See: J. A. and M. A. Spofford, “From Bro. & Sr. Spofford,” Review, May 20, 1858, p. 7; search term “Pierce” in Words of the Pioneers; SDAE, s.v. “Stephen Pierce.”

came for us quite early. Was obliged to shut myself up to write. The brethren are scattering to their homes. We rode to Brother Pierce's, three miles [five kilometers]. Climbed a mountain half a mile [.8 kilometers] high. The house is full of company, but had no time to visit. Shut myself in the chamber to write.1EGWLM 651.4

[See also Lt 22, 1859, written on this date.]1EGWLM 651.5

[Roxbury] Tuesday, October 11

Left Brother Pierce's for Brother Grant's [Harrison Grant].³

Identity: Although there are a number of Sabbathkeepers with the surname “Grant” mentioned in the Review during this period, only Harrison Grant is said to live in Roxbury, Vermont. Harrison Grant, age 38, later became president of the Minnesota Conference.

See: Harrison Grant, “To the Churches in Vt.,” Review, Aug. 5, 1862, p. 80.

Took dinner at Brother Grant's. Brother Howard [Daniel Howard] waited for us to pack and then took us to his house. It was climb, climb the mountain. They have a very pleasant place on the top of the mountain. There is a level space and excellent tilling land. They are at some distance from neighbors. Sister Howard [Clarissa Howard]^{4
Identity: The diary entry for October 12 informs us that “Brother Howard” lived seven miles [11 kilometers] from Northfield, Vermont. The only “Howard” living in the Northfield area according to the 1860 census is the family of Daniel and Clarissa Howard. Further confirmation that Ellen White is referring to Daniel Howard is found in an 1865 Review obituary for a “Clarissa Howard” whose husband's name is given as “Daniel Howard.” Although Clarissa died in Minnesota, the obituary explains that the Howards had moved to Minnesota 18 months earlier from Vermont.
See: 1860 U.S. Federal Census, “Daniel Howard,” Vermont, Washington County, Northfield, p. 220; obituary: “Clarissa Howard,” Review, Feb. 14, 1865, p. 95.} is afflicted with asthma. Her husband and children help her do her work.1EGWLM 651.6

[En route to Bakersfield, Vermont] Wednesday, October 12

We awoke at three o'clock and arose at four o'clock. Took breakfast at half past four. Attended prayers, then prepared for Brother Howard to take us to Northfield [Vermont]. Left Brother Howard's at five a.m. Rode seven miles [11 kilometers] to Northfield, waited one hour. James sent a draft home and a little book to Willie. We are now on our way to St. Albans⁵

Lt 30, 1859 (Oct. 12), further relates that the journey from Northfield to St. Albans was made by train. A. C. Bourdeau then took the Whites by carriage 14 miles [22 kilometers] to Bakersfield, Vermont, where they spent the night. The following day, Thursday, they traveled a few miles further to Enosburgh where they stayed overnight at the house of A. C. Bourdeau.

[Vermont]. Shall meet Brother Bourdeau [Augustin Cornelius Bourdeau]^{6
Identity: In the October 6, 1859, issue of the Review, “A. C. Bourdeau” writes, “If we do not hear from Bro. White before Oct. 11th, we will meet him with a team at St. Albans’ depot the day following at 10 a. m.” Augustin Bourdeau, 25, had begun preaching in Vermont soon after accepting the Sabbatarian Adventist message three years earlier.
See: A. C. Bourdeau, “Appointments,” Review, Oct. 6, 1859, p. 160.} there.1EGWLM 652.1

[See also Lt 30, 1859, written on this date.]1EGWLM 652.2

[Berkshire, Vermont] Friday, October 14

P.M. Left Brother Agustin [Augustin] Bourdeau's. Have been very unwell. It has been very stormy. Feared we must go to the meeting in a storm. The distance is about ten miles [16 kilometers].⁷

Meetings had been advertised for October 15 and 16 in Berkshire, Vermont, about ten miles (16 kilometers) from Enosburgh where the Whites had spent the night (see notes under Oct. 12).

