See: Ellen G. White, Spiritual Gifts [vol. 2], pp. 49-52; Ellen G. White, in Review, Mar. 25, 1858, p. 152; Arthur L. White, “Spiritual Gifts, Volume II,” Ministry, December 1944, pp. 10-12.

n.p.1EGWLM 767.1

Early Experiences in Meeting Fanaticism.1EGWLM 767.2

Portions of this manuscript are published in Ellen G. White, Spiritual Gifts [vol. 2], pp. 46-50.

Meeting fanaticism in New Hampshire and Maine during 1845.1EGWLM 767.3

[We²

“About this time I was shown that it was my duty to visit our people in New Hampshire. My constant and faithful companion at this time was Sister Louisa Foss. … We were also accompanied by Elder Files and his wife, … Brother Ralph Haskins and Elder White.”

See: James White and Ellen G. White, Life Sketches (1880), p. 202.

visited Claremont (New Hampshire), and] inquired for Adventists. We were told that there were two parties, one holding fast their past advent experience, the other had denied it.^{3
Within some months of the passing of October 22, 1844, most Adventists had come to deny that the October date had any prophetic significance or that the “seventh month movement,” which led up to it, was ordained of God in any special sense. Ellen White's visions, however, supported the minority Adventist position, championed by Joseph Turner and Apollos Hale, that October 22 represented a fulfillment of prophecy, i.e., they were “holding fast their advent experience.” For a brief survey of divisions among Adventists in 1845, see George R. Knight, Millennial Fever and the End of the World, pp. 236-242.} We stated that we wished to find those who had not denied their past experience, and were directed to Elders B—t [Bennett] and B—s [Billings]^{4
Identities: In the original handwritten draft of this manuscript Ellen White did not provide the full names of these two elders, giving only the first and last letters of their surnames. The same format appears in Spiritual Gifts [vol. 2], her earliest full autobiographical account published in 1860. However, in an edited and amplified version of her experiences first published in 1880 (Life Sketches), the names of the two elders appear in full as “Elders Bennett and Bellings.” Variant spellings, “Bennet” and “Billings,” are found in Ellen White's later (1904) memories of these events. The exact identity of the two men is difficult to establish since there were several Millerite Adventists with similar names associated with Claremont, New Hampshire, about the time of Ellen White's visit. Thus, Millerite papers from the mid-1840s feature, among others, “Leonard F. Billings,” “A. M. Billings,” “John Billings,” “J. G. Bennet,” and “J. G. Bennett,” all said to come from Claremont. There may be some grounds for holding that Ellen White was referring to J. G. Bennett and A. M. Billings, since the Advent Herald in 1844 reported that they preached together as a team: “Bro. J. G. Bennet, of Claremont, N. H … is associated with Bro. A. M. Billings … [who] are now holding Conferences and Camp-meetings continually.”
See: Ellen G. White, Spiritual Gifts [vol. 2], pp. 46-48; James White and Ellen G. White, Life Sketches (1880), pp. 206-208; Ellen G. White, Ms 46, 1904 (May 18); Leonard F. Billings, “Letter from Bro. L. F. Billings,” May 6, 1846, p. 103; John Billings, “Letter from Bro. J. Billings,” Advent Herald, Mar. 25, 1846, p. 55; Leonard F. Billings, “Letter from Bro. L. F. Billings,” May 6, 1846, p. 103. On the teamwork of J. G. Bennett and A. M. Billings, see J. V. Himes, “Conference at East Randolph, Vt.,” Advent Herald and Signs of the Times Reporter, July 24, 1844, p. 199; “L. F. Billings Writes,” idem, July 31, 1844, p. 204; “The Saints of God Will Hold a Conference … ,” idem, Aug 7, 1844, p. 8.} whom they said believed as we did. They had so much to say against these two men that we concluded that they were “persecuted for righteousness’ sake.” We called on them, and were received and treated kindly; yet a depression came upon me, and I felt that all was not right.1EGWLM 767.4

Elder B—t [Bennett] had the appearance of being a very holy man. He spoke upon the subject of faith, and said “that all we had to do was to believe, and what we asked of God would be given.” He also had much to say upon charity. Brother White answered, “Blessings are promised on conditions,” and quoted John 15:7, “‘If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.’ Your theory of faith is empty as a flour barrel with both heads out. True charity is a very delicate personage, never stepping her foot out of the path of Bible truth.”1EGWLM 768.1

In the afternoon we called at Brother Collier's.⁵

This person has not been identified.

