See: E. G. White, “Eli Curtis,” Present Truth, May 1850, p. 80; John B. Kachuba, Ghosthunting Ohio, p. 205; SDAE, s.v. “Eli Curtis”; EGWEnc, s.v. “Eli Curtis.”
1EGWLM 118.2

Transcribed from A Word to the “Little Flock,” pp. 11, 12.²

A Word to the “Little Flock” is the first combined statement of faith by the three original founders of Sabbatarian Adventism and the Seventh-day Adventist Church. Containing material from James and Ellen White and Joseph Bates, it is essentially a representation of the progression of end-time events from 1844 to the final judgment at the end of the millennium. Besides the letter to Eli Curtis, A Word to the “Little Flock” also republished the content of Ellen White's first two broadsides, “To the Little Remnant Scattered Abroad” and “A Vision.” Many scriptural references are added to the reprinted version of the broadsides.

Clarifies points of agreement and disagreement with Eli Curtis on the progression of final events before the second coming of Jesus. What follows is an unmodified transcription of the published text.1EGWLM 118.3

Topsham, April 21, 1847.

To Bro. Eli Curtis, New York City.1EGWLM 118.4

Dear Bro:—In the Day-Dawn, Vol. 1, Nos. 10 and 11, you kindly invite me to address you a communication.1EGWLM 118.5

The only apology I have to offer for not writing before is, I have not had a clear duty to write till now. You will, I doubt not, excuse me for addressing you so publicly, at this time. I have been much interested in your writings in the Dawn, and Extra; and fully agree with you on some points, but on others we widely differ.³

The Dawn is the Day-Dawn, published by O.R.L. Crosier in Canandaigua, New York (see note 10 below). Neither of the two issues of the Day-Dawn mentioned is extant. The identity of the Extra is not entirely clear. Given that Ellen White's letter is dated April 21, however, it is likely that she is referring to the Extra that had been published together with the Day-Dawn three weeks earlier on April 2. According to the editor, “the Extra which accompanies this number [Apr. 2, 1847] is published for Bro. Eli Curtis, of N. Y. city.” Whatever the case, the Extra has not been available for this analysis. Ellen White was concerned that Curtis used her visions to support views she did not hold.

See: “The Advent This Spring,” Day-Dawn, Apr. 2, 1847, p. 7; Ellen G. White, “Eli Curtis,” Present Truth, May 1850, p. 80; idem, “Eli Curtis,” Review, Apr. 7, 1851, p. 64; idem, Ms 4, 1883 (1SM 60, 61).

1EGWLM 118.6

Your Extra is now on the stand before me; and I beg leave to state to you, and the scattered flock of God, what I have seen in vision relative to these things on which you have written. I fully agree with you, that there will be two literal resurrections, 1000 years apart.1EGWLM 119.1

I also agree with you, that the new heavens, and the new earth, (Rev. 21:1. Isa. 65:17. 2 Pet. 3:13.) will not appear, till after the wicked dead are raised, and destroyed, at the end of the 1000 years.⁴

According to mainstream Millerite thinking, events at the beginning of the millennium included the second coming of Christ, the resurrection of the righteous dead, the destruction of the wicked, and the purification of the earth by fire, resulting in “a new heaven and a new earth” (Rev. 21:1). Events at the close of the millennium included the resurrection of the wicked dead, the loosing of Satan, the attempted attack on the Holy City, and the final punitive fires. Gradually, over a period of about five years, Sabbatarian Adventists developed a view of the millennium that differed from the above schema on several key points. The earliest break with the Millerite view is found in Ellen Harmon's first vision of December 1844, in which the saints ascend with Christ to heaven at the Second Coming (see Lt 1, 1845 [Dec. 20], note 16). The next major break appears in this 1847 letter with the assertion that the new heavens and new earth would not emerge at the beginning of the millennium as the Millerites had taught, but at the end, thus anticipating the subsequent teaching that the final fires that destroy Satan and the wicked will also purify the earth, making it “new.” James White claimed, some years later, that his wife's “view of this subject [the millennium] was not till 1850,” his main point being to prove that on this subject, as well as on other unique Sabbatarian teachings, “it should be understood that all these views … were brought out from the Scriptures before Mrs. W. had any view in regard to them.” However, as can be seen from the visions of 1844 and 1847, Ellen White received instruction on important aspects of the emerging new concept of the millennium well before 1850.