See: James White, “Appointments,” Sept. 22, 1859, p. 144.

But the clouds disappeared and we had a pleasant time and started for the meeting. Had a much better time than we feared. Stopped at Brother Martin's [John Martin].^{8
Identity: A comparison of the narrative here with the parallel account found in Lt 30, 1859, makes it clear that the Whites stopped at Brother Martin's house as they were traveling the few miles between Enosburgh and Berkshire, Vermont. Although quite a few Martins are mentioned in the Review during this period, the only one for whom a Vermont address is given is in a notice from 1862 concerning “John Martin” of “Berkshire Center, Vt.” That John Martin was living in Berkshire at least two years earlier (and thus close to the time of the Whites’ 1859 visit) is shown by his appearance on the 1860 census list for Berkshire.
See: Ellen G. White, Lt 30, 1859 (Oct. 12); “Business Notes,” Review, Mar. 4, 1862, p. 112; 1860 U.S. Federal Census, “John Martin,” Vermont, Franklin County, Berkshire, p. 28.} We are very weary and retire early. Met at Brother Martin's many friends who are dear to us.1EGWLM 652.3

[Berkshire] Saturday, October 15

It is snowing very hard. We feel very thankful that we came on our way Friday. Many were coming to the meeting in the storm.⁹

James White reported that “quite a host of whole-hearted brethren from Northern Vermont, Canada, and some from other States” attended the Berkshire meetings.

See: J. W. [James White], “Eastern Tour,” Review, Nov. 10, 1859, p. 196.

We gathered at the meetinghouse—a large, commodious house. Met Brother Daniel Bourdeau [Daniel T. Bourdeau]^{10
Daniel T. Bourdeau, 23, a brother of Augustin C. Bourdeau, and also an itinerant preacher.} on the steps of the meetinghouse. We were glad to meet him. He is very dear to us.^{11
Ellen and James White would have known Daniel Bourdeau well since the summer of 1857, when he had gone to Battle Creek from Vermont “to learn the present truth more perfectly, and to translate some of our works into French.”
See: James White, “The Present Truth in French,” Review, Dec. 24, 1857, p. 56.} James preached in the forenoon and afternoon. I bore my testimony. The Lord gave me liberty and power. The people seemed to feel. A Brother Howlett [John Howlett],^{12
Identity: Apart from the description of “Brother Howlett” as “an old Methodist minister” and the fact that this meeting took place in Vermont, Ellen White adds in another place that the Howletts came from Canada (Ms 9, 1862 [Nov.]). These clues point with some certainty to John Howlett, who, according to his daughter's obituary, settled in Quebec (Canada East) and was “formerly a Methodist minister.”
See: Obituary: “Elizabeth Cross-Clark,” Review, Sept. 10, 1925, p. 21.} an old Methodist minister, spoke. He spoke with fervor and intelligence. He was but a babe in the truth, but a big stream of truth poured from his lips and his whole being talked. Brother Stone [Albert Stone], Brother Buck [Harry G. Buck],^{13
Identities: The narrative sequence of this entry—James “preached,” Ellen “bore my testimony,” an old Methodist minister “spoke,” and Brother Stone and Brother Buck “and other brethren bore testimony”—suggests that Stone and Buck might be preachers. James White, in his report, reinforces this impression by listing Stone and Buck together with A. C. and D. T. Bourdeau and M. B. Czechowski, who were well-known ministers: “At Berkshire we met brethren Stone, Buck, Taylor, A. C. and D. T. Bourdeau, and our good Bro. Czechowski. … We spoke to them [the audience] twice on the Sabbath, and four times on first-day.” The only Stone and Buck that fit this description are Albert Stone and Harry G. Buck, both active evangelists at this time in the region of northern Vermont and northern New York, where this meeting was being held.
See: J. W. [James White], “Eastern Tour,” Review, Nov. 10, 1859, p. 196; search terms “Stone” and “Buck” in Words of the Pioneers.} and other brethren bore testimony.1EGWLM 653.1

