Ms 3, 1853 1EGWLM 372

July 2, 1853, Rochester, New York 1EGWLM 372.1

Vision for Commandment Keepers.¹

Three days later Ellen White gave more information about the extent of this vision. “Last Sabbath” [July 2] “I was taken off in vision and saw many things of great interest to us. I have scribbled off the vision. It covers 24 pages.” Although the full 24-page account has not been preserved, this manuscript, as well as Ms 4, 1853, and Lt 5, 1853, relates parts of the vision. Six months later, in January 1854, selections from these letters and manuscripts were published in Supplement to the Christian Experience and Views of Ellen G. White.

This manuscript is published in entirety in Ellen G. White, Manuscript Releases, vol. 5, pp. 424-426.

On the importance of personally testifying to the power of God; attending the meetings of those “in error”; the need for the Review to be published more frequently; the dangers of attributing the power of the 1844 message to the devil. 1EGWLM 372.3

I saw that there was a great necessity of more energy being manifested by the commandment keepers in their meetings, and out of their meetings. I saw that all should have something to say for God, and by so doing they would be blest, for a book of remembrance is kept of those who do not forsake the assembling of themselves together.²

Cf. Mal. 3:16: “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.”

I saw that some expected to overcome alone by the blood of the Lamb, without making any special effort of their own. I saw that God had been merciful in giving us the power of speech. He has given us tongue and utterance; and we are accountable to Him for it, and we should glorify God with our mouths, speaking in favor of Him and His truth. We should overcome by the word of our testimony through the blood of the Lamb. 1EGWLM 372.5

I saw that they did not come together to sit still, and look at each other. But those were remembered of God who came together to honor and glorify Him, to speak of His glory and talk of His power. Such ones would be remembered, and blessings from God would rest upon them and they would be refreshed. If all moved as I saw they should, no precious time would run to waste. No reproofs would be needed, or called for, about long prayers and testimonies, for all the time would be occupied by short, sweet, testimonies and prayers that were to the point. 1EGWLM 372.6

Ask, believe, and receive. There is too much mocking God, too much praying that is no praying and that wearies angels and that displeases God. Too many vain, unmeaning petitions. 1EGWLM 373.1

First I saw that we were to feel needy, then ask God for the very things we need, and believe that He gives them to us, even while we ask. I then saw if we took this course our faith would grow, all would be edified, the weak would be made strong and encouraged, the discouraged and desponding made to look up and believe that God is a rewarder of all those who diligently seek Him. 1EGWLM 373.2

I saw that the strong hand of the enemy is set against the work of God,³

The “strong hand of the enemy” no doubt included the major opposition from mainstream Adventism that was being experienced by Sabbatarian Adventists at this time. A casual survey of the Review in the early 1850s reveals, for example, scores of references to anti-Sabbatarian articles in the Advent Harbinger, edited by Joseph Marsh.

I then saw the third angel. Said my accompanying angel, “Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.”⁴

A similar passage published by Ellen White a few months later reads: “The third angel is binding them (sealing them) in bundles for the heavenly garner.” The general thought here is that the Sabbath, or “sealing message,” of the third angel will at some future time separate God's people from the disobedient, the wheat from the tares, with eternal consequences.

Again I was shown the necessity of those who believe we are having the last message of mercy being separate from those who are daily receiving or imbibing new error. I saw that neither young or old should attend the assemblies of those who are in error and darkness. Said the angel, “Let the mind cease to dwell on things of no profit.”⁵

Ellen White included this passage and elaborated on it a few months later in her Supplement to the Christian Experience and Views of Ellen G. White.

I saw that Satan and those who published error are very busy and energetic to get their views before the minds of others, and that it was not as it should be, that the only paper owned and approved of God should come out so seldom.⁶

The Review at this time was generally published semimonthly, but the idea of publishing it weekly had been discussed in its columns several times during the previous two years. No decision had been taken because of the financial implications and because, as R. F. Cottrell pointed out, there was the question of whether a sufficient number of quality articles would be submitted to sustain a weekly. It seems that the confirmation provided by this vision of July 2, 1853, caused James White, as editor, to decide to go weekly. A few days later, in the July 7, 1853, Review he declared: “we are fully satisfied that the time has come when it [the Review] should be issued [weekly]. … We shall probably be able to commence about the first of August, if our readers send the means to commence with.”

I saw that all must be united and have their sympathies with the paper, and with those who have the burden and labor upon them. I saw the Lord would not have or suffer anyone to have charge of the paper unless He qualified them for the work and fitted them for the station. … [Ellipses in original.] 1EGWLM 374.1

I saw that many who enjoyed the truth of the first and second angels’ messages and felt the power and glory of the messages, have since rejected the light that came from heaven, called it of the devil,⁷

Despite the great vitality and power that attended Millerite preaching of the first and second angels’ messages in 1844, Millerite leader George Storrs shocked his colleagues when, within a few weeks of the disappointment of October 22, 1844, he denied that the power of the movement should be attributed to the Holy Spirit, ascribing it instead to “mere human influence, which I call Mesmerism.” Others subsequently went further down this line of thought. According to James White, some “who took an active part in the seventh-month cry have since pronounced the movement the work of the Devil.”