See: J. W. [James White], “A Test,” Review, Oct. 16, 1855, p. 61. For a summary of William Miller's views on the millennium, see Joshua V. Himes, ed., Views of the Prophecies and Prophetic Chronology, pp. 33-35. The development of Seventh-day Adventist teachings on the millennium are summarized in SDAE, s.v. “Millennium,” and EGWEnc, s.v. “Millennium.”

I saw that Satan was “loosed out of his prison,” at the end of the 1000 years, just at the time the wicked dead were raised; and that Satan deceived them by making them believe that they could take the holy city from the saints. The wicked all marched up around the “camp of the saints,” with Satan at their head; and when they were ready to make an effort to take the city, the Almighty breathed from his high throne, on the city, a breath of devouring fire, which came down on them, and burnt them up, “root and branch.”1EGWLM 119.2

And I saw, that as Christ is the vine, and his children the branches: so Satan is the “root”, and his children are the “branches;” and at the final destruction of “Gog and Magog,” the whole wicked host will be burnt up, “root and branch,” and cease to exist.⁵

This is the earliest indication in Ellen White's visions that the wicked will not suffer eternal punishment in the lake of fire, but will be annihilated. This went counter to the belief in the immortality of the soul held by William Miller and most mainstream Adventists at the time. The vision, however, affirmed the prior beliefs of Ellen Harmon, who had personally rejected the idea of eternal punishment before she received her first vision (see Ellen G. White, Testimonies for the Church, vol. 1, pp. 39, 40). James White and Joseph Bates shared the same belief prior to 1844, having emerged from the Christian Connection movement, some of whom were annihilationists.

For a survey of the divisiveness of the issue of inherent versus conditional immortality within mainstream Adventism of the 1850s, see David Tallmadge Arthur, “‘Come Out of Babylon,’” pp. 201-208; George R. Knight, Millennial Fever, pp. 283-288. Alberto R. Timm discusses the significance of these issues in the context of Seventh-day Adventist doctrinal development in The Sanctuary and the Three Angels’ Messages, pp. 156-162. The Conditionalist Faith of Our Fathers, by LeRoy Edwin Froom, provides a detailed historical survey of conditionalism through the Christian Era.

Then will appear the new heaven and the new earth. Then will the saints “build houses,” and “plant vineyards.” I saw, that all the righteous dead were raised by the voice of the Son of God, at the first resurrection; and all that were raised at the second resurrection, were burnt up, and ceased to exist.1EGWLM 119.3

You think, that those who worship before the saint's [sic] feet, (Rev. 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and “crucified to themselves the Son of God afresh, and put him to an open shame.” And in the “hour of temptation,” which is yet to come, to show out every one's true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint's feet.⁶

Revelation 3:9, a message to the church in Philadelphia, which is quoted from here, reads in full: “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.” Throughout the ages beleaguered Christian minorities suffering at the hands of those they perceived as falsely claiming to be Christians have identified with the sufferings of the church in Philadelphia at the hands of “the synagogue of Satan, which say they are Jews, and are not, but do lie.” The expression “which say they are Jews, and are not” has been seen as figurative of those who claim to be Christians (“true Jews”) but are not. Thus, for example, the Waldenses, as reported by their enemies, held that “the Romish Church has become a Babel, a Synagogue of Satan; it is the Church of the wicked” (Comba, p. 284; for further historical examples of this kind, see Kovacs, pp. 54-56).

The promise given the harassed Philadelphians is that their opponents will “come and worship before thy feet, and to know that I have loved thee,” with the indication given in the following verse that this will take place in the time of trial and tribulation that precedes Christ's second coming. It is a theme that is further developed in the writings of Ellen White. Speaking of events just before the Second Coming, she wrote, “[Ministers and people] see that they have rebelled against the Author of all just and righteous law. The setting aside of the divine precepts gave rise to thousands of springs of evil. … They realize what they have forfeited by transgression, and they fall at the feet of those whose fidelity they have despised and derided, and confess that God has loved them” (Ellen G. White, The Great Controversy, p. 655).

See: Emilio Comba, History of the Waldenses of Italy, p. 284; Judith L. Kovacs et al., Revelation: The Apocalypse of Jesus Christ, pp. 54-56; Joseph Bates, A Vindication of the Seventh-day Sabbath, p. 6.