[See also Lt 11, 1859, written on this date.]1EGWLM 653.2

[Berkshire] Sunday, October 16

The storm is over. We tarried at Brother Martin's. Last eve we had a conversation with a brother who is in trouble. He has once kept the Sabbath but was so persecuted by his own family he ceased to keep it, yet believed it. Now he feels God has left him. We tried to comfort him. He related to us that when he came to the meeting, his wife told him unless he would promise that he would not keep the Sabbath she would not live with him. He would not promise, and they lodged separately. Poor man, he has been much troubled. His wife's father was very violent. Would strike him. His children joined them. But after his wife's father had made a passionate threat against him, he suddenly fell sick, and he was called from the field to witness his sudden death. It is believed that the Lord removed him in His anger. We tried to comfort the poor, trembling brother. We know not how it will turn with him. He has, as it were, to deal with demons in his own family. Sunday night went with Brother Austin [Horatio Nelson Austin].¹⁴

A number of Austins are mentioned in the Review during this period, but the only one clearly identified as living in Berkshire, Vermont, is “Sister C. R. Austin,” who wrote frequently to the Review from 1854 and onward. Various sources give her full name, Caroline Regina, and that of her husband, Horatio Nelson Austin. The Austins were dairy farmers and had become Sabbathkeepers five years earlier, in 1854.

See: Obituary: “H. N. Austin,” Review, Jan 21, 1890, p. 47; search terms “Austin” and “Berkshire” in Review and Herald online collection, www.adventistarchives.org.

1EGWLM 653.3

[Madrid, New York] Tuesday, October 18

Had a blessed season of prayer with Brother and Sister Taylor [Charles O. and Matilda W. Taylor],¹⁵

Identities: Among the speakers especially invited to this conference was Charles O. Taylor, an ordained minister from Rouses’ Point, Clinton County, New York, about 35 miles (56 kilometers) west of Berkshire, Vermont. His wife's name is found in various sources.

See: A. C. Bourdeau, “Appointments,” Review, Oct. 6, 1859, p. 160; C. W. Sperry, “Communications,” Review, Mar. 19, 1857, p. 158; obituary: “Chas. O. Taylor,” Review, Sept. 7, 1905, pp. 19, 20.

and his mother, and Brother and Sister Whipple [John G. and Sarah B. Whipple],^{16
Identity: Prior to 1863 the only Whipples mentioned in the Review appear to be John G. Whipple and his wife, Sarah B. Living in Perry's Mills, New York, within 50 miles (80 kilometers) of the conference being held at Berkshire, Vermont, it is not surprising that they were present at the conference.
See: Search term “Whipple” in Words of the Pioneers.} and Czechowski [Michael Belina Czechowski].^{17
The Taylor, Whipple, and Czechowski families all lived in Clinton County, New York, at this time where Czechowski was preaching to French-speaking people in the Canadian border region. For further information on the three families, see notes under March 9 diary entry (Ms 5, 1859).} After dinner Brother Taylor took us to the [railroad] cars. We rode from twelve o'clock to five p.m. At Madrid [New York] met Brother Henry Hilliard [Henry Hilliard].^{18
A leading church figure in the Madrid-Buck's Bridge area. He was appointed a member of the first New York Conference committee when the conference was organized in 1862.
See: J. N. Andrews, J. M. Aldrich, “Doings of the N.Y. Conference,” Review, Nov. 4, 1862, p. 182.} He took us to his own comfortable home. A good warm supper was prepared for us. We met warm friends here. We are very weary but can rest.1EGWLM 654.1

[Madrid] Wednesday, October 19

It is cold and stormy. We sent to the village to get some cotton flannel to make us comfortable. Brother Haskell, his wife and daughter [Lewis and Salina Haskell and Jane Haskell], Sister Claflin [Nancy Claflin], and Sister Matthews came in from Norfolk¹⁹

Identities: Both the names “Haskell” and “Claflin” from Norfolk, New York, appear in the Review during this period (Lewis Haskell and Nancy Claflin). There is no mention of a “sister Matthews” from Norfolk, however, so she remains unidentified. The names of Lewis Haskell's wife and daughter are taken from the 1860 census.

