Confirming this identity, the first paragraph indicates that “Harriet” wrote her letter from Waukon, Iowa (see notes 3 and 4 below), and it is known from other sources that Harriet Stevens was living in Waukon during this period. The Cyprian Stevens family had moved to Waukon in the spring of 1856. Whether Harriet moved at the same time as the family is unclear, but the evidence is strong that she was there when the Whites visited Waukon in December 1856. In a passage in Spiritual Gifts [vol. 2] Ellen White describes striking charismatic phenomena at an evening meeting at Waukon in December 1856. “The power of God fell upon the company,” she wrote, and “I was prostrated by the power of God. Sister H. N. S. fell from her chair helpless. It seemed to be an awful, yet glorious place. I had no strength for two hours, but seemed to be wrapped in the glory of God.” There can be little doubt that “H. N. S.” refers to Harriet Newall Stevens.

See: Obituary, “Harriet N. Stevens Smith,” Review, Mar. 30, 1911, p. 23; Ellen G. White, Spiritual Gifts [vol. 2], p. 220.
1EGWLM 512.2

Previously unpublished.

Letter to Harriet Stevens urging her to seek God's guidance on whether to rejoin the staff at the Review publishing office in Battle Creek, Michigan.1EGWLM 512.3

Dear Sister Harriet:

We received a letter from Bro. John [John Nevins Andrews]³

Identity: The identity of “Bro. John” becomes clear at the end of the letter, where he is associated with Angeline. John Nevins Andrews had married Angeline Stevens three months earlier, in October 1856. Other indications that J. N. Andrews is referred to include the date of “John's” letter (see note 4) and the mention of his ill health (see note 15).

See: Ron Graybill, “The Family Man,” in Harry Leonard, ed., J. N. Andrews: The Man and the Mission, p. 21.

yesterday. Enclosed was a line from you. We were glad to hear from you once more. The letter was dated the 5th.^{4
A letter signed “J. N. Andrews, Waukon, Iowa, Jan. 5th, 1857,” appears in the Review for Feb. 5, 1857. This may be the letter “dated the 5th” mentioned here, but it is addressed to the editor, “Bro. Smith,” so it may be that Andrews had sent several letters on that date, including one, no longer extant, to the Whites.
See: J. N. Andrews, “Note From Bro. Andrews,” Review, Feb. 5, 1857, p. 108.} We received it the 29th.1EGWLM 512.4

James is quite well for him. I am not as well as when I was with you. I had been traveling so long in the open air, that when bought into a right warm home, I dropped and fainted like a bird. There was no strength in me for more than a week and have felt drooping and weak ever since my return.⁵

A reference to the Whites’ recent six-week journey to Illinois and Waukon, Iowa, part of it exposed in open sleds. They had returned a few weeks since, in early January 1857. For an account of the purpose and results of this very significant mission to Waukon, see Arthur L. White, Ellen G. White: The Early Years, pp. 345-349; Ellen G. White, Spiritual Gifts [vol. 2], pp. 217-222; J. W. [James White], “Western Tour,” Review, Jan. 15, 1857, pp. 84, 85.

1EGWLM 513.1

Our conference⁶

Ellen White is probably referring to a meeting at the “House of Prayer” in Battle Creek advertised in the Review for January 17, 1857.

See: James White, “Next Sabbath,” Review, Jan. 15, 1857, p. 88.

was quite a good one, but there were all kinds. Many came from a distance, and some of them, their hearts were not right but they were crooked. Some the Lord wrought for and set free. The next Sabbath after this, Brother and Sister Gurney [Heman S. Gurney and Ann Eliza Gurney]^{7
Identity: All references to “Gurney” in the Review during the 1850s appear to be to the family of Heman S. Gurney and his wife, Ann Eliza Gurney. This makes it almost certain that they are the persons referred to here. The timing of their visit to Battle Creek confirms the identity. The Gurneys had moved from Massachusetts to Jackson, Michigan, just two or three months earlier. Having been acquainted with the Whites since the midforties, it is not surprising that they took an early opportunity to visit them in nearby Battle Creek after the Whites returned from their journey to Iowa.
See: Search term “Gurney” in Words of the Pioneers; “Business,” Review, Nov. 13, 1856, p. 16; Arthur Whitefield Spalding, Origin and History, vol. 1, p. 402.} came to Battle Creek [Michigan]. We had an excellent meeting with them. Brother Gurney seems as good as ever, his testimony went well last Sabbath.1EGWLM 513.2

