This manuscript is published in entirety in Ellen G. White, Manuscript Releases, vol. 12, pp. 246-252. See also The Present Truth, November 1850, pp. 86, 87.1EGWLM 236.3

Some weaknesses in the teaching and practice of Joseph Bates; On the sequence of earth's final events.1EGWLM 236.4

A vision the Lord gave me at Sutton, Vermont, September 1850.1EGWLM 236.5

I saw the loveliness of Jesus and the love that the angels have for one another. Said the angel, Can ye not behold their love? Follow it. Just so, God's people must love one another. Rather let blame fall on thyself than on a brother.1EGWLM 236.6

I was then pointed back to western New York and saw that Bro. Bates [Joseph Bates]²

Identity: Although several persons with the surname “Bates” appear in the Review in the period up to 1853, only Joseph Bates fits this document's general description of a writer, preacher, close associate of James White, etc. More specifically, “Brother Bates's” radical views on selling property (note 5) and his writing for non-Sabbatarian Adventist papers (note 13) identify him as Joseph Bates.

See: Search term “Bates” in Words of the Pioneers.

did not give the message—“Sell that ye have and give alms”—in its clear light. It caused some to follow for the loaves and fishes,^{3
In a parallel account Ellen White elaborates on this thought: “I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness.”
See: E. G. White, “Dear Brethren and Sisters,” Present Truth, November 1850, p. 86.} and now they are ready to be purged out. Falsehoods have been in their mouths. I saw that Bro. Bates's holding up “sell that ye have &c.” in a wrong light had caused those who had been coveting others’ property to take lenity^{4
“Lenity” is probably used here in its now-obsolete sense of a “lenitive,” i.e., something capable of easing pain or discomfort. The meaning of this passage would then be that some of the poorer members took comfort from—indeed, rejoiced in—Bates's radical demand that wealthier members should sell their properties, for they expected that some of the proceeds would be used to alleviate their poverty.} from it and to rejoice and triumph, and had also caused those who had property to hold on to it.^{5
The situation described in this paragraph had been touched upon by James White some months earlier. In November 1849 he complained of “some fiery spirits” in western New York “whose principal message was ‘Sell that ye have and give alms.’” The influx of means brought about by such appeals had not always been used wisely. Two months later White wrote of “means … squandered away, and worse than lost in W. New York.” Ellen White's vision given here places some responsibility for this state of affairs on Joseph Bates. Bates's radical interpretation of Christ's instruction can be seen in a tract published in January 1849. He cites the revolutions taking place in Europe as portents of the time of trouble and urges members to sell their properties and not to delay with the hope that prices would rise. Ellen White, also writing in January 1849, had a considerably more qualified message. “I saw that God had not required all of His people to dispose of their property at the same time, but in a time of need He would teach them … when to sell and how much to sell.”
See: James White to Bro. Howland, in Ellen G. White, Spiritual Gifts [vol. 2], p. 119; James White to Leonard Hastings, Jan. 10, 1850; Joseph Bates, A Seal of the Living God, pp. 68, 69; Ellen G. White, “To Those Who Are Receiving the Seal of the Living God,” (broadside, Jan. 31, 1849).} Those who had been coveting were zealous to attend conference with their families, not to glorify God, but for the loaves and the fishes. They had better remained at home and worked with their hands to supply the wants of their families and to have something to give to sustain the cause of truth.1EGWLM 236.7

I saw that Bro. Bates erred again in praying for the sick before unbelievers. I saw if any among us were sick and called for the elders of the church to pray over them we should follow the example of Jesus. He went into an inner chamber, and we should go into a room by ourselves separate entirely from unbelievers, and then the atmosphere would not be polluted by them. By faith we could take hold on God and draw down the blessing. I saw that God's cause was dishonored and reproached in W. New York at the general conference by praying for the sick in the midst of unbelievers.1EGWLM 237.1

I also saw that Bro. Bates erred in attending the washing of saints’ feet and the communion among unbelievers. It only caused reproach to come on the cause of God. I saw that the example of Jesus should be followed. He took His disciples away alone, separate from the wicked, and first washed their feet, and then gave them to eat of the broken bread to represent His broken body and gave them to drink of the juice of the vine to represent His spilled blood.⁶

The position taken here needs to be seen in the context of the times. The bitter disputes of 1845 over the rite of foot washing had pitted the majority of Adventists against this, as it seemed to them “fanatical practice.” When Sabbatarian Adventists subsequently continued to practice foot washing, the opprobrium of other Adventist bodies was clear. Joseph Bates wrote in 1848 of Sabbatarians as “very despised,” and that they were given derogatory names, such as “‘door-shutters,’ ‘mystery folks,’ ‘Jewdeizers’ [sic], ‘feet washers,’ ‘deluded fanatics,’ etc.” Adding to the controversy was the question of foot washing between the sexes. In this context the instruction to avoid causing unnecessary “reproach” by practicing foot washing with nonmembers present can be understood.

