A vision concerning the situation in Fairhaven, Massachusetts, and beyond, urging order in worship and cautioning against “unhealthy and unnecessary excitement.”1EGWLM 270.4

We were united in praying last evening for the Spirit of the Lord to fall upon us. God heard our earnest cries. I was taken off in vision. I saw how great and holy God was. Said the angel, “Walk carefully before Him, for He is high and lifted up and the train of His glory fills the temple.” I saw that everything in heaven was in perfect order. Said the angel, “Look ye; Christ is the head; move in order, move in order. Have a meaning to everything.” Said the angel, “Behold ye, and know how perfect, how beautiful the order in heaven; follow it.”1EGWLM 270.5

Then I saw that the papers¹

At the time of writing, December 1850, the first issue of the Second Advent Review and Sabbath Herald was published in Paris, Maine. It replaced The Present Truth and The Advent Review, which ceased publication in November 1850.

See: SDAE, s.v. “Adventist Review.”

would go and that it would be the means of bringing souls to a knowledge of the truth. I saw that James had not borne the burden alone but that the angels of God had assisted and had oversight of the paper.1EGWLM 270.6

Then the angel pointed to Fairhaven [Massachusetts], and said, Ye have not moved in God at all times.²

The problems and tensions found in the Fairhaven, Massachusetts, company at this time are alluded to in contemporary published reports. According to the August 1850 Advent Review, “the brethren” were “in a tried state. … Some, who had wounded the precious cause in Fairhaven, have been ‘purged out from among them’ as ‘rebels.’”

See: W. [James White], “Our Tour East,” Advent Review, August 1850, p. 14.

There has been a stretching beyond the movings of God, and [ye] have moved in self. I saw that the mind should be taken from mortals and be raised to God.1EGWLM 270.7

I saw that the exercises were in great danger of being adulterated,³

The cautions given in this vision regarding ecstatic manifestations (“exercises”) are seen by Ellen White's biographer and grandson Arthur L. White as a turning point for the young movement. “The Word of God was elevated, and visions were pointed out as safe guidance, but ecstatic experiences could have questionable backgrounds and be misleading.”

See: Arthur L. White, Ellen G. White: The Early Years, p. 203; James Michael Wilson, “Enthusiasm and Charismatic Manifestations in Sabbatarian Adventism.” See also: Appendix article “Ellen White and Religious Enthusiasm in Early Adventist Experience”; EGWEnc, s.v. “Ecstatic Experiences.”

and their former opinion and knowledge governing in a measure their exercise, therefore implicit confidence could not be placed in these exercises, but if any one was lost to everything around him, and he should be in the state that Paul was in, whether in the body or out of the body, he could not tell,^{4
2 Cor. 12:1-4.} and God communicate to him through His angels, there would be then no danger of a mistake.1EGWLM 270.8

I saw that we should strive at all times to be free from unhealthy and unnecessary excitement. I saw that there was great danger of leaving the Word of God and resting down and trusting in exercises. I saw that God had moved by His Spirit upon your company in some of their exercises and their promptings; but I saw danger ahead.1EGWLM 271.1

Then I saw Bro. Gurney [Heman S. Gurney],⁵

Identity: The only “Gurney” appearing in the Review before December 1852 is “[Heman] S. Gurney,” of Fairhaven, Massachusetts.

See: Search term “Gurney” in Words of the Pioneers.

that there was hope for him, that God loved him still, and that before he left Fairhaven he was not humble as he should be, and did not feel his wrong, and He suffered him to take a course that would cause nearly all to let him drop. I saw that he had suffered intensely on account of his former course,^{6
It is possible that the “wrong” course taken by Heman Gurney is that mentioned by James White in a letter written the previous year. White there speaks disapprovingly of an “intimacy” between a certain “Delia” and “Brother Gurney.” “The stand that Brother Gurney has taken the past three years in trying to hold up Delia has encouraged her to continue in the way to ruin.”
See: James White to “Bro. and Sister Collins,” Sept. 8, 1849.} and he was much humbled. He must be made to hope and all would be well.1EGWLM 271.2

Then I saw a faint hope for Sally Chase.⁷

Identity: Although there is no mention of a “Sally Chase” from Fairhaven, Massachusetts, in the Review from this period, it does contain a number of references to a “Sarah Chase” from 1851 to her death in 1878. According to her obituary Sarah Chase came from Fairhaven and had “embraced the present truth in its early days under the labors of Eld. Joseph Bates.” Since “Sally” is often used as a diminutive form of “Sarah” it may be that Ellen White is referring to Sarah Chase.

