See: Ellen G. White, Spiritual Gifts [vol. 2], p. iii; 1860 U.S. Federal Census, “Stockbridge Howland,” Maine, Sagahadoc County, Topsham, p. 433.
1EGWLM 308.2

Portions of this letter are published in Ellen G. White, Manuscript Releases, vol. 3, pp. 242-245, 401-403; vol. 5, pp. 239, 240; vol. 6, pp. 118, 253; vol. 8, pp. 225-227; Arthur L. White, Ellen G. White: The Early Years, pp. 219-222.

Struggles over time-setting and mistrust of the visions at conferences in New Hampshire and Vermont, autumn 1851.1EGWLM 308.3

Dear Brother and Sister Howland:

Here we are at Brother Butler's [Ezra Pitt Butler].³

Identity: The only Butler of Waterbury, Vermont, mentioned in the Review during this period is Ezra Pitt Butler.

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

Oh, how changed everything is here. God has wrought for us mightily; praise His holy name. At Washington [New Hampshire]^{4
In this letter Ellen White recounts some experiences of a four-week journey to attend conferences in Massachusetts, New Hampshire, and Vermont, October 23-November 18, 1851. For details of the itinerary, see “Our Tour East,” Review, Nov. 25, 1851, p. 52, and Arthur L. White, Ellen G. White: The Early Years, pp. 216-223.} the Lord took the rule of the meeting Himself. Stephen Smith [Stephen Smith] and Brother Butler were present. There were about 75 present, all in the faith. Brother Stephen Smith was filled with a wrong spirit. He and J. Hart [Josiah Hart]^{5
The full name, Josiah Hart, is given later in the letter.} had filled the minds of many with prejudice against us. False reports had been circulated, and the band had been sinking and had lost the power of the third angel's message.^{6
See: EGWEnc, s.v. “Three Angels’ Messages.”} They were sickly, but knew not the cause. The reason was that there was an accursed thing in the camp, and by the assistance of God we were trying to get it out of the camp.^{7
An allusion to the sin of Achan, who, against God's express command, secretly hid booty taken at the conquest of Jericho. Military defeat followed the Israelites until Achan's sin was exposed and dealt with. The “accursed thing” had to be rooted out of the camp of Israel before God's blessing could be restored. See Joshua 6; 7.}1EGWLM 308.4

Brother Butler was dark. The time had passed and left those who believed in it very low and dark, and the influence of those who believed the time has been very distracting.⁸

Several persons mentioned in this letter, including E. P. Butler, had been caught up in the minority time-setting movement that expected the Second Advent in October 1851. Sabbatarian Adventists in general had eschewed time-setting and had often made the point that it was the other Adventist bodies that had repeatedly set times for the Advent in the years following 1844. In 1849, however, Hiram Edson had published a pamphlet predicting the Second Advent in 1850. Little is known of the influence of that pamphlet. Of more consequence was a brief flurry of time-setting in 1850-1851 that broke out among some Sabbatarians, mostly in Vermont and New Hampshire. Joseph Bates appears to have been the prime mover, having published a pamphlet sometime during 1850 arguing briefly (and almost incidentally) for the Second Advent in the autumn of 1851. His ideas, however, were never given any support in the Review; indeed, James White wrote against them in the summer of 1851. This, together with the warnings in the visions (both of which were published in the Review), weakened the movement well before the anticipated time. Those who persisted in holding to the 1851 theory tended to be skeptical of the visions that contradicted their ideas, as can be seen in the events of this letter.

See: Hiram Edson, The Time of the End; Joseph Bates, An Explanation of the Typical and Anti-Typical Sanctuary, pp. 10, 11; “Our Present Work,” Review, Aug. 19, 1851, p. 13. For an overview of the 1851 time-setting episode, see Arthur L. White, Ellen G. White: The Early Years, pp. 207-210; Alberto R. Timm, The Sanctuary and the Three Angels’ Messages, pp. 68, 69; EGWEnc, s.v. “Time Setting.”

