Portions of this manuscript are published in Ellen G. White, Manuscript Releases, vol. 6, pp. 168-172. See also Ellen G. White, Early Writings, pp. 68, 69.

Vision regarding opposition to the Sabbath, spiritual needs of the band in Paris, Maine, and Satan's attempts to hinder the work of James White.1EGWLM 277.8

I will now write you¹

The last paragraph of the letter identifies “you” as “Bro. Rhodes.”

the vision that the Lord gave me May 14. I saw the great goodness of God to us, that while we have been passing through the deep waters they have not overwhelmed us. I saw the beauty and loveliness of Jesus, and it seemed as though I could never bear to be parted from His lovely presence. Then I saw a light coming from the excellent glory that encircled the Father. It approached nearer and nearer unto me. I began to tremble, my body shook like a leaf; it seemed to me if that light came close to me I should be dissolved or struck out of existence, but the light passed me. Then could I realize what a terrible^{2
In the sense of “awe-inspiring” (as in Ex. 34:10, Ps. 99:3, Joel 2:31, KJV).} God we have to do with, and that we must be so holy that we can live in His sight.1EGWLM 277.9

Then I saw how little some realized the holiness of God, and what they must be in order to live in His sight, through the time of trouble. I begged of Jesus to make those who were believing His appearing like Himself.1EGWLM 278.1

Then I saw how the blind guides were trying to make souls as blind as themselves, and they knew not what was coming upon them. I saw that they were exalting themselves against God and His truth, and as the truth triumphs, souls who have believed these teachers to be men of God and have looked to them, inquire of these teachers what it means, for they are troubled. And these teachers, with the object of getting rid of the law of God or the seventh-day Sabbath, will answer them thereto. I saw that there was no honesty in them in taking their position against the Sabbath of the Lord God. All they wanted was to get around the Sabbath of the Lord, and keep some other day than the one sanctified and set apart by Jehovah.1EGWLM 278.2

For (the angel said) they are not subject to the law of God, neither indeed can be, and if they are driven off of one position they will take an opposite one, (but equally as weak as the first). I saw that there was no strength in their arguments.1EGWLM 278.3

I saw that God's people were coming into the unity of the faith, and those that believe that the seventh day is the Sabbath, are united in their views and understanding of the Bible truths in all important points, and that they believe and speak the same things. But those who oppose the seventh-day Sabbath are cut up and divided; there are hardly two agreed.³

Several articles opposing the Sabbath had appeared in the Advent Herald and Advent Harbinger during the spring of 1851 before Ellen White received this vision. Earlier, in 1847-1848, the Bible Advocate had run a major series of letters and articles debating the Sabbath issue. The point made here about contradictory arguments being used against the Sabbath can be illustrated from the writings of Joseph Turner. He had argued in the autumn of 1847 that Sunday is in actual fact the seventh day and therefore the true Sabbath of the commandment. By the following May, Turner had abandoned this position, arguing instead that for the Christian the law is abolished.

See: “Repairing the Breach,” Review, June 2, 1851, p. 95, for a contemporary survey of articles opposing the Sabbath in the non-sabbatarian Adventist press. Merlin Burt provides an extensive analysis of the Sabbatarian debate of 1847-1848 in “Sabbatarian Adventism From 1844 to 1849,” pp. 326-352.

One comes forward in opposition to the Sabbath commandment and declares it to be thus and so, and at the conclusion calls it settled; then a second comes up and tears the first down, and declares it to be some other way. But they will not have it, any of them, that the seventh day is the Sabbath, and they do not agree among themselves, but are blind and dishonest and are standing out against the Sabbath commandment. They want to silence the flock, therefore they get up something to silence them and lull them to sleep upon these truths which condemn them and cut them off. Their followers read their Bibles so little that error could be easily made by these blind leaders to appear like truth, and the followers receive it as such, not looking any higher than their leaders, and they, having a disposition to get rid of the fourth commandment, love these errors and love to have it so.1EGWLM 278.4

Then I saw those at Milton [New York], that they need help, and that they had called loud for it, and we should not disregard their call, for souls could be benefited there, and that we must go and visit them. They were looking to the visions and were anxious to know more about them.⁴

Three months earlier traveling preacher George W. Holt had visited former Millerites in the West Milton—Ballston Spa area of New York with the result that some “embraced the truth in full.” Possibly in response to Ellen White's vision on May 14, recorded in this manuscript, a “general conference” was arranged for the weekend of June 27-29, 1851, at which several prominent preachers, including the Whites, spoke. In July Ellen White wrote from Ballston Spa that “there is quite a company in this vicinity who are out in all the truth.” Apparently a number of the new Sabbathkeepers in the West Milton—Ballston Spa area had doubts about the visions of Ellen White. She wrote on July 21, “The visions trouble many. They [know] not what to make of them.” The issue was no doubt particularly pressing since the Whites settled in Ballston Spa after the conference and later in nearby Saratoga Springs, so that the one having the visions was living right among them. It may well have been in part to meet the many questions being raised that Ellen White's first book was published in August (A Sketch of the Christian Experience and Views of Ellen G. White) containing biographical material and a selection of her most prominent visions.

See: Geo. W. Holt, “From Bro. Holt,” Review, March 1851, p. 56; Horace Cushman, “Conferences,” Review, May 19, 1851, p. 88; Ellen G. White, Lt 7, 1851 (July 27); Lt 4, 1851 (July 21); idem, A Sketch of the Christian Experience and Views of Ellen G. White.

