Multiple issues: unauthorized preachers; overcautious preachers; use of medicinal herbs; tobacco; defining “faith of Jesus”; prayer for the sick.1EGWLM 390.3

Dear Brother Pierce:

I have tried to write the vision that I had at Stowe [Vermont],²

Ellen and James White had attended a conference in Stowe, Vermont, three months earlier at the beginning of September 1853. J. N. Loughborough cites witness testimony that Ellen White received a vision on this occasion.

See: James White, “Appointments,” Review, Aug. 11, 1853, p. 56; idem, “Eastern Tour,” Review, Oct. 4, 1853, p. 104; J. N. Loughborough, The Great Second Advent Movement, p. 207.

but have been very feeble, and after I wrote the vision^{3
This account of the 1853 Stowe vision has not been located in the writings of Ellen White. Our only certain knowledge of the contents of the vision is found in the short abstracts in this letter.} found my nerves were so weak I could not answer your questions. By writing too steadily and getting very weary, and then taking cold, I have been suffering for nearly a week with nervous toothache and ague in the face. My pain increased every day until I was unable to do anything. My sufferings were great. Last night at family prayer we took hold of the arm of God and carried my case to the great Physician and pleaded and wrestled with Him until He applied the balm and my aching head was relieved and my tired nerves were quieted, and we had a rejoicing time. All were abundantly blessed and triumphed in God.^{4
More severe illness, however, followed Ellen White during the winter and spring of 1853/1854. “For months [I] have been unable to do anything,” she wrote in April 1854, citing “constant pain in my heart for months” and a swelling on an eyelid that had obliged her “to give up writing entirely for a time.”
See: Ellen G. White, Spiritual Gifts [vol. 2], pp. 184-188; idem, Lt 2, 1854 (Apr. 11).}1EGWLM 390.4

But this is not answering your letter. First you inquire, “What so dreadful is among Sabbathkeepers?” Will not the vision answer this question? I think it will. God's people coming right up to the judgment not ready, unprepared, and not setting a good example but standing in the way of sinners; and God showed me that there was something dreadful in this as well as other things that the vision points out.1EGWLM 391.1

About some being too fast and some too slow, I saw that some have run into the field to labor before they were sent, and traveled extensively.⁵

The problem of “self-sent” unauthorized preachers who lacked the skills, knowledge, or moral qualities needed to represent the movement properly is mentioned frequently during these early years. James White echoed the sentiments of this passage in a series of articles the same month entitled “Gospel Order.” “He who enters upon the work of the gospel ministry must be called of God, a man of experience.”

See: “Gospel Order,” Review, Dec. 13, 1853, p. 180. For a detailed study of steps taken to license ministers and wider aspects of church organization, see Andrew Gordon Mustard, James White and SDA Organization.

I might mention individual cases. Brother Lothrop [Howard Lothrop]^{6
Identity: The only Lothrop mentioned in the Review from this period who is identified as a preacher is Howard Lothrop, of Eaton, Canada East. In 1852 and 1853 Lothrop reported in letters to the Review of his preaching itineraries, the most extensive of which took him from Canada through Vermont and Massachusetts to Rhode Island and back to Canada in the winter of 1851-1852.
See: Howard Lothrop, “From Bro. Lothrop,” Review, Mar. 2, 1852, p. 102; search term “Lothrop” in Words of the Pioneers.} is one that was shown me. His influence has been bad in many places. He has thought too much of himself, when he had but little judgment.^{7
One year earlier, in October 1852, Ellen White had written of Howard Lothrop that he “had traveled too extensively and was too self-sufficient. … Repeatedly Brother Lothrop would get up and talk until he would talk the Spirit all away from the meeting.” Lothrop subsequently broke away from the Sabbatarian Adventists and, according to James White, “went in full fury with the Messenger spirits against us and the Review.”
See: Ellen G. White, Lt 4, 1852 (Oct. 25); James White, “Organization,” Review, Aug. 27, 1861, p. 100.} Towle [John R. Towle] and Eastman [Ezra Eastman]^{8
Identity: “Towle and Eastman,” of whom we are told that they were preachers “whom God had never sent,” are no doubt the J. R. Towle and Ezra Eastman, who had been upbraided some weeks earlier at a conference in Vermont. “The brethren felt it their duty,” it was reported in the Review, “to express their opinion relative to Ezra Eastman and J. R. Towle, who profess to observe the Sabbath, and teach the present truth. … All were agreed … that they do not consider them proper persons to teach the present truth.” This is the only mention of “Ezra Eastman” in the Review during the 1850s. Nothing is known for certain about him other than what is found in this notice. However, more clues as to J. R. Towle's full identity are available. Of particular significance is Towle's mention in the Review that his father-in-law's name was Joseph Brooks and the fact that several of his letters were written from Canaan, New Hampshire. Genealogical sources chronicle the marriage of “J. R. Towle” to “Mary M. Brooks” in Canaan, New Hampshire, in 1834, and amplify “J. R.” to “John R.”
See: James White, “Appointments,” Review, Oct. 25, 1853, p. 128; “Eastern Tour,” Review, Nov. 15, 1853, pp. 148, 149; search term “Towle” in Words of the Pioneers.} were others whom God had never sent, and who were only a curse to the cause. Others were shown me who felt in a hurry to go out and talk the truth to others who had not yet learned it themselves.1EGWLM 391.2

Every individual case I saw is not now clear to my mind. But I saw that Brethren Baker [Joseph Baker],⁹

Identity: The context indicates that Baker, Everts, and Butler were preachers. The only Baker in the early 1850s identified as a preacher is Joseph Baker, of Lebanon, New Hampshire. The additional information given that he has been “too cautious, moved too slowly” is confirmed in available sources. Although an active preacher in 1851 and 1852, by 1853 little is reported of his activities. By October 1853 James White expressed regret that “our dear Bro. Baker has been in the field but little.” After 1854 Baker dropped out of the workforce.