See: Search terms “Haskell,” “Claflin,” “Matthews,” and “Norfolk” in Review and Herald online collection, www.adventistarchives.org; 1860 U.S. Federal Census, “Jane Haskell,” New York, St. Lawrence County, Norfolk, p. 21.

on their way to attend the meeting. We took dinner together and then all together we started for the little meetinghouse at Bucksbridge [Buck's Bridge]. We were somewhat disappointed. The house is well filled.^{20
The building was small, about 20 x 30 feet (6 x 9 meters). It had been erected in 1855, and Adventist historian A. W. Spalding considered it “probably” the first church to be built by Sabbatarian Adventists. In recent years, however, Brian Strayer has pointed to a letter by Joseph Bates in the Review that indicates that a church had been built in Jackson, Michigan, a year earlier, in 1854.
See: Arthur Whitefield Spalding, Origin and History of Seventh-day Adventists, vol. 1, pp. 222, 403; Brian E. Strayer, “Early Adventist Waymarks in Jackson, Michigan,” pp. 12, 13; idem, “The First Church Built by Sabbathkeeping Adventists,” Adventist Review, Mar. 2, 1989, p. 25; Joseph Bates, “From Bro. Bates,” Review, Apr. 25, 1854, p. 111.} Brother W[hite] had liberty and with earnest, comforting, strengthening words, cheered the little company. I had freedom talking of faith, showing the difference between faith and feeling. After the meeting closed, we returned home and sewed some. Am so unwell I cannot eat.1EGWLM 655.1

[Madrid] Thursday, October 20

Finds us at Brother Hilliard's.1EGWLM 655.2

[Mannsville, New York] Friday, October 21

We rose at about four a.m. It was cold and snowy. We took a luncheon and started out in a storm for Madrid depot. Waited one hour for cars. Then took the cars for Potsdam [New York] depot. Waited there one hour for the cars. While waiting a little boy was brought in who was afflicted with inflammation of the eyes. He bore his affliction very patiently. His eyes were screened with a shade and a thick, lined veil. They were taking him to the doctor's in Rochester to get aid.1EGWLM 655.3

We journeyed about 25 miles [40 kilometers] and the engine pump broke down, and we were obliged to wait two hours before starting again. By this delay we failed to make connection at Watertown [New York] and were obliged to wait in the depot eight hours. This was a great disappointment to us, for we should be out over the Sabbath; but others were also disappointed. There was one woman and her two brothers who were filled with grief. Their mother was dying; letters had been sent them, but were not received. Oh, what a world of sorrow, disappointment, and affliction we are living in!1EGWLM 655.4

While waiting in the depot we became acquainted with a couple directly from Waukon [Iowa]. They bring sad news from Brother Thomas Meade [Thomas B. Mead]. They give a sad report of him; he is failing fast.²¹

Thomas Meade, 32, died of tuberculosis in July 1861. He had earlier been an employee at the Review and Herald press. The Whites had raised funds to help his family. For details, see notes under Mar. 20 diary entry (Ms 5, 1859).

1EGWLM 656.1

Sabbath commenced. We tried to call our thoughts from the things around us to sacred things. We took the cars at about eight and rode 25 miles [40 kilometers], and within two miles [3 kilometers] of the depot Brother Ballou [James Madison Ballou]²²

Identity: The only “Ballou” appearing in the Review from this period is a “J. M. Ballou,” so the initial question is whether any person by that name lived in Mannsville or vicinity, where he met the Whites. The 1850 census does have a “James M. Ballou” listed in the nearby township of Boylston. Depending on where in Boylston James Ballou lived, it could have been as close as three or four miles (five kilometers) from Mannsville. The likelihood, therefore, is that Ellen White is referring to James M. Ballou. His full name is given in his obituary.