See: Joseph Bates, A Vindication of the Seventh-day Sabbath, p. 6; Donald D. Reiber, “An Investigation Into the Development of Feet-Washing Among Advent Believers From 1844 to 1860”; George R. Knight, Millennial Fever, pp. 251, 252, 271.

1EGWLM 237.2

I saw that Bro. Bates and all the shepherds should be careful in these things, and move understandingly, and follow the example of Jesus in these things. I saw that a Judas might be among us from time to time, that would appear to be with us, but they would eat and drink to their own damnation,⁷

1 Cor. 11:29: “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.”

but God would make them manifest quickly, and they would be purged out from among Israel.1EGWLM 237.3

I saw that the above named errors of Bro. Bates, and others more dangerous, brought confusion and had destroyed James's [James Springer White] confidence in Bro. Bates; I saw that James at first had godly jealousy for the truth, then other jealousy crept in until he was jealous of most every move Bro. Bates would make.⁸

Scarcity of sources prevents any adequate insight into the personal relationship between James White and Joseph Bates during this period. However, one sign of discord can be found in Bates's opposition to White's publication of The Present Truth, which had driven White to despair at the end of 1849. Another sign is White's complaint in a letter that Bates's radical call for members to sell their properties had led to money being “squandered away, and worse than lost.” Despite this criticism White continues the letter on a conciliatory note. “I do not doubt for a moment Brother Bates’ good will and kindness toward us. Still he does not see everything correctly at one glance.” In a chapter entitled “Patriarchs in Conflict and the Transfer of Leadership,” Joseph Bates's biographer George R. Knight surveys a range of theological and policy issues on which Bates and White differed, mainly in the years before 1851.

See: James White to Leonard Hastings, Jan. 10, 1850; Lt 4, 1850 (Feb. 18), note 4; George R. Knight, Joseph Bates, pp. 152-171.

These wrongs I saw must be taken out of the way.1EGWLM 238.1

Then I saw Bro. Bates. Said the angel, Be not quick to receive error, nor too slow to receive the truth. I saw that the women of Rev. 14:4 meant the churches and that we were bid to “come out of her” that we be not defiled, partake of her sins, and receive of her plagues. I saw that Bro. Bates had not applied Rev. 14:4 correctly, and his error had caused confusion.⁹

Exactly how Bates differed with his colleagues on the interpretation of Revelation 14:4 is not clear from Bates's published comment on this text.

Then I saw that after Jesus leaves the sanctuary the plagues will be poured out. Said the angel, It is the wrath of God and the Lamb that causes the destruction or death of the wicked.1EGWLM 238.2

I saw that at the voice of God the saints will be mighty and terrible as an army with banners, but they will not then execute the judgment written. But after they are changed in a moment, in the twinkling of an eye, and are caught up with the sleeping saints, and receive their harps, crowns, &c, and enter the city, Jesus and the saints sit in judgment, the books are opened, the book of life and the book of death. The book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the statute book—the Bible—and according to that they were judged. The saints in unison with Jesus passed their judgment upon the wicked dead. Behold ye, said the angel, the saints sit in unison with Jesus and mete out to each of the wicked according to the deeds done in the body, and it is set off against their names what they must receive at the execution of the judgment. This I saw was the work of the saints with Jesus through the 1000 years.¹⁰

Ellen White's vision of the judgment and last-time events was given at Sutton, Vermont, possibly during the conference held September 26-29, 1850. According to the account given in The Present Truth, there was significant disagreement among the conference participants “relative to the Judgment, etc.” Earlier that same month James White had again taken a strong stand against Joseph Bates's views on the subject. The account continues, however, that “before we left the place of meeting our trials were all removed. Errors were confessed, and perfect union, as sweet as heaven, was felt among us all.” It may be that the instruction Ellen White received in vision, as outlined in this section of the manuscript, was instrumental in helping to bring about agreement.

See: “Conferences,” Advent Review, November 1850, p. 72; “The Day of Judgment,” Advent Review, September 1850, pp. 49-51; George R. Knight, A Search for Identity, pp. 80, 81; EGWEnc, s.v. “Judgment, God's.”

1EGWLM 238.3

At the end of the 1000 [years] Jesus, with the holy angels and all the saints, leave the city, and while He is descending with them the wicked dead are raised, and then the very men that pierced Him will see Him afar off in all His glory, and all the holy angels and the saints with Him. They will see the prints of the nails in His hands and in His feet, and where they thrust the spear into His side, and they will wail because of Him. I saw that the prints of the nails and of the spear were His glory.¹¹

See: EGWEnc, s.v. “Eschatology.”