We were to have a meeting that night at his house, and supposed they were in union with Elder B—t [Bennett]. We questioned them about him, but could get no information. Said Brother C, “If the Lord has sent you here, you will find them out and tell us.”1EGWLM 768.2

That evening as I was praying and reaching up by faith to claim the blessing of the Lord, B—t [Bennett] and B—s [Billings] began to groan and cry out, Amen! Amen! and threw their sympathy and influence in with my prayer. Brother White was much distressed. He arose and cried out, “I resist this spirit in the name of the Lord.” As I was speaking with freedom they commenced groaning and crying out, Amen! Amen! I had no union with them, for their amens chilled me. Brother White felt their influence upon him again, and arose and in the name of the Lord rebuked their wicked spirit, and they were bound. They could not rise again that night.1EGWLM 768.3

After the meeting closed, Brother White said, “Brother Collier, now I can tell you about those two men. They are dealing in a satanic influence and are calling it the Spirit of the Lord.” Said Brother C, “I believe that the Lord has sent you. We have called their influence mesmerism,⁶

See: EGWEnc, s.v. “Hypnosis and Mesmerism.”

and we do not generally have meetings here because we have no union with their spirit. They rise above us, manifest much feeling, but they leave an influence darker than Egypt. I never saw them checked or tied up before tonight.”1EGWLM 768.4

While at family prayer that night the Spirit of the Lord rested upon me and I was taken off in vision. A curtain was lifted, and I was shown the case of these men, and a few others in union with them; that they were practicing deception upon the flock of God while professing to be the chosen holy servants of God. I saw darkness and iniquity covered up with a pious garb over their dark designs and deeds, disclosing iniquities that some had scarcely dreamed of, and that God would rend off that false covering and expose hidden things that some have scarcely thought of.1EGWLM 769.1

We returned to Grantham⁷

According to the Life Sketches (1880) account they were on their way “to Springfield” when the accident happened. Since Grantham lies between Claremont and Springfield, there is no contradiction here.

See: James White and Ellen G. White, Life Sketches (1880), p. 213.

[New Hampshire]. On our way I fell from the wagon and so injured my side that I had to be carried into the house.^{8
Life Sketches adds that “the road was very bad. We had to travel over bare ground, and then through snow drifts that still remained. I fell from the wagon …”
See: Ibid.} That night I suffered great pain. Sister Foss [Louisa Foss]^{9
In later autobiographical accounts Ellen White wrote of her travels in 1845: “My constant and faithful companion at this time was Sister Louisa Foss, the sister of my brother-in-law.” It therefore seems fairly certain that the “Sister Foss” spoken of here is Louisa Foss, sister of Samuel Hoyt Foss.
See: Ibid., p. 202.} prayed for me, and I united in pleading with God for His blessing and relief from pain. About midnight the blessing of the Lord rested upon me, and those in the house were awakened by hearing my voice while in vision. This was the first time I had a view of the voice of God in connection with the time of trouble.^{10
In an earlier mention of the “voice of God,” published in 1846, Ellen White elaborated further on the place of the “voice of God” (see Rev. 16:17) in the sequence of final events. “About four months since, I had a vision of events, all in the future. … I saw the time of trouble, such as never was … the time of Jacob's trouble. … And I saw famine, pestilence and sword. … We cried to God for deliverance day and night. Then we heard the voice of God which shook the heavens and earth, and gave the 144,000 the day and hour of God's coming.”
See: Ellen G. Harmon, “Letter from Sister Harmon,” Day-Star, Mar. 14, 1846, p. 7. (Italics supplied.)} In the same vision I was shown that the cause of God had been wounded in Maine and His children disheartened and scattered by a fanatical spirit, and that J. T. [Joseph Turner] and J. H. [John Howell],^{11
In other places Ellen White related some of these events using the full names “Joe” or “Joseph” Turner and “John Howell.”
See: Ellen G. White, Ms 131, 1906 (Aug. 13); idem, “Life Sketches” manuscript,” pp. 126-128, EGWE-GC.} whom we had placed confidence in, were scattering the flock, and under a cloak of godliness were casting fear among the trembling, conscientious ones. I saw that we must go and bear our testimony in Maine.^{12
See Ms 9, 1859 (c. 1859), note 9, regarding the contention that Ellen White in 1845 was immersed in fanaticism herself and did nothing to oppose it.} I related what I had seen to those present.1EGWLM 769.2

We soon returned to Portland [Maine] and found the brethren in great confusion. A meeting was appointed at the house of Sister H. [Elizabeth Haines]¹³

In Life Sketches (1880) the name “Sister Hanes” is inserted, corrected to “Sister Haines” in the 1888 edition. An explanatory footnote in Spiritual Gifts makes it probable that “Sister H.” is in fact the same Elizabeth Haines at whose home in Portland Ellen Harmon had her first vision some months earlier.