Oh, how thankful was I to get home once more. When we were about nine miles [14 kilometers] from Battle Creek, the drive wheels ran off the track, and we went several rods with them off. If the small wheels had run off the track, we must have been plunged down an embankment of six feet [two meters]. We had to wait there five hours in so short a distance of home. The passengers were all of them hungry, except ourselves. We had three pounds [1.4 kilograms] of crackers. We divided round among them. They had tasted nothing, many of them, since the night before.1EGWLM 513.3

We found our children very well. Willie [William Clarence White, age 2] is a fat, healthy, little fellow, and clings closer than ever to his mother. Jane's [Jane Fraser]⁸

Identity: Jane (“Jenny”) Fraser and Clarissa M. Bonfoey had worked together in the White household until the untimely death of Clarissa Bonfoey in May 1856. After that, for several years, Jane Fraser appears to have had chief responsibility for the household and for the children during the absences of Ellen and James White. In letters to her children Ellen White frequently appeals to them to “mind Jenny,” to “make Jenny happy,” etc. While almost always referring to Jane as “Jenny,” there are one or two instances in Ellen White's letters where she uses “Jane.”

See: Ellen G. White, Lt 10, 1859 (Sept.); Lt 2, 1855 (Aug.).

health is better than it ever has been since she lived with us. She does the washings and all the housework, and she enjoys peace of mind. Never saw Jane in so good a place.1EGWLM 513.4

We have felt desirous of attending the conferences appointed in the Eastern states, but we see no good way open for our children. Their eternal interest is a great weight and burden to me. Oh, will the Lord save my children, my poor children? I have no evidence [that] if Henry [Henry Nichols White, age 9] or Edson [James Edson White, age 7] should now die that they would come up in the first resurrection. I carry a burdened heart for them all the time. Oh, that salvation may come to this home, and from the eldest to the youngest, may be heard the song of praise.⁹

“Children of eight, ten, or twelve years are old enough to be addressed on the subject of personal religion. … Very young children may have correct views of their state as sinners and of the way of salvation through Christ” (Ellen G. White, Testimonies for the Church, vol. 1, p. 400).

1EGWLM 514.1

The message to the Laodicean church affects every way, in every sense and every where.¹⁰

A radically new understanding of the message to the Laodicean church of Revelation 3:15-19 had been signaled just three months earlier, in October 1856, in an article by James White. Prior to then the lukewarm Laodicean church had been seen as applying to those Adventists who rejected the Sabbath, often called “nominal Adventists.” In his article of October 16, 1856, James White had instead boldly identified Sabbatarian Adventists with Laodicea and called them to repentance for their lukewarmness. This new message had led to repentance and revival.

See: J. W. [James White], “The Seven Churches,” Review, Oct. 16, 1856, pp. 189, 192; P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, pp. 244-248; Ellen G. White, Spiritual Gifts [vol. 2], pp. 222-230; EGWEnc, s.v. “Laodicean Message.”

The church here is rising. God is working for us. We feel the necessity of working with energy. This message to the church calls for more than common efforts, on our own part. A deep interest in our own cases should we feel. We should afflict our souls on our own account, turn our eyes within and mourn and pray and beg for our salvation.1EGWLM 514.2

Harriet, my mind is just the same as it was when with you. “The Lord has need of thee” means something. Enquire and find out what it means. There is need of help in the Office; and Harriet, go to God, find out His will concerning you, expect that the Lord will teach you; consecrate yourself wholly to God. Don't rest down, but rise, rise, live on the plan of addition. “Add to your faith virtue; and to virtue knowledge; and to knowledge, temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Peter 1:5-8.1EGWLM 514.3

The burden of this matter rests with you. God will surely give you the burden of this matter if He calls you to fill so important a place. There is a way open any time that you feel that it is your duty to come. Help is needed and God forbid that we shall choose that help, but let the Lord choose for us, then all will be right.1EGWLM 514.4

Harriet, write me just how you feel. Write me as to a sister. We feel interested for you, and would love to have you here; but we want you to know for yourself that you are moving [in] the counsel of God. Then you can with confidence believe that He has called you to fill the important place, will be near to you to strengthen you, to lend you grace and power to keep yourself in His love, and a sweet satisfaction you will have every day knowing He has called you to the work.¹¹

Note that there is no outright invitation in these paragraphs for Harriet Stevens to join the Review staff. Harriet's earlier stint at the Review during 1854/1855 in Rochester, New York, had not been without friction. Ellen White later recalled Harriet's unhappiness with the leadership of the Whites, particularly when reproofs were given. However, Harriet seemed to have undergone a very positive change of attitude a few weeks earlier during the visit of the Whites to the believers in Waukon.

See: Ellen G. White, Lt 8, 1860 (June 11); idem, Spiritual Gifts [vol. 2], pp. 220, 221.