1EGWLM 239.1

Then it is that Jesus stands upon the Mount of Olives and the Mount parts asunder and becomes a plain, and the city comes down from God out of heaven and settles on the plain. Then Satan imbues the wicked that have been raised, with his spirit, and he flatters them that the army in the city is small and that his army is large and that they can overcome them and take the city.1EGWLM 239.2

While Satan is rallying his army the saints are in the city beholding the beauty and glory of the paradise of God. Jesus was at their head leading them. All at once the lovely Jesus was gone from our company, but soon we heard His lovely voice saying, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.1EGWLM 239.3

We gathered about Jesus and just as He closed the gates of the city the curse from God was pronounced upon the wicked. The gates are shut. Then the saints use their wings and fly to the top of the wall of the city. Jesus is also with them. His crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the purest gold, and were decked with stars, and shone like the sun, as they moved all together to the top of the city. Their faces shone with glory, for they were in the express image of Jesus.1EGWLM 239.4

Then the wicked saw what they had lost. And fire was breathed from God upon them and consumed them. Then was the execution of the judgment. The wicked received according as the saints in unison with Jesus had meted out to them through the 1000 years. The same fire from God that consumed the wicked purified the whole earth. The mountains melted with fervent heat, the atmosphere also, and all the stubble was consumed. Then our inheritance opened before us glorious and beautiful. Then we inherited the whole earth made new. We shouted with a loud voice, Glory Alleluia.1EGWLM 239.5

Then I saw that God had not given to Bro. Bates the gift of discernment; but his gift was to talk the Word. None had a gift like his. He could talk to a small company when there was not more than two present, as well as to a large company. This gift is greatly needed in the church. I saw that he had prepared the way in many places for the Lord to speak through visions. The angel then pointed to Bro. Bates and said, Be careful how thou treadest, lest the flock be torn. Draw near to God. Thou hast been in danger. Can ye not see it? That must be healed every whit. This people must be humble.1EGWLM 240.1

I begged of Jesus to forbid that there should be any discord among the shepherds, for then the flock would be scattered as sheep without a shepherd. I prayed Jesus to encircle them now in His lovely arms. I saw that the disunion between the shepherds had affected the flock. Then I saw that in the scattering time¹²

See: EGWEnc, s.v. “‘Scattering’ and ‘Gathering’ Times.”

when paper after paper was dying, Bro. Bates wrote for them until the last, and now in the gathering time when precious souls that have been hid beneath the rubbish and have not had the privilege of hearing the truth, need light from different ones, his testimony has been withheld.^{13
Joseph Bates's contributions to “dying” Adventist papers may be illustrated by two letters with substantial theological content that he had had submitted to S. S. Snow's Jubilee Standard during its brief existence of four months during 1845. By contrast, Bates had written nothing for The Present Truth or The Advent Review until September 1850. Part of the reason for his reticence to contribute articles may well have been his objection, in principle, to the publishing of periodicals, an objection that had brought deep discouragement to James White. However, the admonition to Bates found in this vision of September 1850 appears to have given him a strong impetus to write. When the new periodical, the Second Advent Review and Sabbath Herald, began publication two months later, Bates became not only a frequent contributor of substantial articles but also a member of the publishing committee.
See: Joseph Bates, “Letter From Bro. Joseph Bates,” Jubilee Standard, May 29, 1845, p. 90; idem, “Letter From Bro. Bates,” Jubilee Standard, June 12, 1845, p. 110; George R. Knight, Joseph Bates, pp. 162-166.} I saw that if ever the saints could be benefited by comforting words and the truth made clear in the paper, it is now in the gathering. God wants the papers to cease in the scattering time, but now the truth should be sung, preached, prayed, and published. Then I saw we must drink deep, deep from the water of the fountain. Said the angel, Ye must reflect the lovely image of Jesus more and more. I saw that we were almost home, to rest in the city 1000 years. Said the angel, Ye must love one another as Jesus hath loved you.1EGWLM 240.2

I saw that Bro. Bates's heart must be open, ready to yield up a dear point when the clear light shines. I saw that we must be more like Jesus. Everything in heaven is in perfect order, and the events of the judgment will come in perfect order. Then I saw James and Bro. Bates. Said the angel, Press together, press together, press together, press together, ye shepherds, lest the sheep be scattered.¹⁴

The evidence, as assessed by George Knight, is that the two men did indeed come to “press together.” After 1850 their differences were “relatively minor.” “The two men would sustain a generally supportive relationship with each other between 1851 and 1872, when Bates died.”

See: George R. Knight, Joseph Bates, pp. 168, 169.

Love one another as I have loved you. Swim, swim, swim, plunge deep, deep, deep in the ocean of God's love. Come into a nearness with God. I saw that we must overcome perfectly and get the victory over the powers of darkness.1EGWLM 240.3

I saw that Bro. Bates with the other shepherds should consult those in whom they have reason to have confidence, and who have been in all the messages, and are firm in all the present truth, and have not wavered upon it, before they receive and advocate any new point of importance which they think the Bible sustains. Then I saw that all the shepherds would be perfectly united, and that union the church would feel and the shepherds would be strong, and each one would know just what work the other was doing, and thereby they could hold up each other's hands, and the church would be benefited, and then there would be but little danger of any of the shepherds’ receiving dangerous error with which to divide the precious flock.1EGWLM 241.1

Lt 14, 1850

Ms 15, 1850