Brother Holt [George W. Holt]^{9
Identity: The Review had earlier announced that “Bro. G. W. Holt” would come to the Washington, New Hampshire, conference. Holt was one of the “preaching brethren” who spoke at the various conferences attended by the Whites on this journey.
See: “Conferences,” Review, Oct. 21, 1851, p. 48; “Our Tour East,” Review, Nov. 25, 1851, p. 52.} talked on the gifts of the Spirit. S. Smith did not confess his wrongs at all; such a self-confident person, who felt so perfectly whole, we have seldom seen. God wrought for us; there was a mighty breaking down before God.1EGWLM 309.1

You remember I was not very well when we parted.¹⁰

The Howlands had met Ellen and James White three weeks earlier at the West Medford, Massachusetts, conference (Oct. 24-27, 1851).

See: James White to “Dear Brethren in Christ,” Review, Nov. 11, 1851.

I continued to grow feeble and all day Sabbath was very weak, not able to sit up; in the eve I fainted quite away. The brethren prayed over me and I was healed and taken off in vision. I had a deep plunge in the glory, and the state of things in Washington was revealed to me, which I declared plainly to them. The vision had a powerful effect. All acknowledged their faith in the visions except Brother Butler and S. Smith.1EGWLM 309.2

We all felt it duty to act, and, by a unanimous vote of the brethren, S. Smith was disfellowshipped by the church until he should forever lay down his erroneous views.¹¹

Stephen Smith had a fitful relationship with Sabbatarian Adventists in the 1850s, being disfellowshipped and then taken back at least twice. Toward the end of the 1850s he “finally” left the movement but returned under remarkable circumstances in 1885.

See: Arthur L. White, Ellen G. White: The Early Years, pp. 490-492; EGWEnc, s.v. “Stephen Smith.”

His wife then broke down and said she knew that her husband was not right. The work of God went right on in the meeting. Sunday eve, after we had disfellowshipped Brother Smith (in the afternoon), we had a glorious season. Many confessed that they had been prejudiced against us by different individuals such as S. Smith and J. Hart, but they praised God that they had seen us and were convinced that the visions were of God. The brethren and sisters generally arose and expressed their opinions and feelings; it was a good time. Monday forenoon we held another meeting and it was the best meeting of the whole; sweet union and love prevailed in the meeting. We then sang the farewell hymn and with sad yet joyful hearts parted—sad that we must part with those we love so well and had taken such sweet counsel with; but joyful that our hearts had been strengthened and comforted together, that the clear light of truth had shone upon us, and that we were soon to meet to part no more, where no discord or disunion reigns.1EGWLM 309.3

Just as the meeting closed, Sister Meade [Sarah Phelps Mead],¹²

Identity: See note 13 below.

who had been afflicted with a slow fever, requested us to pray for her. We went into a room by ourselves, Brethren Holt, Wheeler, Stowell, James [James Springer White] and self. After I had anointed her with oil we prayed over her and she was healed every whit and fell prostrate by the power of God. That night we got into a rowboat and went on to the pond about one mile [1.6 kilometers] to Brother Mead's [Stephen Newell Mead].^{13
Identity: Probably S. Newell Mead, of Washington, New Hampshire, who, according to his obituary, first became a Sabbathkeeper one year earlier, “in the fall of 1850.” He married Sarah Phelps in 1849. Newell's sister, Sarah, married William Farnsworth, among the earliest of the Sabbatarian Adventists in the Washington group.
See: Obituary: “S. Newell Mead,” Review, Mar. 13, 1888, p. 175; obituary: “Sarah Phelps Mead,” Review, Apr. 14, 1921, p. 22; History of Washington, New Hampshire, From 1768 to 1886, pp. 397, 398, 535; 1860 U.S. Federal Census, “Newell Mead,” New Hampshire, Sullivan, Washington, p. 1135.} His sister was there with a very sick child. We anointed it with oil and prayed over it, and God heard our prayers. Then the two Brother Meads rowed us back again in the night, and the next day we went to Claremont [New Hampshire] and took the [railroad] cars for Royalton [Vermont].1EGWLM 310.1

Tuesday, the same eve, the conference commenced.¹⁴

The conference took place at Royalton, Vermont, and was announced to begin “Nov. 4th … and hold about two days.”