He will sustain you, and if you try to keep yourself, He will let you have His approbation and the light of His countenance. Write for the Instructor, Harriet.^{12
Harriet Stevens had earlier contributed several articles for the Youth's Instructor and a poem for the Review. See, for example: H. N. Stevens, “The Sabbath,” Review, January 1851, p. 25; “Influence of Worldly Reading,” Youth's Instructor, January 1854, pp. 1, 2; “An Address to the Young,” Youth's Instructor, April 1854, pp. 29, 30.}1EGWLM 515.1

Dear Sister, we think of you all. Would love to see you more than we have ever wished to see you before. We have not forgotten the time or place where Jesus walked through our midst like a mighty terrible one.¹³

Probably a reference to the charismatic events that attended meetings held in Waukon one month earlier, at the end of December 1856, at which Harriet Stevens was also present. Ellen White describes this occasion in similar terms: “I saw that if they would … confess their wrongs, Jesus would walk through our midst in power. … Sr. L. began to confess in a clear, decided manner. … As she confessed, the flood-gates of heaven seemed suddenly opened, I was prostrated by the power of God. Sr. H. N. S. [Harriet Newall Stevens] fell from her chair helpless. It seemed to be an awful, yet glorious place. I had no strength for two hours, but seemed to be wrapped in the glory of God.”

See: Ellen G. White, Spiritual Gifts [vol. 2], p. 220.

1EGWLM 515.2

Give my love to all the people of God. Our hearts are knit with you. Oh, how I should love to see Sister Mary [Mary J. Loughborough], Sister Orton [Caroline Orton], Drucilla [Drusilla Orton], and Brother Orton [Jonathan T. Orton]¹⁴

Identities: Establishing the identity of the persons mentioned in the last two paragraphs is helped by the fact that Harriet Stevens is asked to greet them, i.e., they all live in or around Waukon (see notes 2 and 4 above). Given that premise, the probability is that “Sister Mary” refers to Ellen White's friend Mary J. Loughborough. Together with her husband, John Norton Loughborough, she had moved to Waukon in November 1856. John Loughborough, however, had left Waukon in early January 1857, and hence is not greeted together with Mary in this letter.

As to the Orton family, there is a letter in the Review signed “J. T. Orton, Waukon, Iowa, Jan. 1857” and containing a comment on the visit of the Whites. Jonathan T. and Caroline Orton's daughter was Drusilla.

See: J. N. Loughborough, Rise and Progress of the Seventh-day Adventists, p. 208; J. T. Orton, “From Bro. Orton,” Review, Feb. 12, 1857, p. 118; “Jonathan Orton,” 1850 U.S. Federal Census, New York, Monroe County, Rochester, Ward 7, p. 317.

and all, and Brother John. Oh, that God [may] work for him mightily in restoring him to health.^{15
J. N. Andrews, because of intense overwork during the early 1850s, had lost his health and been forced to abandon his extensive traveling ministry already by May 1855, after which he lived with his parents in Paris, Maine, and, later, near Waukon. His continued health problems at the time of this letter are indicated in a note from Andrews to the Review editor, published February 5, 1857: “Allow me to say to many friends who have written to me, that the condition of my head has rendered it impossible for me to write in reply. I hope that it will not always be thus.”
See: “The Office,” Review, Feb. 20, 1855, p. 182; “Business,” Review, May 29, 1855, p. 240; J. N. Andrews, “Note from Bro. Andrews,” Review, Feb. 5, 1857, p. 108.} May we not expect it? May we not pray and believe for it? I do hope that Angeline [Angeline Stevens]^{16
Identity: See note 3 above.} and John may fully consecrate themselves that He may do a great work for them. Do let us hear from you often. Write, write. Our hearts are knit together.1EGWLM 515.3

Much love to your parents, brothers and sisters. Love to Sister Andrews [Sarah L. Andrews], and Brother Andrews [Edward Andrews] and William [William P. Andrews].¹⁷

Identities: Edward and Sarah L. Andrews moved to Waukon in 1855, together with their two sons, William P. and John Nevins Andrews.

See: Edward Andrews, “Extracts of Letters,” Review, Jan. 17, 1856, p. 127; obituary, “William P. Andrews,” Review, Aug. 8, 1878, p. 55.

I hope he will love God with all his heart that he may at last eat of the leaves of the tree of life, that are for the healing of the nations. Tell him there will be no lame ones there.^{18
James White wrote in 1855 regarding J. N. Andrews, “His only brother is a cripple.”
See: James White to “Dear Brother,” Feb. 9, 1855.} All will be health.1EGWLM 516.1

Lt 1, 1857

T3 Published