See: Search term “Ballou” in Words of the Pioneers; 1850 U.S. Federal Census, “James M. Ballou,” New York, Oswego County, Boylston, p. 8; obituary: “James Madison Ballou,” Review, June 12, 1888, p. 383.

met us on the cars. They have been worried about us, fearing we could not come. He stepped on the cars, rode out two miles, and then found us and went back again. There was Brother Miles [Alonzo Miles]^{23
Identity: “Brother Miles” clearly lives in Mannsville, New York, or vicinity, since that is where the weekend meetings were being held. According to the 1860 census, both Alonzo Miles and Randolph Miles with their families lived in the Ellisburg township, in which Mannsville is located. The information given in the October 22 entry that “Brother and Sister Miles once joined the Messenger [Party]” strongly suggests that the “Brother Miles” Ellen White is referring to is Alonzo Miles. Five years earlier Alonzo Miles (then living in Illinois) had written a rather brusque letter to the Review saying that he had received the Messenger Party paper, Messenger of Truth, and asked whether, as it claimed, the visions of Ellen White were becoming a test of fellowship among Sabbathkeepers. After that nothing is heard of Alonzo Miles in the Review—no letters or subscription receipts—until 1860 when a subscription is again receipted, suggesting that he had returned to the “Battle Creek” Sabbatarians. There is no evidence that Randolph Miles, probably Alonzo's brother, ever defected to the Messenger Party.
See: 1860 U.S. Federal Census, “Alonzo Miles,” New York, Jefferson County, Ellisburg, p. 46; 1860 U.S. Federal Census, “R. Miles,” New York, Jefferson County, Ellisburg, p. 83; A. Miles, “From Bro. Miles,” Review, Dec. 5, 1854, pp. 125, 126; search term “Miles” in Words of the Pioneers.} waiting for us to take us to his house.1EGWLM 656.2

[Mannsville] Sabbath, October 22

It is pleasant weather. We had a season of prayer. Brother and Sister Miles once joined the Messenger [Party], and turned from us and sought to injure us, but now they sob out their repentant prayers and beg God to forgive them.²⁴

See: Note under Oct. 21 above.

Brother Miles took us to the meeting. The new house^{25
One year earlier, when the Whites visited Mannsville, the meetings had been held “in the commodious kitchen of Mr. Ballou.”
See: J. N. Loughborough, The Great Second Advent Movement, p. 336.} was filled. Some were obliged to stand in the entry. The Lord blessed us with liberty and freedom. James preached with freedom and I had freedom in exhortation. Our meeting was free all day. At noon we ate our luncheon at Brother Wilcox's [Henry H. Wilcox]^{26
Identity: References to a number of persons with the surname “Wilcox” appear in the Review during this period, but only “H. H. Wilcox” lived in or near Mannsville, New York. Census records from 1850 and 1860 confirm that Henry H. Wilcox lived near Mannsville.
See: H. H. Wilcox, “Communications,” Review, Dec. 25, 1856, p. 63; H. H. Wilcox, “From Bro. Wilcox,” Review, June 24, 1862, p. 30; 1850 U.S. Federal Census, “Henry H. Wilcox,” New York, Oswego County, Boylston, p. 190; 1860 U.S. Federal Census, “H. H. Wilcox,” New York, Jefferson County, Ellisburg, p. 34.}; took supper at Brother Miles’. After Sabbath quite a number came in to spend the evening.1EGWLM 656.3

[Mannsville] Sunday, October 23

Again we repaired to the meetinghouse. The house was crowded again. Brother White preached with freedom; I followed with exhortation. The Lord gave me perfect freedom. The Spirit rested upon us. One aged sister gave vent to her feelings by shouting praise to God. Brethren Chase [Lewis Chase]²⁷

Identity: The only “Chase” staying in the Mannsville area during the 1850s and mentioned in church sources is Lewis Chase, who lived in the adjoining township of Sandy Creek. Lewis Chase was a Methodist minister in the 1840s. His affiliation with Sabbatarian Adventists seems to have lasted only through the 1850s.

