On the respective dates of the Sylvan conferences, see: “Western Tour,” Review, July 7, 1853, p. 28; James White, “Western Tour,” Review, May 23, 1854, p. 142; James White, “Cause in Michigan,” Review, May 29, 1855, p. 236.

n.p.1EGWLM 462.7

Fragments.1EGWLM 462.8

Portions of this manuscript are published in Ellen G. White, The Adventist Home, p. 177; idem, Manuscript Releases, vol. 6, p. 297; vol. 9, pp. 196, 197.

Three fragments: cautions on church discipline; protecting the family; James White's leadership of the publishing work.1EGWLM 462.9

At the Conference at Sylvan²

See: Note 1 above.

[Michigan] I saw the necessity of the messengers’ dwelling on the preparation more than they have done. Souls are not prepared for what is coming on the earth, and unless they speedily get ready they will be weighed in the balance and found wanting. I saw that Bro. Cranson [Samuel T. Cranson]^{3
Identity: From the description given in this passage it is clear that “Bro. Cranson” is a preacher (“messenger”) that likely is based in Michigan. The only person mentioned in the Review during this period who matches this description is Samuel T. Cranson, of Tompkins, Michigan, a lay preacher during the years 1853-1855. Cranson was present at the 1854 Sylvan Conference.
See: Search term “Cranson” in Words of the Pioneers; James White, “Western Tour,” Review, May 23, 1854, p. 142.} had moved too fast in some cases, that there had not been that patience and forbearance with individuals that there ought to have been. Others of the brethren had moved too fast.^{4
The discussion that follows, cautioning S. T. Cranson and other leaders against haste in disfellowshipping members, can be seen in the context of the call for “Gospel Order” in the Review from James and Ellen White in 1853-1854. For years Sabbathkeeping Adventists had struggled with the problem of self-appointed preachers propagating beliefs at variance with those of the main body and with members who were far out of line. The problem became more urgent with the rapid growth of membership in the early 1850s and the beginnings of a schismatic movement (the Messenger Party) in 1853. It was to address this pressing issue that James White published his landmark “Gospel Order” series in December 1853, urging greater measures to promote unity. Ellen White, who had addressed the matter on a number of earlier occasions, included a major article entitled “Gospel Order” in her Supplement to the Christian Experience and Views of Ellen G. White, published the following month (January 1854).
The problem with Cranson and others was, according to this manuscript, that they were overzealous in implementing gospel order, particularly in the area of disfellowshipping deviant members. James White made the same point in a more general way in June 1854: “The brethren in Michigan” he wrote, “have taken hold of the subject of Gospel Order in good earnest. This is a subject of the greatest importance … but in this matter there must not only be great frankness, and plain dealing with those who do not come up to the gospel rule, but the graces of meekness and patience will be much needed.”
See: “Gospel Order,” Review, Dec. 6, 1853, p. 173; Dec. 13, 1853, p. 180; Dec. 20, 1853, pp. 188-190; Dec. 27, 1853, pp. 196, 197; Ellen G. White, Supplement to the Christian Experience and Views, pp. 15-23 (Early Writings, pp. 97-104); EGWEnc, s.v. “Messenger Party.” For general studies on the development of organization in the Seventh-day Adventist Church during the early decades, see Andrew Gordon Mustard, James White and SDA Organization; George R. Knight, Organizing to Beat the Devil, pp. 15-96.}1EGWLM 463.1

I saw that great caution should be used and the church will have to bear some with individuals who do not always understand the movings of the Spirit of God, and always have some errors. And if these individuals were disfellowshipped they would be brought more closely in connection with an unholy influence and the possibility of saving them be lost. But if they were still retained in the fellowship of the church, they will be where the church can have some influence over them and may by moving judiciously and carefully win them to all the truth, which will discover to them their errors, and cause them to yield them up and be fully united to the church.1EGWLM 463.2

I saw that the messengers and the church must have compassion with some, making a difference. Now the messengers of God must seek wisdom and know how to treat each individual case. All must not be treated alike. By close examination it will be seen that individual cases differ. Some are to be borne with longer than others, but if one is living in disobedience to the commandments of God, the church must act and must separate them from them. And for other sins it will often be necessary to disfellowship souls if they continue in their sins; yet great care should be used and great patience and forbearance exercised.1EGWLM 464.1