See: “Our Tour East,” Review, Nov. 25, 1851, p. 52; “Conferences,” Review, Oct. 21, 1851, p. 48.

Brother Butler was at that meeting, also Brother Josiah Hart who was so strong on the time, and after it passed by, got a substitute, “the age to come,”^{15
See: EGWEnc, s.v. “Adventist Denominations.”} and was carrying that about. Such confusion and distraction has followed the time, and fighting against the visions! They had also lost the power of the third angel's message, and some of them were in complete darkness. Brother Hart was stiff and unyielding enough. I got up and told him what God had shown me concerning him. Brother Butler began to break away and come into the clear light. Thursday we seemed to have gone about as far as we could, and to have done all we could, yet there was much more to be done in order for things to be set just right.1EGWLM 310.2

In the morn we all seemed to have an agonizing cry for God to work like Himself, a wonder-working God. Our prayers were answered. The power of God came down; it was a good season; angels were hovering over us. I was taken off in vision and saw just the state of things there, and just the state that Brother Baker¹⁶

The likelihood is that “Brother Baker” is Joseph Baker, of Lebanon, New Hampshire, since the only Bakers appearing in the Review up to December 1852 are Joseph Baker and S. E. (Sarah E.) Baker. This inference is confirmed by the information given in the letter that “Brother Baker” was being called to preach, since we know that Joseph Baker preached widely throughout New England and New York State in the early 1850s.

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

was in, and Brethren Hart and Butler. I got up and told the vision. It had quite a powerful effect. Brother Hart began to give way a little and break down, but still he did not confess much. Brother Butler came almost out there at Bethel.1EGWLM 311.1

I had some straight messages to bear to different individuals, which had their effect. When we parted, we parted in love, and union prevailed among nearly all.1EGWLM 311.2

Thursday afternoon we left Royalton and took the cars for Waterbury [Vermont]. We changed cars at Northfield [Vermont], and as we stepped from the cars met Brother Baker; he came with us to Waterbury. Found Brethren Loveland¹⁷

The following surnames in this letter, which receive only brief mention, have not been fully identified: Loveland, Lindsay, Benson.

and Lindsay waiting for us at the depot. We went about two miles [three kilometers] to Brother Butler's, stopped there a few hours for refreshment, and went eight miles [13 kilometers] in the eve toward Johnson [Vermont] and stopped with Sister Benson that night, and the next day went on to Johnson, the place appointed for the conference. Some had already arrived to attend the meeting. I did not expect Brother and Sister Butler that night, for we parted with Brother Butler the day before about noon and he had to drive 50 or 60 miles [80 to 96 kilometers] to reach home and then prepare to come 25 miles [40 kilometers] farther to Johnson. But he had got so waked up he could not stop on the way, but drove until one o'clock the next morn before he got home. He was anxious to get his wife to Johnson. She was not right; had been a strong believer in the time and had felt very wrong toward James and Brother Holt because they struck against the time. But about three o'clock two wagon loads came from Brother Butler's—Brethren Hart and Baker in one wagon, and Brother Butler, his wife and sister, in the other wagon.1EGWLM 311.3

The meeting that eve was deeply interesting. There were about 73 present. Brother Baker spoke, and spoke quite well, about the time and his disappointment; yet he did not view things in their true light. He was much discouraged and sunken. After he sat down, a man by the name of Walker¹⁸

Identity: This could well be William Walker, of Morristown, Vermont. Six months later a notice appeared in the Review that “the brethren in [Vermont] … are not in fellowship with William Walker … of Morristown, and that the course pursued by him is a subject of grief to the church.”

