For mentions of the three visits to Mannsville, see James White, J. N. Loughborough, “Appointments,” Review, Sept. 30, 1858, p. 152; J. W. [James White], “Eastern Tour,” Review, Dec. 1, 1859, p. 12; J. N. Loughborough, Isaac Sanborn, “Appointments,” Review, July 16, 1861, p. 56. For accounts of Ellen White's vision at Mannsville in 1858, see Ellen G. White, Testimonies for the Church, vol. 1, pp. 204-209; J. N. Loughborough, The Great Second Advent Movement, p. 337.

Battle Creek, Michigan1EGWLM 567.3

Testimony Regarding the Work in Vermont, New Hampshire, and Massachusetts.1EGWLM 567.4

This manuscript is published in entirety in Ellen G. White, Manuscript Releases, vol. 21, pp. 373-377.1EGWLM 567.5

Oppositional elements in Massachusetts and New Hampshire: The cases of J. C. Day, S. N. Haskell, and Stephen Smith.1EGWLM 567.6

I was shown in vision while at Mannsville, New York,²

James and Ellen White visited Mannsville, New York, for a few days starting October 19, 1858, in the course of a two-month itinerary through Ohio, New York, and several New England states. “The Lord has seen fit in His goodness to give me a vision at this place,” Ellen White noted on October 21, 1858. According to J. N. Loughborough, who accompanied the Whites, the vision was given before a “large assembly.”

See: James White, J. N. Loughborough, “Appointments,” Review, Sept. 30, 1858, p. 152; Ellen G. White, Testimonies for the Church, vol. 1, pp. 204-209; J. N. Loughborough, The Great Second Advent Movement, p. 337.

the state of things in the east, especially in the states Vermont, New Hampshire, and Massachusetts. I saw that the course of J. C. Day [John C. Day], while among the Messenger advocates,^{3
John C. Day had joined the Sabbatarian Adventists in 1851 but defected to the breakaway Messenger Party in 1854 or 1855. By October 1856, however, he had returned to the Sabbatarian Adventists and written a contrite letter to the Review asking “forgiveness … of the entire church.”
See: John C. Day, “Letter From Bro. Day,” Review, Oct. 9, 1856, p. 184.} was cruel, crooked, and wicked; that people were composed of dissatisfied ones who would not bear reproof,^{4
The best known examples of persons who “would not bear reproof” were Hiram Case and Charles P. Russell, founders of the Messenger Party. J. C. Day may also have held a grudge against the visions, dating back to 1852. In 1852 J. C. Day had been actively discouraged by the Whites from continuing his traveling ministry which he had apparently engaged in since accepting the Sabbath in 1851. In vision Ellen White “saw that he [Day] has been mistaken and thought God had a greater work for him to do than He had ever laid upon him.” It is possible that Day was offended by this vision and that this was one reason for his subsequent defection.
While it is true that anti-White, anti-vision sentiments were prominent in the Messenger Party, these did not constitute its entire platform. Other significant theological differences also emerged. Thus the “Age-to-Come” view of the judgment and millennium, which differed fundamentally from the eschatology of Sabbatarian Adventists, became an important plank of the Messenger Party after the accession of J. M. Stephenson and D. P. Hall in 1855 or 1856.
See: EGWEnc, s.v. “Messenger Party”; SDAE, s.v. “Messenger Party”; John C. Day, “Letter From Bro. Day,” Review, Oct. 9, 1856, p. 184; Ellen G. White, Lt 4, 1852 (Oct. 25).} but considered their judgment better than that of their brethren who had an experience in the truth and the cause of God. These unruly spirits came together and united together to work or fight against those whom God had raised up to stand in defense of His truth. Satan and his angels were at war with them, fighting against them, and these people were co-workers with Satan and the evil angels. Falsehoods and lies would be formed by Satan's children, and this people loved them and eagerly reported them to others. J. C. Day was one of these; if he did not make the lies, he loved them.1EGWLM 568.1

I saw the angels of God grieved and they followed their commission to mark every falsehood, every thrust, every stain put upon the defenders of God's truth. Every bitter feeling, every feeling of hate, they were to record, for they would meet it again. I saw J. C. Day strengthening the hands of wicked men, trying to tear away the confidence of God's people in us and in the visions.⁵

Day later professed himself “sorry from my heart … for many things I have written for the ‘Messenger,’ especially those pieces in which I have written anything against Bro. or Sr. White.” (The “Messenger” refers to The Messenger of Truth, a paper issued by the Messenger Party.)