See: Search term “Chase” in Words of the Pioneers; obituary: “Sarah Chase,” Review, June 13, 1878, p. 191.

I saw that the course that had been taken toward her by disfellowshipping her had been right, for her jealous, evil surmising, and self breaking out every little while was enough to drag down and oppress a whole meeting. Yet I saw she loved the truth and cause better than anything else, although she had often wounded it and caused it to be reproached. I saw she must take thorough work speedily, and confess humbly her errors and wrongs to the children of God, and then she could be healed. I saw that the church in Fairhaven should not fellowship her unless she makes an entire reformation.1EGWLM 271.3

I saw that the burden of the message now was the truth. The Word of God should be strictly followed and held up to the people of God. And it would be beautiful and lovely if God's people would be brought into a strait [place], to see the workings of God through exercises of visions. But I saw in our conference meeting, some laid out the work that God was to give exercises, and rebels were to be purged out in the meeting. Then the honest, conscientious ones began to tremble. I am afraid [that] I shall be purged out, and they take their minds from Jesus, and fix them upon themselves and others, and the meeting leaves them lower than it found them. I saw that we must try to lift our minds above self and have them dwell upon God, the high and lofty One.1EGWLM 272.1

Then I saw souls that were needy. They were honest and they needed the prejudice torn from them that they have received from their leaders, and then they can receive the truth. I saw the burden of the message should be the first, second, and third angels’ messages,⁸

See: EGWEnc, s.v. “Three Angels’ Messages.”

and those who had any hope in God would yield to the force of that truth. How mighty and glorious it looked to me. Oh, what a privilege is ours, that of being among the children of God and believing the mighty truth—a poor, despised company, but how honored of God.1EGWLM 272.2

I saw if Israel moved steadily along, going according to Bible order, they would be as terrible as an army with banners.⁹

S. of Sol. 6:4: “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.”

Said the angel, Should any tarry that have the truth and can give an explanation of it from the Word of God? No, no! They must go quickly.1EGWLM 272.3

Then I saw Bro. Bates [Joseph Bates], that he must buckle on the armor. Said the angel, Dost thou expect to be free from trials? Fight the good fight of faith. The angel of God will go before thee, and some souls will be benefited and receive the truth.1EGWLM 272.4

Then I saw Laodiceans.¹⁰

Prior to 1856 Sabbatarian Adventists identified their movement with the Philadelphia church of Revelation 3:1-6. The mainstream Adventists who rejected the validity of the seventh-month movement and the Sabbath were seen as symbolized by the lukewarm Laodicean church of Revelation 3:14-21.

See: P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, pp. 147, 148; [James White], “The Seven Churches,” Review, Oct. 16, 1856, p. 189.

They will make a mighty effort. Will they get the victory? One who has the truth will chase a thousand, and two will put ten thousand to flight. They are coming to conclusions that bring them into close quarters, and they cannot tell where they be themselves, for they are lost in the foggy, terrible fear that takes hold of them. Anguish of spirit will seize them. Dare they admit that the door is shut? The sin against the Holy Ghost was to ascribe to Satan what belongs to God or what the Holy Ghost has done.^{11
The power and revival that had attended the preaching of 1844 (the “seventh-month movement” leading up to October 22, 1844) subsequently became a divisive issue. Some mainstream (“Albany”) Adventists ascribed the power of the 1844 movement to “mesmerism” and worse. As James White noted in 1850, some “who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil.” But, he warned, “attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.”
See: “Brother Miller's Dream,” Present Truth, May 1850, p. 74, also published in James White, ed., Brother Miller's Dream; introductory article “The ‘Shut Door’ and Ellen White's Visions”; EGWEnc, s.v. “Shut Door.”} They said the shut door was of the devil and now admit it is against their own lives. They shall die the death. Look ye at the pattern. Follow Him, for He is meek and lowly in heart. Shut your eyes to everything but the present, saving truth.1EGWLM 272.5

Ms 10, 1850

Lt 6, 1851