See: 1860 U.S. Federal Census, Bruce Graham and Andrew Graham, Connecticut, Hartford County, Berlin, p. 53; 1860 U.S. Federal Census, “Wm H. Graham,” Connecticut, Hartford County, Berlin, p. 34; search term “Graham” in Words of the Pioneers; obituary: “William Henry Graham,” Review, July 2, 1925, p. 22.
1EGWLM 710.2

Previously unpublished.

Tragic consequences of a distorted Laodicean message in Connecticut.1EGWLM 710.3

Dear Brethren Graham:

Duty compels me to write you a few lines. While my husband is talking to the people I have shut myself in my bedroom to write you.1EGWLM 710.4

While at Dartmouth, Mass.,²

The Whites had spent the previous weekend in Dartmouth (Ms 7, 1859 [Sept. 15-17 entries]).

the state of things in Connecticut was shown me in vision and I feel heartsick as I write. I saw that the Lord had not been in the strange work you have had there. Oh, no. An enemy's hand has been working there. I saw that you had run into a fanatical spirit and carried things to great lengths.1EGWLM 710.5

I was carried through some of your meetings. Some were burdened, crying out in distress. I heard shrieks, and I saw a pressing of individuals to confess. I saw that a fear came over the church, fearing to speak to this one or the other who had been reproved or held in doubt by these exercises and burdens. It was a cruel work. God's frown³

On God's displeasure and “frown,” see Ms 2, 1853 (Mar. 1), note 3.

is upon it. The enemy meant to carry out his object and drive to utter distraction and confusion.^{4
In Lt 19, 1859, written October 4, Ellen White throws more light on the cause of the distressing events in Connecticut described here. An extreme interpretation of the Laodicean message (see EGWEnc) was being urged by some church members and leaders, including the Graham brothers, pressing for speedy confession and reformation among those members who were judged to be delinquent. Those unwilling or unable to comply promptly were thought to have been “spued out of the mouth of the Lord” (see Rev. 3:16) and consequently were ostracized by the rest of the group. In Lt 19 Ellen White condemned this “hurried, fanatical spirit,” arguing that those behind it should “wait patiently for the Lord to test character and to spue out the lukewarm” rather than taking that “work into their own hands.” Essentially, Lt 7 surveys the cases of several Connecticut members who were being pressed to confess or who were thought to be already rejected by God. Ellen White testifies that God had not given up on these persons and, furthermore, that the whole campaign was “cruel work” having “God's frown … upon it.” See also Testimonies for the Church, vol. 1, pp. 186-188, published some months earlier, in which Ellen White warned of various distortions of the Laodicean message.}1EGWLM 710.6

I saw the case of Sister Graham [Catharine Graham],⁵

Identity: Two of the Graham brothers, Bruce, 26, and Andrew, 24, were still living at home, according to the 1860 census. The household was headed by “Catharine Graham,” age 49.

See: 1860 U.S. Federal Census, “Catharine Graham,” Connecticut, Hartford County, Berlin, p. 53.

your mother. The Lord loves her, yet she has been held off and thrust with side and with shoulder.^{6
This expression apparently is borrowed from Ezekiel 34:21.} I saw that she was rather slow to bear her whole weight upon the truth, does not see it in all its importance, yet she will if a right course is pursued towards her. She loves the truth; she sees it is clear, but the state of the church would hold her in uncertainty and doubt and lead her to inquire, Have we not been deceived? The Lord loves Sister Graham, and if she follows on to know the Lord, she will know His goings forth are prepared as the morning.1EGWLM 711.1

I was pointed to the case of Brother Landon [Warren E. Landon].⁷

Identity: Out of a number of Landons appearing in receipts and letters to the Review during this period the only one explicitly connected to Connecticut is W. E. Landon. Census records show that Warren E. Landon was a blacksmith who worked in various parts of Connecticut during this period and that his wife's name was Mary F. Landon.

See: Search term “Landon” in Words of the Pioneers; 1850 U.S. Federal Census, “Warren E. Landon,” Connecticut, Hartford County, Farmington, p. 344; 1860 U.S. Federal Census, “Warren Landon,” Connecticut, Hartford County, Bristol, p. 45; obituary: “Mary F. Landon,” Review, Feb. 5, 1884, p. 94.

He has a work to do to overcome lightness, jesting, and joking, which are not convenient for a growth in grace and knowledge of the truth. He must settle into the truth and seek to realize its vital importance. The feelings toward Brother Landon have been wrong. The fear over the church in his case has not been of God. Brother and Sister Landon [Mary F. Landon] must be united and have a decision and firmness in the government of their children, restrain and subdue their passions with decision.1EGWLM 711.2

I saw the case of Sister Mary North and Brother Wilcox [Mary S. and John Y. Wilcox].⁸