See: Lewis Chase, “Extracts of Letters,” Review, Apr. 3, 1855, p. 208; search term “Chase” in Review and Herald online collection, www.adventistarchives.org; Glenn F. Thibault, “Thibault and Chase of New England and NY,” November 2004, RootsWeb, Dec. 18, 2006, http://worldconnect.genealogy.rootsweb.com; 1860 U.S. Federal Census, “Lewis Chase,” New York, Oswego County, Boylston, p. 41.

and Bailey also opened their mouths and glorified God. In the eve Brother White was free again and our meeting closed with victory. We tarried that night at Brother Janks’.^{28
The identities of Brother Bailey and Brother Janks have not been established.} He and family have embraced the truth since we were last there.1EGWLM 657.1

[Friday, October 28]

[See Lts 16 and 17, 1859, written on this date.]1EGWLM 657.2

[Sunday, October 30]

[See An Appeal to the Youth, pp. 53-56, for a letter to Henry and Edson White, written on this date.]1EGWLM 657.3

[Wright, Michigan] Sabbath, November 12^{29
During the three-week break in the diary, the Whites had held meetings in Brookfield, New York, and in Lapeer and North Plains, Michigan. J. N. Loughborough had joined the Whites in Lapeer in early November and shared in the preaching during the remainder of the Whites’ itinerary until their return to Battle Creek on November 21.
See: James White, “Appointments,” Review, Sept. 15, 1859, p. 136.}

It is stormy. We left Brother McPherson's [Samuel A. McPherson]³⁰

Identity: See note for diary entry May 1, 1859 (Ms 6, 1859).

for Brother Root's [Ephraim Henry Root].^{31
Identity: See Jan. 19 entry (Ms 5, 1859).} Arranged ourselves for meeting. The meetinghouse was well filled.^{32
According to James White's report, “storm and mud hindered many from attending” the conference at Wright, “yet the house was well filled.” He also noted that “more than one hundred have been immersed since the work commenced in Wright less than two years ago.”
See: J. W. [James White], “Eastern Tour,” Review, Dec. 8, 1859, p. 20.} Brother John Loughborough preached in the forenoon, James in the afternoon. I followed in exhortation. Had freedom, speaking upon faith.1EGWLM 658.1

[Wright] Sunday, November 13

The storm continues. We went to the meetinghouse. Brother Loughborough preached in the forenoon. Brother White in the afternoon. I followed in exhortation. Was free.1EGWLM 658.2

[Grand Rapids, Michigan] Monday, November 14

We rode to Grand Rapids, 14 miles [22 kilometers]. The road is very rough and it is tedious to ride.³³

J. N. Loughborough adds that it took them four and a half hours to accomplish these 14 miles (22 kilometers).

See: J. N. Loughborough, “Diary,” entry for Nov. 14.

Arrived at Grand Rapids about noon. Brethren Rumery, Day, Lay, Gray, Jones,^{34
Why these five men accompanied the Whites and Loughborough at this point of the journey is not clear, neither can their identity be fully established. Apart from Brother “Gray,” however, all these names are found in the Monterey church records, and it was toward Monterey that the White party was headed. Earlier in the year Ellen White had twice visited Monterey and mentioned each of these names in her diary, identified in the notes as Sylsbre R. Rumery, John S. Day, George T. Lay, and (possibly) Victor Jones.
See: “Records of the Seventh-day Adventist Church, Monterey, Michigan [1860-1880]”; Ellen G. White, Ms 5, 1859, notes on Jan. 11, 12.} and Loughborough are in company with us. A refreshing dinner was prepared for us; after dinner we visited Sister Cramer [Sarah A. Cramer]. In the eve the brethren all came to Brother Cramer's,^{35
Identities: See note under Jan. 19 diary entry (Ms 5, 1859) regarding the James I. Cramer and Christopher G. Cramer families, both belonging to the Grand Rapids band at this time. Christopher Cramer appears to have been a widower, according to the 1860 census, so “Sister Cramer” would be Sarah, wife of James Cramer. Whether Christopher or James Cramer is the “Brother Cramer” with whom the group met in the evening has not been determined.} and had a good, profitable interview and a free season of prayer. It is stormy.1EGWLM 658.3