See: John C. Day, “Letter From Bro. Day,” Review, Oct. 9, 1856, p. 184.

1EGWLM 568.2

Then I was shown that as the Messenger people could not make their rebellious feelings and spirit do the work they wished it should—get down the Review—they ceased, in a measure, from their work.⁶

The “Messenger of Truth” ceased publication in 1857 or 1858. One of the objectives of this publication was to bring down and supersede the Review, a goal which editor C. P. Russell thought could be achieved in three months after the start of publication in 1854. James White reported in January 1858 that “not one of the eighteen messengers” that the Messenger Party “once boasted … is now bearing a public testimony, and there is not one place of regular meeting to our knowledge among them east or west.”

See: C. P. Russell, “From Bro. Russell,” The Messenger of Truth, Nov. 2, 1854, n.p.; J. N. Andrews, R. F. Cottrell, U. Smith, “Malicious Insinuation,” Review, Nov. 21, 1854, p. 117; J. W. [James White], “A Sketch of the Rise and Progress of the Present Truth,” Review, Jan. 14, 1858, p. 77; J. N. Loughborough, Rise and Progress of Seventh-day Adventists, p. 217.

Some gave up the Sabbath, others changed their evil course and fully united with God's people. Others did not see the wickedness of their course and never made thorough work or repented heartily of their evil work. Pardon was written against the names of those who made thorough work, but if they again fall into a like snare and pursue an evil course, all their past evil is remembered against them.1EGWLM 569.1

Some, I saw, seemed to others to make thorough work. But that God who reads the heart knew that the seeds of rebellion were within them, and by their names was written, “Unstable souls, who wrest the truth to their own destruction.”1EGWLM 569.2

I saw that J. C. Day had never realized that he had been a close co-worker with Satan and his evil angels. If he had realized this, he would not have fallen into such a snare. I saw while attending the meeting at Lancaster, [Massachusetts,]⁷

The only meetings known to have been attended by the Whites up to this time in “Lancaster” were the tent meetings held in Lancaster, Massachusetts, 18 months earlier, in May 1857. James White noted that Ellen White had received a vision during these meetings. “The Spirit of the Lord came down upon us on Sabbath afternoon, and the Lord there pled with his people, as it were, face to face.” It is also of interest to note that J. C. Day lived in Lancaster and would most probably have met the Whites on this occasion. This is hinted at in James White's observation that he and Ellen had met “with those who had said forgive us for our alienations from the cause, and who repeated the same in tears.”

See: O. Nichols, “Change of Appointment,” Review, May 14, 1857, p. 16; J. W. [James White], “Eastern Tour,” Review, May 28, 1857, p. 36; search terms “J. C. Day” and “John C. Day” in Words of the Pioneers.

that if J. C. Day made thorough work he could still be of some use to fill in here and there; but God would never suffer him to take charge of His flock or to travel from place to place, to any extent, to talk the truth. If he lived a life of repentance from that time until Jesus comes, he could not undo the evil he had done.1EGWLM 569.3

While at Mannsville I saw that in no way should the least charge of the flock rest upon J. C. Day, for he had weakened himself by his former course in co-working with the evil angels, and he was weak and subject to their suggestions and evil power. The only chance for his salvation now was to live a life of repentance and be subject to the church and not confide in his own judgment or opinion. I saw that a rebellious spirit has been within him, and when he could find a willing ear how quickly would suspicion, jealousy, doubt, and an evil, lying report be poured into that ear.⁸

J. C. Day's instability can be seen in that after returning to the Sabbatarian Adventists in 1856 he again defected in the early 1860s, this time to join the offshoot movement of Gilbert Cranmer in Michigan, a forerunner to the Church of God (7th Day). In 1864 Day expressed his opposition to Ellen White's visions in Cranmer's paper Hope of Israel, classing himself with “those who have been cast off because they have dared to express their doubts as to the inspiration of E. G. White's visions.”