Then I saw that Bro. John [John Nevins Andrews]^{5
Identity: The information given here that “Bro. John” is staying in Paris and is a writer clearly identifies him as John Nevins Andrews. Although only 21 at the time and living with his parents in Paris, Maine, J. N. Andrews had already published several weighty articles in The Present Truth and Review and was a member of the Review publishing committee from its inception in November 1850.} must stay but a short time in Paris^{6
According to notices in the Review, J. N. Andrews left Paris during the summer of 1851 and followed the Review office to Saratoga Springs and Rochester, New York, not to return to his parents’ home for any period of time until his health failed in 1855.
See: [Notice], Review, Sept. 2, 1851, p. 24; [Notice], Review, Mar. 23, 1852, p. 112; “The Office,” Review, Feb. 20, 1855, p. 182.} [Maine], that he must go and write. And I saw that one could not always bring out clear light upon every point in a subject, as two could who understood the same subject, and that John should watch carefully and if he could make any other point in the subject of the parable, or any other subject, clearer, it was his duty to do so. Then I saw that this band must have steady, living faith, more faith, and draw down the blessings from God. I saw that faith had been but little in exercise among the band, and that they must get ready, for the clouds are gathering and will soon burst upon us.^{7
More details concerning the problematic state of the Paris, Maine, band are given by Ellen White in Lt 3, 1851 (Aug. 11). Ron Graybill traces the at-times-troubled history of two prominent Sabbatarian families in Paris, the Andrewses and the Stevenses, from the 1840s to the early 1860s, in “The Family Man,” in Harry Leonard, ed., J. N. Andrews: The Man and the Mission, pp. 16-19, 25-28.}1EGWLM 279.1

I saw that this world was rocked in the cradle of security so that communications might not be cut off from place to place, and that messengers might have full time to carry the message to the children of God, that they receive it and be sealed with the seal of the living God,⁸

See: EGWEnc, s.v. “Seal of God.”

and be prepared to pass through the time of trouble^{9
See: EGWEnc, s.v. “Time of Trouble.”} such as never was. I saw that it must be a time of peace in order for the servants of God to do their work for souls.1EGWLM 280.1

Then I was shown concerning the wicked who now die and are happy. I saw in their sickness and death if they should once realize their awful condition they would die in such agony of mind, and would make such appeals, as would frighten some to profess the truth that did not love it, that never could be saved and go through the time of trouble, and others would be deranged. And again, if they felt their lost condition it would show that Satan had not power enough over them to blind their minds so they could not feel their own condition. I saw that the wicked were Satan's lawful prey, and that they were completely deceived by him, therefore now is the time when there are no bands in the death of the wicked.1EGWLM 280.2

Then I saw that we must work fast while the days last. I begged God to let His messengers go and work fast for the salvation of souls. I saw that God was willing to give us great blessings, if we would only have faith, and when we went out among the people we must go in the name of the Lord, for without Him we can do nothing.1EGWLM 280.3

Then again I saw the goodness of God to us in giving us a baptism of His Spirit before we had waded through the deep waters. I saw how busy Satan had been. He saw that the nominals¹⁰

The expression “nominal Adventists” or some variant thereof was commonly used by early Sabbatarian Adventists to refer to those Adventist bodies coming out of the Millerite movement that rejected the Sabbath, the prophetic significance of 1844, and the continuing gift of prophecy in the church.

See: P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, pp. 179-192.

could not overthrow us, so he began to put prejudices in the minds of our dearest brethren, so as to hinder the work and overthrow James, and also to cause the faith in the visions to be destroyed. But he failed in his endeavors, and then he attacked his body, but by faith James [James Springer White] was wrenched from his grasp and placed in the hands of the Great Physician who applied the balm and set him free.^{11
The events alluded to here may well refer to the experiences in January of the same year when James White had been falsely accused at the Waterbury, Vermont, conference of misappropriating funds, an experience that subsequently caused him to sink “beneath his trials. He was so weak he could not get to the printing office without staggering.”
See: Ellen G. White, Spiritual Gifts [vol. 2], p. 147; idem, Lt 6, 1851 (Apr. 1).} I saw that Satan's darts were hurled at us more than at others so as to destroy the confidence of God's children in the visions, and to get James down so as to stop his work on the paper.1EGWLM 280.4

I saw that each one of us must labor for the salvation of souls, that we all can do something. I saw that this band should not rest unless they had the abiding witness that their ways pleased God. I saw that they had not seen their true state, and I prayed the angel to unfold it to them, that they might see themselves as God sees them.1EGWLM 281.1

I saw that there was a lack of their studying their Bibles as they should, but let their minds run upon other things, and reading that did not profit. I saw that the Bible was the statute book that was to judge us in the last days, and that it should be studied much and carefully to know whether our lives will compare with the Word of God. I saw that if any should lose their love for the Word of God, that they should not rest but pray very earnestly for God to baptize them with His Spirit into an understanding of His Word, that they may love it better than anything else.1EGWLM 281.2

I also saw something concerning you, that you had no wrong intentions in your heart when you said what you did at Bro. N's, but that you were under a wrong influence,¹²

No information has been found bearing on this incident.

and that Satan was striving with all his power to get you to give up in discouragement now, and get you looking to yourself. I saw that you must not give way to him one moment, but look to your compassionate, tender High Priest, for He loves you. We love you, Bro. Rhodes [Samuel W. Rhodes].^{13
Identity: No doubt referring to Samuel W. Rhodes. The only “Rhodes” mentioned in the Review before 1857 is Samuel W. Rhodes.
See: Search term “Rhodes” in Words of the Pioneers.} Do not sink down. Press against the temptations of Satan.1EGWLM 281.3

Unauthenticated

Lt 10, 1851