See: [Notice], Review, May 6, 1852, p. 8.

arose, who had very lately embraced the truth and thought and acted as though he knew it all. He said he expected the brethren were expecting a confession from him because he was so strenuous upon the time, but said he had nothing to confess and he did not think Brother Baker had. He was not sure but something did take place, that Jesus did leave the Most Holy the time they said He would. He was happy, these were the happiest days of his life. He went on in this strain, with such a wild spirit, that all were disgusted with him. The Spirit of God came upon James, and he arose and rebuked him in the name of the Lord. His mouth was closed in a moment; he could not say anything more, but sat down and did not say anything through the meeting. He was rebuked by God. This was a great help to the meeting and a great help to Brother Baker.1EGWLM 312.1

I got up and told them what God had shown me about some trying to get a substitute after the time passed; some would get Jesus upon the great white cloud,¹⁹

A reference to Revelation 14:14: “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.” The setting is the end of probation, of Jesus having left the sanctuary and about to execute judgment.

others would be looking to old Jerusalem, or as they called it, the age-to-come.^{20
Ellen White's warning here against “looking to Old Jerusalem” and “age-to-come” should be seen against the background of the strong emergence of these views among some non-Sabbatarian Adventists in 1850 and 1851, especially as championed in the Advent Harbinger. Basic to these views was the reign of Christ on earth during the 1,000 years, the continuance of probation during the millennium, and the conversion and restoration of Jerusalem to the Jews. Some months earlier Clorinda Minor in her book Meshullam! Or, Tidings From Jerusalem had issued an appeal for Adventists to emigrate to Jerusalem in order to work for the conversion and development of Jews living in the area. Evidently age-to-come teachings held an appeal even to a few Sabbathkeepers, hence the admonishment given here.
See: Julia Neuffer, “The Gathering of Israel”; SDAE, s.v. “Messenger Party”; David Tallmadge Arthur, “‘Come Out of Babylon,’” pp. 224-227; George R. Knight, Millennial Fever, pp. 288, 289.} I asked Brother Walker where he would be or what would be his state if Jesus had now left the Most Holy and His work for the saints was all done and he in the state he then was? I talked plainly. The Lord helped me. I showed them how the messengers that had been toiling in the scattering time had labored to get the truth before them, how much they had suffered, and now when God's cause was prospering, they embrace the third angel's message and enter into the labors of the chosen messengers of God and lift up their heel against them. But I am making my story too long.1EGWLM 312.2

Sabbath day the brethren lectured. James talked twice from the Word, Brother Holt once. It was a very interesting time. Truth never looked so plain and clear. One hundred were present. It was a precious time, praise the Lord.1EGWLM 313.1

Sunday Brother Holt lectured in the forenoon and James in the afternoon. In the morning meeting before Brother Holt commenced to lecture, Sister Butler [Sarah Butler], who came to the meeting and was obliged to keep [to] her bed nearly all the while, confessed in the meeting that she had been wrong. Then Brother Butler talked very well; there was a confession made all around with weeping. Then I got up and told my vision about Brethren Baker and Hart and others. I never had it in a more clear manner. I told Brother Baker [that] his going to the churches to proclaim the third angel's message was all wrong, that he had to tame down that message or he could not have got into the churches, and that he had been taking the children's bread and giving it to dogs.²¹

An allusion to Matthew 15:26: “But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.”

I told him just how his case was shown to me, and also told them all that the messengers of God should be perfectly united in their views of Bible truth and should consult with each other and should not advance any new view until they first went to the messengers and examined those views with the Bible, and if they were correct let all the messengers spread them, and if they were error lay them to one side. Then the gospel seed would be sown in union and raised in strength; and all the messengers, East and West, North and South, would be telling the same story.1EGWLM 313.2

After I got through talking it was time for the lecture to commence, so none made any remarks. In the afternoon after James talked, Brother Baker arose; none knew what he was about to say. He told them that every word of the vision related in the forenoon concerning him, was truth, just exactly as it was. (I saw in vision that Brother Baker had not had any bitter feelings towards us like some others.) He referred to this in particular; he knew it to be just so. “Well now,” says he, “you will say, What is Brother Baker going to do with the visions? I will tell you. It is high time for me to decide there is no half way work about this business; the visions are all of God or there are none of them of God. Well, say you, what is Brother Baker going to do? Believe the visions. I see that they are inseparably connected with the third angel's message and if I give up the visions I must give up the third angel's message; and if I give up the third angel's message I give up that we have had the first and second; and if I give up that we have had the first, second, and third angels’ messages, I give up the Word of God, my Christian experience, and am an infidel at once.”1EGWLM 313.3