See: Richard C. Nickels, A History of the Seventh Day Church of God, p. 44.

Oh, the evil course! Death has marked his track!1EGWLM 569.4

I saw that if J. C. Day and others who have been connected with him, could have drawn off a company with them, how quickly would it have been done; and there would have been a class worse than the former disaffected ones to work their work of death. But they find these things will not go, and they settle back wishing to be again in union with the church and ready at a fit opportunity to rebel again.1EGWLM 570.1

I then saw Stephen Haskell [Stephen N. Haskell] and wife [Mary E. Haskell]. Said the angel, “He is not sound in the faith. Mark them that cause division among you. An undercurrent is at work. They are coworkers with the evil angels and know it not. Confusion and a deathly [word missing] mark their track.” I saw that the views that Stephen Haskell and his wife have advocated concerning mortifying the flesh⁹

Although S. N. Haskell later provided many years of distinguished leadership to the church, the comments made here indicate that the early years after his adoption of the Sabbath in 1853 or 1854 were problematic. The matter of the Haskells’ advocacy of “mortifying the flesh” seems at least in part to be related to denying themselves “wholesome food” (see two paragraphs on) as a religious duty. No further details are given here but Ellen White elaborates on this theme in a letter to “Brother and Sister A” published in 1859 (Testimonies for the Church, vol. 1, pp. 204-209). Some have argued that “Brother and Sister A” are in fact the Haskells.

See: EGWEnc, s.v. “Stephen N. Haskell.”

are all erroneous and will lead to deadly evils and the destruction of souls, and instead of increasing moral purity will hasten and strengthen moral pollution. Said the angel, “God reads the heart.” I saw that S. Haskell has tried to make it appear that he was in union with the church when it was not the case. He has scattered evil, error, and division every place he has entered, and this has been in a sly undercurrent that has been at work to destroy confidence in the visions and in those who have the charge of the work at Battle Creek.^{10
Some years later S. N. Haskell in a published statement confessed that “after I first embraced the present truth, and heard of Bro. and Sr. White … my mind became very much prejudiced against them, especially against Bro. White. … I was prepared to look upon every move of his with suspicion and jealousy.” Haskell attributed his negativity to the Whites to the fact that he had become “acquainted with those who were their enemies.” Included among these acquaintances was probably J. C. Day, described earlier. J. C. Day and S. N. Haskell would have had ample opportunity to meet as they both lived in Worcester County, Massachusetts, during the latter 1850s.
Concerning Haskell's lack of union with the Battle Creek leadership, he later recalled how, in the late 1850s, “I preached, organized churches and Sabbath Schools, ordained elders … but I was not even licensed. Did not know it was necessary to have a license to preach.” Haskell's reconciliation with the Whites and Battle Creek can be traced in the letters he sent to the Review between November 1859 and June 1863, that, though worded generally, seem to reflect his own situation. In 1862, for the first time, he writes positively of the value of “the gift of prophecy, in correcting wrongs,” and in 1863 he speaks of “the folly of steering through these last-day perils on an independent train,” adding that “many of us here in the East have much to learn.”
See: John Nevins Andrews et al., Defense of Elder James White and Wife, p. 33; S. N. Haskell to W. W. Prescott, Aug. 23, 1907, in Ella M. Robinson, S. N. Haskell Man of Action, p. 26; S. N. Haskell, “Self,” Review, Nov. 10, 1859, p. 198; idem, “From Bro. Haskell,” Review, Aug. 19, 1862, p. 95; idem, “From Bro. Haskell,” Review, June 23, 1863, p. 31.}1EGWLM 570.2

These things are all marked by God. S. Haskell and his wife have strengthened the hands of Stephen Smith [Stephen Smith]¹¹

See: Notes 14, 15.

in his rebellion, and have strengthened the hands of other disaffected ones, and have affected some conscientious souls who were constantly fearful that they should not do everything they could to deny self. They have drunk down his errors that he has talked to them, and these errors have been scattered here and there all around where he has traveled; coworker with the evil angels.1EGWLM 571.1