[Monterey, Michigan] Tuesday, November 15

It is a beautiful day. We rose early and took our breakfast. Had a season of prayer and then started on our weary journey. The going is very rough. We broke one of the traces³⁶

The straps, chains, or ropes by which a carriage is drawn by horses.

and were delayed a while. Changed carriages, and about noon tarried to rest the horses. Then took a little luncheon, and in one hour were on our way again to Monterey. The plank road is very rough, but for ten miles [16 kilometers] the road is very bad.^{37
J. N. Loughborough's diary entries clarify the intent of this somewhat imprecise statement. It appears that the Whites first traveled south from Grand Rapids on the plank road toward Kalamazoo for about 14 miles (22 kilometers), after which, however, they had to turn off the plank and drive the last ten miles (16 kilometers) to Monterey on a really poor road. The Grand Rapids-Kalamazoo plank road had been built in the mid-1850s and had no doubt deteriorated in time, thus making it a “very rough ride” for the Whites in 1859. Mark Twain is said to have quipped after traveling this same plank road that he would have enjoyed the trip had not “some unconscionable scoundrel” “now and then dropped a plank across it.”
See: J. N. Loughborough, “Diary,” entry for Nov. 15, compare Jan. 18; Ellen G. White, Ms 5, 1859 (Jan. 18 entry); Will Dunbar and George S. May, Michigan: A History of the Wolverine State, p. 271. On plank roads see also notes under Jan. 18 above (Ms 5, 1859).} Log ways, mud holes, and yet on we go, singing, “The road may be rough, but it cannot be long,”^{38
Originally from a poem by Henry Francis Lyte that opens with the line “My rest is in heaven; my rest is not here.” One verse reads:
“A scrip on my back, and a staff in my hand,

I march on in haste through an enemy's land;

The road may be rough, but it cannot be long,

And I'll smooth it with hope, and I'll cheer it with song!”
First published in a volume of Lyte's religious poetry in 1833, by midcentury the poem was set to music and included in a variety of hymnals.
See: John Julian, ed., A Dictionary of Hymnology, s.v. “Lyte, Henry Francis”; Thomas Dowell, Farewell to the Outward Bound, p. 15.} etc. As we came up to Brother G. Lay's [George T. Lay] he stopped us and urged us to go in. We complied with his request and tarried with him over night.1EGWLM 659.1

[Monterey] Wednesday, November 16

We rose weary, lame, and sick. The journey was too much for us. Yet we wrote much of the day, and there we met my father, whom we have not seen for three months.³⁹

Four months earlier, on July 27, Robert and Eunice Harmon had left Battle Creek together with their son John B. Harmon for an extended visit to his home in Illinois. At the time Ellen White feared that “perhaps we shall never meet them again.” However, as is seen in this diary entry, Robert Harmon (and probably also Eunice) was back in Michigan within a few months. Why Robert Harmon was visiting Monterey at this point is not known.

See: Ellen G. White, Ms 7, 1859 (July 27 entry).

Toward night we rode to Brother Day's [John S. Day].^{40
Identity: See under Jan. 12, 1859, entry (Ms 5, 1859).} Tarried there over night.1EGWLM 659.2

[Monterey] Thursday, November 17

Took breakfast at Brother Day's, and took dinner at Brother H. Pierce's [Henry Harlow Pierce].⁴¹

Identity: See under Feb. 3, 1859, entry (Ms 5, 1859).