Identity: In 1877 a “John Y. Wilcox” wrote in the Review of his “dear wife, Mary S. Wilcox,” who had died in Kensington, Connecticut, “aged 51 years.” This could be the “Sister Mary North” and “Brother [John] Wilcox” mentioned here if they eventually married despite these disastrous events. (Wilcox's first name is given later in the paragraph.) There is strong evidence that the maiden name of Mary S. Wilcox was Mary S. North. In the 1870 census John Wilcox, age 37, and Mary Wilcox, 47, living in Berlin, Connecticut, have in their household not only two sons but also “Marinda North,” age 70. Likely Marinda North was Mary's mother, who had come to live with her daughter and son-in-law after becoming a widow. Earlier censuses confirm that Marinda North was the mother of Mary Wilcox. The 1850 census shows a family by the name of “North” in Berlin that included Joseph, age 54, Marinda, 51, and Mary, 27. The 1860 census has the same names, Joseph, 65, Marinda, 60, and Mary, 37. Note that the ages of Marinda and Mary fit almost perfectly in all three censuses. Finally, there is evidence that Joseph North was a Sabbathkeeper, as was Mary North. In the Review from the 1850s there is notice of a conference to be held “at the house of Bro. Joseph North” in Berlin, and also several mentions of an “M. S. North” (Mary S.[?]).

See: Obituary: “John Y. Wilcox,” Review, July 15, 1877, p. 15; 1870 U.S. Federal Census, “Wilcox, John,” Connecticut, Hartford County, Berlin, p. 21; 1850 U.S. Federal Census, “Joseph North,” Connecticut, Hartford County, Berlin, p. 256; 1860 U.S. Federal Census, “Joseph North,” Connecticut, Hartford County, Berlin, p. 52; E.L.H. Chamberlain, “Conference in Connecticut,” Review, Sept. 16, 1851, p. 32; search term “M. S. North” in Words of the Pioneers.

I saw that they have been pressed, crowded, and Mary has been crushed. Their attachment was not judicious, and Mary was overanxious; yet the pressing and urging to confess was not of God. Things were confessed that God was not in. They forced their minds to find something and confessed that which God did not require. And then the fear of Sister Mary, the treatment she received—think ye it was pleasing to God? Nay, verily. His eye has noticed it all, His frown is upon it. God loves Sister Mary and will have a care for her. The oil and the wine have been hurt.^{9
An expression borrowed from Revelation 6:6.} God has a care for Brother John and will lead him. He must move cautiously. There has been so much confusion in the church that he is in danger of taking false steps, that is, of not considering carefully enough and pondering the path of his feet.1EGWLM 711.3

I was shown Sister Lyman,¹⁰

Identity: This might be Clarissa Lyman, about 75 years old, living in the home of Sabbatarian pioneers Albert and Hannah Belden in Berlin, Connecticut.

See: 1860 U.S. Federal Census, “Albert Belden,” Connecticut, Hartford County, Berlin, p. 52.

that the Lord has never yet said to His angels, Let her alone.^{11
Cf. Hosea 4:17: “Ephraim is joined to idols; let him alone.”} Oh, no. His care is over her still. His eye is upon her. Here again was an impression, an exercise not of God.1EGWLM 712.1

Then I saw the case of Brother Moore.¹²

This person has not been identified.

He was in darkness, not standing in the light of truth, [not] feeling its weight and importance. Yet God has not left him. It has not yet been said to the angel, Let him alone. God's eye is upon him and He has a message that will take hold of him. But Satan steps in to destroy Brother Moore and drive him off where this message cannot reach him. God was not in that work. The church was not standing in a position where they could move understandingly in his case and carry out the mind of Christ.1EGWLM 712.2

Other things I saw; others have felt this same distressed, crowding influence. Exercises and burdens have been carried out that led to fanaticism and confusion. I saw that Brother Barr [Eli L. Barr]¹³

Identity: Further clues to the identity of “Brother Barr” are found in Lt 19, 1859 (Oct. 4), a parallel account describing the same events. He was an itinerant preacher who traveled “among the churches East” and used his influence against the possession of “pictures.” Only E. L. Barr fits this description. Throughout the 1850s he traveled and preached widely in the New England states. Moreover, he took strong exception to members spending money on photographs, not only because of the cost but because of “the claims of the second commandment.”

See: E. L. Barr, “Conference in Connecticut,” Review, Mar. 5, 1857, p. 142; search term “Barr” in Words of the Pioneers.

has not been standing in the counsel of God. He has had a wrong spirit, has followed impressions and feeling. It has led him astray. I saw that he was more to be blamed in Connecticut than the church there. He, a servant of Jesus Christ, should be ready to correct these wrong influences in the church, but he gave support to them instead of correcting them, and I saw that he had better have been working with his hands than exerting this wrong influence in the church.^{14
A recurring theme in E. L. Barr's letters and reports to the Review in the late 1850s is the Laodicean message. An example of the urgency with which he viewed the situation in the churches is seen in this extract from 1858: “Arise! ye that are heartily in the truth … and give a testimony that shall ring in the ears of the lukewarm, the self-righteous and the insubordinate ones, and clear your garments from the blood of all men! … No hiding nor covering up wrongs now! No half-way work any longer! ‘He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy.’ Prov. xxix, 1.”
See: E. L. Barr, “The Cause in the East,” Review, Aug. 5, 1858, p. 96.}1EGWLM 712.3

In haste.1EGWLM 713.1

Published in AY

Ms 1, 1859