I saw that as God gave His beloved sleep, so He was willing they should have nourishing, strengthening food, and I saw that if S. Haskell and his wife were baptized with the third angel's message they would see enough precious, saving truth to dwell upon, and they would not have time to dwell upon error, dangerous error, and scatter it among God's people. I saw that if God has important truth He will give it to His people, not to two or three solitary individuals and leave all the rest of His people in darkness. The third angel is leading out a people and fitting them for translation. They are to be purified through the truth.1EGWLM 571.2

Some, I saw, had made crosses for themselves and killing duties to break down their will over. But I saw that there were crosses and duties enough in God's Word to slay every individual without getting new duties or tests. I saw that a time of trouble was before us, when stern necessity will compel the people of God to live on bread and water; but I saw that God did not require His people to live so now.1EGWLM 571.3

God commands that all whom He has not especially called to labor in word and doctrine should labor with their hands [doing] the thing that is good, and supply their own necessities, and have wherewith to bestow upon others. And I saw that it was the will of God that they should eat wholesome food to strengthen the system or the temple of God. But in the time of trouble none will labor with their hands. Their sufferings will be mental, and God will provide food for them.1EGWLM 571.4

I saw that God also enjoined cleanliness upon His ancient Israel, and God is no less particular now than He was then. He enjoins upon His people in the latter day strict cleanliness of body and clothing and purity of mind, of thoughts, and of words, for He is to translate them to heaven.¹²

See: Ms 2, 1853 (Mar. 1), note 3.

1EGWLM 572.1

I saw that if Stephen Haskell had spent his time in laboring with his hands, which he has spent in traveling, it would have been much more pleasing to God.¹³

Haskell had preached on a part-time lay basis both before and after becoming a Sabbathkeeper in the early 1850s. His occupation in the 1860 census is listed as master roofer. Haskell's “traveling” ministry, mentioned here, was probably minor or unreported since the Review contains little mention of such travels during the 1850s.

See: 1860 U.S. Federal Census, “Stephen Haskell,” Massachusetts, Worcester County, Worcester, Ward 7, p. 143; search term “S. N. Haskell” in Words of the Pioneers; EGWEnc, s.v. “Stephen Haskell.”

I saw that he had done much more hurt than two or three to follow after him could undo, because evil grows of itself, and when once it has taken root it thrives; but good has to be continually nourished and cherished in order to live. Evil is like weeds in a garden that need no nourishing but will grow rank. Unless the precious plants are constantly cherished and dug about, the weeds rise higher than the precious plants, shut out the sun from them, and they grow sickly and die.1EGWLM 572.2

I saw that those who sow error cannot root it up in years. They may perhaps change their course of action, but never can they bend or change the minds of those whom they have influenced in the wrong. Their errors are growing in the minds of others, and if Jesus is so merciful as to blot out the transgressions of those who have sown this seed, and save them, they will suffer loss; they can but save their own souls. Their course has wounded the cause of God and brought shame upon the name of Jesus, and this is not easily wiped away. It lives in the minds of many.1EGWLM 572.3

I saw the course Stephen Smith [Stephen Smith] has pursued. He has been a co-worker with the evil angels. I saw that he was first a co-worker with the evil angels when he went into the “spiritual second advent,”¹⁴

Following the “Great Disappointment” of October 22, 1844, when the Second Advent did not literally take place, a minority of Millerites took the position that Christ had come on that date, but “spiritually.” Some of these so-called spiritualizers adopted bizarre practices, but it was a short-lived phenomenon that had dissipated by 1846 or 1847. We know little about Stephen Smith before he became a Sabbathkeeper about 1850. However, a letter from Smith to the Voice of Truth paper in 1845 shows that he was active in the Millerite movement. Ellen White's statement here together with some mentions in the Review indicate that he subsequently became a “spiritualizer” for a period during the latter 1840s.

