Lt 15, 1857

[Circa 1857],¹

The original/earliest copy of this letter is undated, but internal evidence places it sometime between 1856 and 1859. The clearest indication that it cannot have been written before 1856 is found toward the end of the letter, where Sabbatarian Adventists are identified with the Laodicean church of Revelation 3:14-21. An article by James White entitled “The Seven Churches” in October 1856 had signaled a major theological shift. Prior to that the lukewarm Laodicean church of Revelation was seen as symbolizing those Adventist bodies that rejected the Sabbath, but in his article James White boldly identified Sabbatarian Adventists with Laodicea and called on them to repent for their lukewarmness. For this reason this letter can hardly be dated earlier than October 1856. Neither can it have been written later than February 22, 1859, the death date of Amanda Phillips, who appears to be the “Sister Phillips” addressed several times in the letter.

The more specific suggestion “circa 1857” as the date for this letter builds on the comment in the second-to-last paragraph that Stephen Pierce had not contributed enough to the Review, of which he was a corresponding editor. “You have been silent too much. … In the paper you could speak to hundreds. … Your talent, Bro. P., has been almost buried up.” It seems likely that the sparseness of his articles were the occasion for James White's publicly expressed consternation in December 1856: “Some of our Corresponding Editors have well done; but where are Brn. Pierce and Andrews? The inquiry goes round the church, ‘Why Don't THEY write?’”

See: J. W. [James White], “The Seven Churches,” Review, Oct. 16, 1856, p. 189; P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, pp. 244-248; obituary: “Amanda Phillips,” Review, Mar. 24, 1859, p. 143; J. W. [James White], “Why Don't They Write?” Review, Dec. 11, 1856, p. 48.

n.p.1EGWLM 550.4

Letter to
Stephen Pierce.²

Identity: A number of Pierces are mentioned in the Review during the 1850s, but there are certain clues in this letter that help to single out the one being addressed. This Pierce appears to come from Vermont, he is a preacher, and he has written for the Review (albeit not enough). The only Pierce who fulfills these specifications during this period is Stephen Pierce, of Roxbury, Vermont. See notes below for further evidence to support this identification.

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

1EGWLM 550.5

This letter is published in entirety in Ellen G. White, Manuscript Releases, vol. 18, pp. 248-253.

A call for Stephen Pierce and Daniel Phillips to expand their vision and employ their preaching talents to the full.1EGWLM 551.1

Dear Brother Pierce:

Duty compels me to write a few lines. The Lord has shown me of late some things in vision which I feel duty to write you. I saw that all was not right with you, that you are in a place where your influence can tell but little; you are in too narrow a compass. I saw that Brn. Pierce and Phillips [Daniel C. and Amanda Phillips]³

Identity: This letter informs us that “Brother and Sister Phillips” come from Vermont and that “Bro. Phillips's gift of exhortation is needed.” Daniel C. Phillips and his wife, Amanda, of Roxbury, Vermont, seem to be the couple that most clearly fulfill these criteria. Of Daniel C. Phillips it is said in his obituary that “hundreds among our brethren … listened to his stirring testimonies.” The Review carried a number of reports, especially from 1857 to 1858, of the evangelistic travels of a “Brother Phillips,” of Vermont.

See: Obituary: “D. C. Phillips,” Review, July 11, 1882, p. 446; search term “Phillips” in Words of the Pioneers.

can be of use in the cause of God. Both their gifts are needed where they have not yet been, where their gifts are new and can affect more.4

Up to the mid-1850s both Stephen Pierce and Daniel Phillips had tended to restrict their preaching to their home state of Vermont with occasional forays a little further afield. As concerns Phillips, his participation in tent meetings in Michigan and Illinois during the autumn and winter of 1857 may be attributed to Ellen White's challenge in this letter for him to enter new fields. (Whether this was the case depends on the exact date of the letter.) Viewing the paths subsequently taken by Stephen Pierce and Daniel Phillips after being challenged in this letter to greater efforts, it is clear that Pierce's response was the more positive of the two. He served in the 1860s as president of the Vermont and Minnesota conferences. Phillips, after some effective ministry in the 1850s, became involved in several compromising situations that lessened his usefulness, as evidenced in letters to him from Ellen White in the early 1860s.

See: A. S. Hutchins, “Tent Meeting in Colchester, Ills.” Review, Oct. 15, 1857, p. 188; J. N. Loughborough, “Tent Meetings at Lyndon and White Rock, Ills.” Review, Oct. 15, 1857, p. 189; “Appointments,” Review, Oct. 22, 1857, p. 200; John Byington, “Meetings at Gun Lake, Mich.,” Review, Feb. 4, 1858, p. 104; J. H. Waggoner, “Appointments,” Review, Feb. 11, 1858, p. 112. For details on Phillips's problems in the 1860s, see Ellen G. White, Lt 2, 1862 (Jan. 20); Lt 4, 1864 (Jan. 12); Lt 4a, 1864 (Jan.); Lt 4b, 1864 (Dec. 23).