I saw that Brother Cranson had tried to do right and just as well as he knew how, yet he has failed at times. I saw that judgment and caution must be used. The messengers must all move out unitedly and with decision and energy; yet they must have meekness and patience and in love for souls fulfill their duty. They must all go among the people with the power and Spirit of God with them, and must have energy that will arouse the stupid and those who are off their watch and cause them to awake and get ready. Prepare! Prepare! should be sounded in the ears of the people, for the great day of God's wrath is coming, and who shall be able to stand! And while messengers cry to God to prepare and get ready, they must be awake and have energy themselves and let it tell to all that hear them that they are standing between the living and the dead. Preachers and people who believe the third angel's message should set a holy, lively example. Their conversation and actions should show that they are looking for the appearing of the great God and our Saviour Jesus Christ.1EGWLM 464.2

*****

There is a sacred circle around every family which should be preserved. No other one has any right in that sacred circle. The husband and wife should be all to each other. The wife should have no secrets to keep from her husband, and let others know, and the husband should have no secrets to keep from his wife to relate to others. The heart of his wife should be the grave for the faults of the husband, and the heart of the husband the grave for his wife's faults. Never should either party indulge in a joke at the expense of the other's feelings. Never should either the husband or wife in sport or in any other manner complain of each other to others, for in frequently indulging in this foolish, and what may seem perfectly harmless, joking, it will end in trial with each other and perhaps estrangement. I have been shown that there should be a sacred shield around every family.1EGWLM 464.3

*****

I saw that God had qualified him who had to stand at the head of the publishing for his station, and if he did not fill his place, God would remove him from it. God had the oversight of the work. I saw that this was an important place.⁵

Two ways of reading this fragment suggest themselves: (1) that the first two sentences refer to Uriah Smith and the remainder of the section refers to James White, or (2) that the whole fragment deals only with James White.

In November 1855 Uriah Smith had taken over the position of chief editor, a post previously occupied by James White. Two months later Ellen White related details of “my last vision” to Smith: “I saw that no station on earth is more important than [the one that] those occupy that are at the head of the paper, and write for it. … God has placed you there. It is an important work” (Lt 8, 1856 [Jan. 21]). The parallels between these sentences and the content and wording of Ms 1, 1855, are interesting and suggest the possibility that Uriah Smith is under discussion. The phrase “if he did not fill his place, God would remove him from it” suggests that Smith at some point had considered giving up his post. Ellen White confirms that this was the case in Lt 6, 1857 (Oct. 8): “I saw that the Lord had called you to occupy the place you are now in, and God has not released you. God has not selected or designed Brother Waggoner for the office to occupy your place. … I saw if you break away from that office, your happiness and peace ends.”

It is also possible, perhaps more probable, that the whole passage deals with James White. White had been discouraged to the point of giving up publication of the Review on more than one occasion, but his experience during the winter of 1854-1855 fits the description of this passage particularly well. After his sister Anna White died of tuberculosis, in November 1854, James became seriously sick with symptoms similar to those of Anna. “I have been very fearful,” wrote Ellen White, “that the disease that has preyed upon Nathaniel and Anna is preying upon James. He has been afflicted in the same way and unless he is speedily relieved he will go in the same way.” In his discouragement over ill health and financial problems and the inordinate workload required to keep the publishing work progressing, James announced in the Review in February 1855 that there would have to be “a complete change in many respects … even if we leave the Office entirely.” James White's health did gradually improve over the spring and summer of 1855. It is quite possible that this manuscript fragment dates from this time, noting James's ill health, gradual improvement, and inclination to be released from his publishing responsibilities, but above all appealing to James to rise above these challenges and continue “to stand at the head of the publishing” work. The only discordant note in this interpretation is that in some ways James did stand down from his publishing leadership some months later, in November 1855, when Uriah Smith took over as resident editor and various committees took over financial and managerial tasks, responsibilities previously held by James. Was James then disobedient to the call to continue to “stand at the head of the publishing”? It appears not, because James White, despite some responsibilities devolving on others in 1855, continued to hold overall responsibility for the publishing work even after that.

See: Ellen G. White, Lt 8, 1856 (Jan. 21); idem, Lt 6, 1857 (Oct. 8); idem, Lt 5, 1854 (Dec. 16); [James White], “The Office,” Review, Feb. 20, 1855, p. 182. For a survey of administrative changes at the Review in November 1855, see Gerald Wheeler, James White, pp. 86, 87.

I saw that it was God who had rebuked the disease that was on James when nature had resisted it as long as it was possible and could do no more, and disease had fastened upon him and when Satan was exulting that he had his prey and that he would lay him in the grave, then God's hand interposed and He put bands around James and strengthened him to fill the place He had put him in.1EGWLM 464.4

Picture: Ellen White's first “Testimony for the Church” was initially published in broadside format. Original dimensions: 10.75 x 15 in. (27 x 38 cm.). It was printed shortly thereafter along with additional material in a 16-page pamphlet. Now found in Testimonies for the Church, vol. 1, pp. 113-126.1EGWLM 466

T1 Published

Lt 9, 1856