See: George R. Knight, Millennial Fever, pp. 245-263; David Tallmadge Arthur, “‘Come Out of Babylon,’” pp. 108-112; Stephen Smith, “Boat Delusion,” Voice of Truth, Apr. 9, 1845, p. 13; James White, “Eastern Tour,” Review, Nov. 8, 1853, p. 140.

and then many other errors were received by him. The enemy has had easier access to him. Repeatedly has he joined the enemy's ranks and strengthened the hands of the wicked. Every time he has fallen he has grown weaker and was more easily again a subject to the temptations and power of the evil angels.1EGWLM 572.4

I saw that he had taken a dreadful course against the defenders of God's truth. While he was in the “new time”¹⁵

No doubt a reference to Stephen Smith's earlier support for 1854 as the date of the Second Advent. Although consistently resisted and refuted in the Review, the 1854 date was championed with some success by a non-Sabbatarian Adventist paper, the World's Crisis. David Arthur, a Millerite scholar, calls the 1854 movement “the most formidable time movement since 1844.”

See: Stephen Smith, “Returning to the Ranks,” Review, Feb. 19, 1857, p. 126; O. Nichols, “New Time Theory,” Review, Mar. 14, 1854, p. 59; Uriah Smith, “The Sanctuary,” Review, Apr. 4, 1854, pp. 85, 86; David Tallmadge Arthur, “‘Come Out of Babylon,’” p. 283.

he ranted on, railed out against the truth and God's chosen servants. Bitter and cruel were his words. He spent his substance in the enemy's ranks and was a co-worker with the evil angels.1EGWLM 573.1

As that excitement dies down, again he begins to reflect upon the truth, and finally the truth melts him. He feels his wayward course some, and knows he is liable to fall again. He is not yet converted to the truth. He feels the need of help. As God shows his case in vision his unsubdued feelings arise. Oh, then if there is a faithful, experienced friend near, he can help him so that he will be enabled to see the way God is working and the humble course he must take. But an independent, self-sufficient spirit comes over him.1EGWLM 573.2

Evil angels are tugging at his heartstrings, and J. C. Day and others help them. They whisper their suspicions and surmisings together. Evil reports are related by them both. They strengthen each other's hands, they love the lies they have heard, and as they journey to the Sutton, [Vermont,] Conference¹⁶

There is no way of determining which of several conferences in Sutton, Vermont, is being referred to here. The most recent had been held one year earlier, December 18-21, 1857.

See: E. L. Barr, “Appointments,” Review, Dec. 3, 1857, p. 32.

such conversation as they have together, such evil communications! Angels heard it all, witnessed all, and it is written, to be met by them again. When they came to the Sutton meeting they were no more prepared to work for God than while they were in sympathy with the Messenger [Party]. The seeds of rebellion have sprung up within them and are now yielding a flourishing crop. Evil angels exulted over them: Satan triumphed. I saw other individuals also engaged in this work and affected by the spirit of death and Satan that has been at work.1EGWLM 573.3

I saw that these individuals would never be entrusted with the care of the flock. If they can occupy a humble position, labor with their hands and take care of their own souls and live a life of repentance till Jesus comes, they will do all that God requires of them; and if they seek meekness, seek righteousness, it may be they may be hid in the day of the Lord's fierce anger. I saw the cruel, wicked words Stephen Smith has spoken in his self-sufficient, reckless manner. Said the angel, “God will not be trifled with. Will God select such changeable, wavering ones to lead His flock? Never, never.”1EGWLM 573.4

God's wisdom is unsearchable, and He will not entrust the care of precious souls to those who are subject to erroneous evil influences. God will entrust His flock only to those who have depth of experience, substantial souls of excellent judgment, who can see evil as it hangs over the flock instead of being the first to plunge into it.1EGWLM 574.1

I saw the individuals mentioned in this letter were looking to Battle Creek and were jealous and suspicious of the work there and were exciting prejudice in others’ minds about the individuals there who have charge of the work. They would put their hands in to mold the work there. I saw that the Captain of the Lord's Host has charge of the work there and that He watches over the individuals to whom this work is entrusted. And the Lord's Captain needs not the interference of any of these individuals who are like the waves of the sea, tossed to and fro, subject to the influence of the evil angels.1EGWLM 574.2

All heaven is interested in the important work at Battle Creek. Satan and his evil angels are arrayed against it, and men who will be co-workers with these evil angels are to be no judges about the work there.1EGWLM 574.3

Published in T5

Ms 3, 1858