See: James White and Ellen G. White, Life Sketches (1880), p. 213; idem, Life Sketches (1888), p. 213; Ellen G. White, Spiritual Gifts [vol. 2], p. 302.

that I might have an opportunity to relate what had been shown me. While imploring the Lord for strength to discharge this painful duty I was taken off in vision, and in the presence of J. T. [Joseph Turner] was again shown his ungodly course. Those present said I talked it out before him. After I came out of vision he said that I was under a wrong influence, that a part of the vision was right and a part was wrong; that it would take a critical spiritual observer to detect the difference; that this was the same spirit that had always pursued him to crush him, etc.1EGWLM 770.1

With anguish of spirit I left the meeting, for I had a message for J. T's wife [Jane B. Turner].¹⁴

Jane B. Turner, wife of Joseph Turner. By 1848 Joseph Turner was based in Hartford, Connecticut, where he edited the Bible Advocate and, later, the Second Advent Watchman.

See: 1850 U.S. Federal Census, “Jane B. Turner,” Connecticut, Hartford County, Hartford City, p. 217.

I rode to their house and bore my testimony to Sister T, which was to comfort her poor, sore heart. She was weeping as though her heart would break. She confirmed the vision which I related to her.^{15
Many years later Ellen White gave further details regarding the contents of this vision. It showed Turner “transgressing the commandments, giving attention to other women, and his wife suffering under the great strain. …” His distraught wife confirmed the vision relating how her husband would sometimes spend “half the night, and sometimes all night” with Sarah Jordan, sister of William Jordan, “giving her visions.” Ellen White attributed Sarah's “so-called visions” to Turner's “mesmeric passes.” She also related how, sometime later, while in a meeting in Poland, Maine, Turner unsuccessfully tried to “mesmerize” her.
See: EGWEnc, s.v. “Hypnosis and Mesmerism”; Ellen G. White, “Life Sketches” manuscript, pp. 127, 128, EGWE-GC; idem, Spiritual Gifts [vol. 2], p. 38; idem, Ms 131, 1906 (Aug. 13).} We learned from united testimony that honest, precious souls had been set aside and told that they were rejected of God, and that these fanatical persons had flocked to my father's [Robert Harmon, Sr.] house and made that their stopping place. J. T. [Joseph Turner] and J. H. [John Howell] were leaders in this rank fanaticism. They followed impressions and burdens which led to corruption instead of purity and holiness.1EGWLM 770.2

Our parents were disgusted as they saw reason and judgment laid aside by them. They protested against the hypocrisy they witnessed, and as they could not get rid of this company they closed their house and left the city for Poland [Maine], where my two married sisters [Harriet McCann and Mary Plummer Foss]¹⁶

See: Artemas C. Harmon, ed., The Harmon Genealogy, p. 41; 1850 U.S. Federal Census, “Harriet McCann,” Maine, Cumberland County, Poland, p. 34; 1850 U.S. Federal Census, “Mary Foss,” Maine, Cumberland County, Poland, p. 46.

were living. This did not suit J. T. [Joseph Turner] and he told me when we arrived at Poland that my father was a doomed man; that my mother [Eunice Gould Harmon] and sisters might be saved, but my father would be lost. The only reason he offered was because he did not give him possession of his house. When he left Portland his denunciations were bitter. We visited Poland, where my parents were, and as we listened to the recital of their trials and of incidents which had occurred, the vision given in New Hampshire was confirmed.^{17
For a survey of the continued strained relationship between Joseph Turner on the one hand and the Whites and Joseph Bates on the other, see Merlin D. Burt, “Sabbatarian Adventism From 1844 to 1849,” pp. 140-46, 151, 348-350.}1EGWLM 770.3

Ms 9, 1859

Lt 11, 1856