1EGWLM 120.1

You also think, that Michael stood up, and the time of trouble commenced, in the spring of 1844.1EGWLM 120.2

The Lord has shown me in vision, that Jesus rose up, and shut the door, and entered the Holy of Holies, at the 7th month 1844; but Michael's standing up (Dan. 12:1) to deliver his people, is in the future.⁷

Even with the revolutionary turmoil and toppling of kingdoms in Europe the following year, 1848, Ellen White continued to be shown in vision that Michael's standing up and the “time of trouble, such as never was” (Dan. 12:1) were still future. On this point her vision was at odds with the conviction of Joseph Bates, who for a time saw the European turmoil as the beginning of the fulfillment of Daniel 12:1.

See: Ms 2, 1849 (Jan. 17), note 7, and Ms 1, 1848 (Nov. 18, 19), note 7.

1EGWLM 120.3

This, will not take place, until Jesus has finished his priestly office in the Heavenly Sanctuary, and lays off his priestly attire, and puts on his most kingly robes, and crown,⁸

For a comment on the theological significance of this change in Jesus’ role, see Lt 1, 1846 (Feb. 15), note 9.

to ride forth on the cloudy chariot, to “thresh the heathen in anger,” and deliver his people.1EGWLM 121.1

Then Jesus will have the sharp sickle in his hand, (Rev. 14:14) and then the saints will cry day and night to Jesus on the cloud, to thrust in his sharp sickle and reap.1EGWLM 121.2

This, will be the time of Jacob's trouble,⁹

See: Lt 1, 1847 (Apr. 7), note 8.

(Jer. 30:5-8) out of which, the saints will be delivered by the voice of God.1EGWLM 121.3

I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier [O.R.L. Crosier]¹⁰

Identity: Owen Russell Loomis Crosier (Crozier) (1820-1912). Prominent figure during the 1850s and early 1860s in the emerging “age-to-come” Adventist movement led by Joseph Marsh. From 1847 to 1853 Crosier was assistant editor of Marsh's Advent Harbinger in Rochester, New York. After “age-to-comers” organized a conference in Michigan, Crosier was appointed state evangelist (1858) and conference secretary (1860). Crosier's significance to Seventh-day Adventism lies especially in his groundbreaking Day-Dawn article “To All Who Are Waiting for Redemption” in March 1845, as amplified in “The Law of Moses” in the Day-Star Extra of February 7, 1846. In contrast to the Millerite view that on October 22, 1844, Christ would leave the heavenly sanctuary to execute judgment on earth, Crosier argued that that day marked the beginning of an extended work by Christ in the Most Holy Place of the heavenly sanctuary, a paradigm shift that laid the basis for subsequent Seventh-day Adventist sanctuary theology. There is some evidence that Crosier's position built on the insights of Hiram Edson dating back to October 1844. For a time Crosier also kept the Sabbath, but by 1847 he abandoned both the Sabbath and sanctuary doctrines.

See: Richard C. Nickels, Six Papers on the History of the Church of God, pp. 117, 118; Merlin D. Burt, “The Day-Dawn of Canandaigua, New York: Reprint of a Significant Millerite Adventist Journal,” Andrews University Seminary Studies 44:317-330; O.R.L. Crosier, “The Law of Moses,” Day-Star Extra, Feb. 7, 1846, pp. 37-44; George R. Knight, Millennial Fever, pp. 304-307; Merlin D. Burt, “Sabbatarian Adventism From 1844 to 1849,” pp. 242-250; EGWEnc, s.v. “O.R.L. Crosier.”

had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.1EGWLM 121.4

I pray that these lines may prove a blessing to you, and all the dear children who may read them.1EGWLM 121.5

E. G. White.

Picture:1EGWLM 122

Picture: A Word to the “Little Flock,” printed May 30, 1847, by James White, contained three communications from Ellen White, including one to Eli Curtis, publisher of the Girdle of Truth.1EGWLM 122

Picture: Ellen White's first vision was published by Eli Curtis in his Girdle of Truth, and Advent Review, Extra, January 20, 1848. Original dimensions (H x W): 9.5 x 6.25 in. (24 x 16 cm.). Courtesy James R. Nix.1EGWLM 123

Lt 1, 1847

WLF Published