See: James White, “Eastern Tour,” Review, Oct. 4, 1853, p. 104; search term “Baker” in Words of the Pioneers.

Everts [Elon Everts], and Butler [Ezra Pitt Butler]^{10
Identity: In the early 1850s the only persons named Everts and Butler and identified as preachers in the Review were Elon Everts, of Vergennes, Vermont, and E. P. Butler, of Waterbury, Vermont.
See: Search terms “Everts” and “Butler” in Words of the Pioneers.} were too cautious, moved too slowly. There was not that kind, courteous feeling cherished by some of the brethren that there ought to be. There is too much severity used when it is not timely or when the mind is not prepared for it. Some reprove unwisely and others are too backward, and let things go on that God is displeased with, and not rebuke or reprove them. I did see that Brother Hart^{11
Identity: Insufficient information is available to determine which of several possible Harts is referred to here.} had pressed the abstinence of herbs in case of sickness too far. I saw that it was right to use herbs that are beneficial for the use of man, but the poisonous herbs—tobacco, etc.—it was not right to use, because it was injuring and breaking down the constitution, weakening the system, ruining the nerves, and clogging and destroying the mind and reasoning powers which God has given us to serve Him with, that with the mind we may serve the law of God and adore and honor our Creator. I saw that others had erred in the same way, but the particular individuals I did not see or cannot recollect of seeing.^{12
In addition to “Brother Hart” Ellen White might have mentioned Luman Masten, who had taken a similarly uncompromising stand two months earlier in a letter to the Review. Speaking of medicinal “roots and herbs” Masten exclaimed, “Let such as have no faith use them!” The more moderate approach to herbal remedies indicated in this vision of December 1853 had apparently been the practice of the Whites all along. In 1848, for example, they “had used simple herbs” when their baby Henry was sick, although “they had no effect.”
See: Ellen G. White, Spiritual Gifts [vol. 2], p. 104. For an earlier statement by Ellen White against the use of tobacco, see Lt 5, 1851 (Dec. 14). Her earliest vision concerning tobacco was given in 1848, according to James White (“Western Tour,” Review, Nov. 8, 1870, p. 165).}1EGWLM 392.1

Again you inquire what the faith of Jesus is. I have seen that the brethren and sisters have not understood the faith of Jesus in its true light. They have taught that it is healing the sick, etc. It is not healing the sick, merely, but it is all the teachings of Jesus in the New Testament.¹³

The discussion here concerns the interpretation of the expression “the faith of Jesus” appearing in the message of the third angel in Revelation 14:12: “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” As Gerard Damsteegt has outlined it in his study of early Seventh-day Adventist theological development, there were varying understandings of “the faith of Jesus” in the 1850s, including the idea mentioned here that it refers to the healing of the sick.

See: P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, p. 194.

“The commandments of God and the faith of Jesus.” I saw that it was the whole New Testament which relates to Jesus.1EGWLM 392.2

It is impossible for me to write out all that I have seen about the elders of the church in reference to visions. I know not that I have anything special about it.1EGWLM 393.1

You inquire if we should pray for none that are sick except those in the third angel's message, or pray for all that shall make application, etc. James 5[:14, 15] is our rule to follow. “Is any sick among you? Let them call,” etc. It is those that are among us. God has shown me those who keep God's commandments [are] to have nothing to do in praying for the sick of those who are daily trampling them underfoot, unless it is in some special case where souls are convicted of the truth and are decided to move out upon it. The partition wall between commandment keepers and those who trample them underfoot should be kept up.¹⁴

Throughout her writings Ellen White appeals to the principles found in James 5:14-16 when praying for the sick. Prayer for healing is not to be undertaken lightly or indiscriminately but in the context of faith, confession of sin, and the sincere purpose of the sick person to live in accordance with the will of God. The will of God encompasses both the moral law and the laws of health. Prayer will not benefit the one who is willfully transgressing God's commandments. Ellen White draws out this distinction in her response to Pierce's inquiry. That this does not mean that prayers for healing should be undertaken only for Seventh-day Adventist members is clearly illustrated elsewhere in Ellen White's personal example and teaching. See, for example, the encouragement she gives to nurses and doctors at Seventh-day Adventist medical institutions to pray with, and give spiritual counsel to, patients not of that faith or even of any faith, again within the guidelines given in James 5.

For a fuller discussion of these principles by Ellen White, see Counsels on Health, pp. 373, 374, Medical Ministry, pp. 246-248, The Ministry of Healing, pp. 144, 145, 225-233, and Prayer, pp. 225-237.

1EGWLM 393.2

Your next question: The elders referred to in James [5:14] are not merely those who have been ordained, but aged persons, those also who have experience and judgment in the things of God—those whose lives are circumspect and who … [Remainder missing.]1EGWLM 393.3

Lt 7, 1853

Lt 9, 1853