Caughdenoy/Roosevelt group throughout the 1850s and beyond. A hint that Ellen White is writing of Alexander and not Manley is found a few lines farther down. “I saw that Brother Ross could do errands for the Lord, but his brethren are so fearful that Brother Ross will get exalted …” Ellen White several times uses the expression “do errands for the Lord” to describe lay preachers who are capable of part-time ministry and local leadership but who are not called to travel extensively or to “throw themselves wholly on the church as called and chosen servants of Jesus Christ.” The suggestion then is that “Brother Ross” is in some minor position of leadership. This description fits Alexander Ross well. He preached, mostly locally, organized local tent meetings, and served as agent for the Review. There is no mention of his brother Manley filling any leadership positions. See: Search term “Ross” in Words of the Pioneers; Ellen G. White, “The Cause in New York,” Testimony to the Church (1872) (PH159), p. 81; idem, Lt 21, 1859 (c. Sept. 24); Ms 1, 1859 (Sept. 24); Ms 1a, 1859 (c. Sept. 24).
This is not as God would have it. I saw that Brother Ross could do errands for the Lord, but his brethren are so fearful Brother Ross will get exalted that they exercise an oppressive spirit of bondage. Think ye that God's angels are all asleep? Cannot they convict of wrong? Leave them a chance to do their work, and begin to search diligently your own hearts. Self is not dead yet with many. Correct your own wrongs, and what if Brother Ross does become exalted? You will not have to answer for his wrongs. I have been shown that you have neglected the great principles of our faith, to descend to little particulars, finding fault with others. Begin to work in your own hearts, to set in order your own house. 1EGWLM 748.1
Brother and Sister Chapel [Levi R. and Jane Eliza Chapel]7 Several Chapels are mentioned in the Review during this period. Since this letter is addressed to “friends at Roosevelt,” the closest match seems to be Levi R. Chapel and his wife, Eliza, who lived in Palermo, just a few miles from Roosevelt. See: 1860 U.S. Federal Census, “Levi R. Chapel,” New York, Oswego County, Palermo, p. 34; search term “Chapel” in Words of the Pioneers. Identity: Out of a number of Arnolds listed in the Review in the 1850s and early 1860s the only one given an address from Roosevelt or vicinity is David Arnold. David and Lucretia Arnold, who lived in Volney, a few miles from Roosevelt, are probably the couple to which Ellen White is referring. See: 1860 U.S. Federal Census, “David Arnold,” New York, Oswego County, Volney, p. 18; search term “Arnold” in Words of the Pioneers. Two years earlier Ellen White had published a vision concerning the “fault-finding, accusing spirit” in “Roosevelt, N. Y., and Oswego Co. in particular.” In a letter to S. W. Rhodes, also in 1857, Ellen White named several Roosevelt members, Brethren Treadwell, Finch, and Chapel (in addition to Rhodes), who were deeply involved in this culture of accusation. See: Ellen G. White, Testimony for the Church, No. 4, p. 13 (Testimonies for the Church, vol. 1, pp. 164-168); Lt 8, 1857 (July 19).
At Pennsylvania the state of things in New York was shown me, especially Roosevelt and vicinity.10 Ellen White is here probably referring to her vision received at Ulysses, Pennsylvania, in July 1857, which dealt especially with the situation in Roosevelt, New York, as reported in Lt 8, 1857 (July 19), and Ms 2, 1857 (July 24). While in Green Springs, Ohio, in late February/early March 1858, Ellen White had a vision concerning problems of “wrangling and strife” in Oswego County, New York (which included Roosevelt). See: Ellen G. White, Lt 2, 1858 (Mar.) Identity: In a letter written to Samuel W. Rhodes on the same day as Lt 17, 1859, Ellen White used almost the same language here used to describe “Brother Rhodes.” Writing of his harsh methods, she asserted that “it would be some time before the churches in this state lived down … all the wrong instruction they have received.” Clearly S. W. Rhodes is the “Brother Rhodes” in this passage. Rhodes's negative influence on churches in Michigan and New York is well documented in several earlier visions of Ellen White. See: Ellen G. White, Lt 16, 1859 (Oct. 28); Ms 1, 1853 (June 2); Ms 6, 1854 (Feb. 19); Lt 8, 1857 (July 19). See: Ellen G. White, Lt 8, 1857 (July 19), for another reference to Truman Finch's influence on the Roosevelt church. A reference to Ellen White's vision in Ulysses, Pennsylvania, given two years earlier, containing admonition to the Roosevelt church for their internal dissension and numerous “church trials.” See: Ellen G. White, Ms 2, 1857 (July 24).
At Dartmouth, Massachusetts, the state of the church in this state was presented before me again,15 See: Note 2 above.
I saw you should print on your heart and memory the testimony given at Ulysses [Pennsylvania]. Confess your own individual wrongs, make no reference to the wrongs of your brethren, and then cry to the Lord earnestly for wisdom. Wait on the Lord and where you do not now see things clearly, you will; light will break in. Gather with the angels of God instead of scattering. Be pitiful; be courteous. Have bowels of compassion for your brethren. 1EGWLM 750.2
But it has been so different. There has been a blaming, an excusing of self, an accusing spirit against brethren. The third angel16 See: EGWEnc, s.v. “Three Angels’ Messages.”
In haste. 1EGWLM 750.4