I never witnessed such a melting, weeping time before. Bro. Butler had taken his stand the day before and told the brethren and sisters in public where to find him, on the side of the visions. “I believe them to be of God, am a full believer in the visions, so you may know where to find me.” Others expressed their belief, and hearty confessions were made by Brother Hart and others. Never did I witness such a powerful time.1EGWLM 314.1

Monday morn we had another meeting; the power of God rested upon us. I was taken off in vision and saw many things. I saw that Brother Baker must not sink down, that God had a work for him to do, not to feed the dogs but the starving sheep. “Feed the sheep, feed the sheep,” said my accompanying angel. It was a melting, weeping time when I related the vision. Brother Baker was comforted and made strong.1EGWLM 314.2

We parted with the brethren and sisters while sweet love and union prevailed among all. Sister Butler, who came to the meeting so sick, went home quite well and much strengthened. Six wagon loads of us left Johnson and came to Sister Benson's 20 miles [32 kilometers], took some refreshment and then went on to Brother Butler's. Brethren Baker and Hart were with us.1EGWLM 314.3

Brother Baker had not slept any for two or three nights, troubled with disease of the heart. He said he must go home and be sick some days but we got a spirit of prayer for him and the Lord heard us pray. Brother Baker was healed and he glorified God with a loud voice; he had a baptism of the Holy Ghost. We parted with him and Brother Hart rejoicing, triumphant in God.1EGWLM 314.4

One thing I have not mentioned. Brother Baker has come into the salutation²²

The “salutation,” or “holy kiss,” was practiced by early Sabbathkeeping Adventists. Ellen White supported the practice on the basis of Paul's instruction in 1 Thessalonians 5:26, but warned against its misuse. Improperly practiced, the holy kiss had the potential of causing public scandal and charges of fanaticism, as had happened in 1845-1846. The majority of Adventist bodies rejected both foot washing and the holy kiss.

See: SDAE, s.v. “Foot Washing”; Ellen G. White, Supplement to the Christian Experience and Views of Ellen G. White, p. 38; Joseph Bates, A Vindication of the Seventh-day Sabbath, p. 71; George R. Knight, Millennial Fever, pp. 251, 252.

and washing the saints’ feet which he never believed in before. We stopped (Brethren Holt, Wheeler, James, and self) a few days and wrote. Wednesday Brethren Holt and Wheeler went to Vergennes, Vt. to inform them that we should be there Sabbath and Sunday. Brother Butler carried us to Vergennes Thursday, 44 miles [71 kilometers]. Sabbath day it was very stormy but we went three miles [five kilometers] to Brother Evarts’ [Elon Everts];^{23
Identity: Very likely “Brother Evarts” is Elon Everts who lived in New Haven, a few miles from Vergennes. (The variation in spelling is probably not significant.)
See: Search term “Everts” in Words of the Pioneers.} there were but few [who] could attend that meeting on account of the storm. Brother Evarts is a blessed brother, but has been in the “age to come” all over and he said he could not give it up. When we were there he was in a very dark place.1EGWLM 314.5

Henry Allen lived about one mile [1.6 kilometers] from Brother Evarts.’ He held such a strong mixture of views that if followed out would lead to spiritualism [of] the worst kind, such as spiritual wifery.²⁴

“Spiritualism” in this context seems to refer to the belief in a spiritual rather than a literal Second Coming. A faction of Adventists rejected the central Millerite teaching of the literal Second Advent and instead held that Christ had come spiritually to believers in 1844. This spiritualized interpretation of the Second Advent led, in a few extreme cases, to the practice of “spiritual wifery.” Millerite historian David Arthur suggests the following logic behind the practice: “This practice was based on the scriptural idea that in the kingdom of heaven there would be no marrying or giving in marriage. Since these were persons who believed that they were immortal and had entered the kingdom, it followed that they were now in their spiritual state. They also took Christ's statement concerning hating and forsaking the family in order to follow Him as a literal command. The former idea led to ‘spiritual’ couples or to a ‘spiritual matrimony without sexual connexion.’”