We then looked over Brother Bates’ [Joseph Bates] house.^{42
Probably Joseph Bates had not yet moved into the house. Perhaps it was still unfinished. According to the History of Allegan and Barry Counties it was in 1860 that Bates “located at Monterey as pastor of the little flock.” This date is confirmed by letters from Bates to the Review that are signed “Monterey, Michigan” from March 1860 onward. Joseph Bates was in no financial position to build a house. Minutes of the Monterey church from 1860 and 1861 reveal that at least part of the financial burden was borne by local church members.
See: History of Allegan and Barry Counties, Michigan, p. 286; search term “Bates” in Words of the Pioneers; “Records of the Seventh-day Adventist Church, Monterey, Michigan [1860-1880],” Oct. 7, 1860, Jan. 6, 1861.} Returned to Brother Day's and found Sister McClellan there. She has sold out and come to buy in Monterey. She will take one of two places, either Brother Leander Jones’ [Leander M. Jones] or Brother H. Pierce's.1EGWLM 659.3

[Monterey] Friday, November 18

Rose languid and weary. Took breakfast at Brother Orrin Jones’ [Orrin B. Jones].⁴³

Identity: See notes under Jan. 13 above (Ms 5, 1859).

Left soon after prayers, for Brother Day's. James and self took a wet sheet pack.^{44
See: Note under May 7 above (Ms 6, 1859).} I wrote until near noon. Took dinner at Brother Day's; just before the commencement of the Sabbath we went to Brother Leander's; tarry with them tonight.1EGWLM 660.1

[Monterey] Sabbath, November 19

Brother Loughborough preached. A large congregation assembled at the Monterey meetinghouse. The house was full—crowded. Our earnest prayer this morn has been, Give us the living testimony; let us feel the burden of Thy work, the weight of Thy cause, the worth of souls. Then will Thy people be renewed and strengthened, and those not right, those not in union with Thy church, will be reproved, corrected.1EGWLM 660.2

Brother White preached in the p.m. on the work, the success of the three messages. He was clear and free in his discourse. The Lord gave me liberty in speaking and referring to the travail of Elijah. Elisha would follow the man of God. Elijah said, “Go back, Elisha;” but, “No,” said he, “as the Lord liveth and as thy soul liveth I will not leave thee.” He would see the end of the matter. He followed on and he saw the fiery chariot and the glory and the mantle of Elijah fall upon Elisha. So those who will follow on with the people of God, suffer trials with them, press on with them, when the mighty angel descends from heaven, clothed with the panoply of heaven and gives strength to the third angel, the power of the message is felt by them. The heavenly showers fall on them. The latter rain drops in their vessels.1EGWLM 660.3

[Otsego, Michigan]^{45
J. N. Loughborough, who was accompanying the Whites, added in his diary that after these meetings they left Monterey in the afternoon of November 20 and spent the night at Aaron Hilliard's house (in Otsego).
See: J. N. Loughborough, “Diary,” entries for Nov. 20 and 21, 1859.} Sunday, November 20

It is pleasant today, and there was a large gathering at the meetinghouse. They could not all get into the house. Brother John prayed. Brother White preached, finishing his subject upon the Messages. After he closed there was five minutes’ intermission. The house was so crowded it was very uncomfortable.⁴⁶

The overcrowding caused James White to suggest that the Monterey members build a larger meetinghouse even though the present one was only 2 years old. A larger church edifice was constructed in 1862. At its dedication the building was so crowded that the floor gave way and sank eight inches.

See: J. W. [James White], “Eastern Tour,” Review, Dec. 8, 1859, p. 20; J. W. [James White], “Meetings at Monterey,” Review, Sept. 3, 1857, p. 144; U. S. [Uriah Smith], “Michigan Annual Conference,” Review, Oct. 14, 1862, p. 156.

Brother Loughborough is now preaching from the parable concerning a man going into a far country to receive to himself a kingdom, and return, etc. Many are standing, for they can find no seats.1EGWLM 661.1

Ms 7, 1859

Lt 1a, 1859