See: David Tallmadge Arthur, “‘Come Out of Babylon,’” p. 121. See also George R. Knight, Millennial Fever, pp. 252, 253.

1EGWLM 315.1

Sabbath eve I had a great burden such as I have borne before. I saw that Brother Evarts must give up his “age to come,” that he had lost the power of the third angel's message, and I saw that the accursed thing must be put out of the camp or Israel would be sickly. That accursed thing was such views as I have mentioned that Henry Allen held. He was not at the meeting at Brother Evarts,’ being sick.1EGWLM 315.2

After I had the vision and told it, Brother Evarts began to confess and break down before God. He gave up his “age to come” and felt the necessity of keeping the minds of all on the third angel's message. I had as solemn a view at that time as I ever had in my life.1EGWLM 315.3

The next day we went to Henry Allen's and God gave me a cutting message for him, and I dared not daub [it] with untempered mortar. Never did I have such a cutting message for any one before. He did not break down. We withdrew all fellowship from him until he should give up his spiritual union views and get right.²⁵

Two years later the following notice appeared in the Review: “The brethren in the vicinity of New Haven have suffered severe trials in times past in consequence of the course pursued by Henry Allen. … Allen now teaches the no-Sabbath heresy.”

See: “Eastern Tour,” Review, Nov. 15, 1853, p. 149.

We left the brethren and sisters there in a much better state than we found them. I must close.1EGWLM 315.4

Edson [James Edson White] is well and smart.²⁶

This closing paragraph contains news of the family: Edson, age 2. Clarissa Bonfoey, who had helped in the White household since 1849; Ellen's sister Sarah Belden and brother-in-law Stephen Belden. By this time Anna (Annie) R. Smith, sister of future Review editor Uriah Smith, had joined the Review team as editorial assistant, a post she filled for the next three years. The identity of “Aunt Rachel” has not been determined.

Clarissa [Clarissa M. Bonfoey] is well. I have not seen Sarah [Sarah B. Belden] yet. She is seven miles [11 kilometers] from here visiting the brethren and sisters. Stephen [Stephen Belden] has just gone to see her. James is well and Aunt Rachel; I also. Anna Smith [Annie R. Smith] is with us. She is just the help we need. She takes right hold with James and helps him much. We can leave her now to get off the papers and can go out more among the flock. Henry [Henry Nichols White], Edson says thank you for his Bible and box of candy. He is much pleased with them. James, Clarissa, Annie, Aunt Rachel and self send love to you all, especially my little Henry. Hope he will be good.1EGWLM 315.5

In love,1EGWLM 316.1

E. G. White

I would here say our healths failed a number of times on our journey. It seemed as though we could not go through the meeting. But we would go away alone with a few brethren and sisters and pray together, and God heard and answered and when we returned home we were better than when we left home.1EGWLM 316.2

E. W.

Eliza Willard²⁷

No positive identifications have been made of Eliza Willard, Deborah Dunham, or Brother Day's daughter.

has come out strong in all the truth. Deborah Dunham has also come into the truth. Her sister has been so troubled, and Brother Day's girl, that they have broken down before God, given their hearts to Him and have been baptized. The work of God is going on, praise His name, we will rejoice in Him.1EGWLM 316.3

E. W.

Give our love to all of the church. You see I have written you a long letter. You must do the same to me. After you read this please to copy it off for Mother [Eunice Harmon] in plain hand writing. It will save my writing another letter. Do write it to her as soon as you can, and answer this after you copy it off for her. I want to hear from you very much. Do write. Tell Henry to be very good and love the Lord.1EGWLM 316.4

In great haste and much love.1EGWLM 316.5

Lt 1, 1851

Lt 5, 1851