The King's business is important, and requires haste. Jesus is coming, and there is no time to dally. With energy and zeal souls must be pulled out of the fire.1EGWLM 551.2

The past was opened before me. I was shown that there was a lingering of that spirit that Bennet and Libby had⁵

In August 1850 James White reported in The Advent Review that “the brethren in Johnson and in other places in Vermont, have suffered greatly from the corrupt views and teachings of J. G. Bennett, John Libby, Noah Bailey, and others of the same stamp.” As to the nature of their “corrupt views,” these included a preoccupation with a celibate lifestyle, focusing on texts such as 1 Corinthians 7:29 (“they that have wives be as though they had none”).

The Whites had visited Johnson, Vermont, some weeks before the article was published. Ellen White later described their meeting on that occasion with “Libbey and Bailey, and two females, with white dresses to represent the righteousness of the saints,” and recounted the dramatic exit of “these fanatics” as “the power of God filled the room.” It is possible that “J. G. Bennett” mentioned in the above article is the same Bennet that Ellen White met in Claremont, New Hampshire, in 1845 and described as “darkness and iniquity covered up with a pious garb.”

See: W. [James White], “Our Tour East,” Review, August 1850, pp. 14, 15; Ellen G. White, Spiritual Gifts [vol. 2], pp. 131, 132, 46-48; James White and Ellen G. White, Life Sketches (1880), pp. 206-209.

that has not been sufficiently shaken off by Bro. and Sr. Phillips, and as long as this spirit, the last of it, is not shaken off, it tells, and it has its influence. It is foreign to the Spirit of God. I saw that the spirit that both Bennet and Libby possessed while Bro. and Sr. Phillips were in union with them, was an unclean spirit and an unholy spirit, and Bro. and Sr. O. have not as yet realized and admitted and shaken it off. The spirit moved strongly on the feelings, and these feelings, many of them, are yet cherished as sacred, as [indited by] the Holy Ghost. But many times when it was upon Bro. and Sr. Phillips, they knew not what spirit they were of.1EGWLM 551.3

At the time these men were professing so much of the Holy Ghost, especially Bennet, his life was corrupt, his heart vile. I was shown that a great many have been entirely thrown off their balance by not understanding the spirit that some of these [seemingly] very good and professedly holy men possessed. [They believe] that they have felt the influence of and received great blessings through the influence of their prayers and apparent faith. It has stumbled many an honest soul, and here they have grounded and made shipwreck of faith. They trusted to feeling, to an influence or power that was brought to bear upon their feelings.1EGWLM 552.1

I saw that many, very many, had been truly converted through the influence of persons who were living in open violation of the commandments of God, their lives vile and corrupt. Others, I saw, were very sick. A case was held up before me of one of my relatives, a Methodist minister; 80 miles [129 kilometers] he was sent for, to pray for a sick sister who sent for him, in compliance with the teaching of James. He went and prayed in earnest, and she prayed; she believed the minister to be a man of God, a man of faith. Physicians had given her up to die of consumption. She was healed immediately. She arose and prepared supper, a thing she had not done for ten years. Now, the minister was vile, his life was corrupt, and yet here was a great work. He took the glory all to himself.1EGWLM 552.2

Then again the scene mentioned above passed before me. I saw [that] the woman was a true disciple of Christ; her faith was that she should be healed. I saw their prayers: one was misty, dark, fell downward. The other prayer was mixed with light or specks which looked to me like diamonds, and arose upward to Jesus and He sent it up to His Father like sweet incense, and a beam of light was immediately sent to the afflicted [one], and she revived and strengthened under the influence.1EGWLM 552.3

Said the angel, God will gather every particle of true, sincere faith; like diamonds shall they be gathered up and will surely bring a return or answer; and God will separate the precious from the vile. Although He bears long with the hypocrite and sinner, yet he will be searched out. Though he may flourish with the honest a while like the green bay tree, yet the time will come when his folly will be made manifest and he be brought to confusion.1EGWLM 553.1

Said the angel, Shall He leave the poor, suffering saints who are deceived, destitute entirely of His Spirit? Oh, no! I saw He would win and woo them, that if they cleave to Him and if they would listen to His voice, He would say to them, This is the way; walk ye in it.1EGWLM 553.2

But I saw there is great danger always of those who are brought so close, so near this unclean spirit as you have been, Bro. and Sr. Phillips. I saw that God would separate the precious from the vile. There would be truth or something from God to call for a decision. The corrupt have no disposition to receive that call for a decision, but are separated from the precious by the precious receiving this truth by the others neglected. Here is the separation made. God will work in mysterious ways to save the true, honest ones. I saw the great danger of those who have been connected with this spirit [of] setting down this or that as the power of God, and, knowing [thinking] this to be His power, they yield this or that [and] they give up their whole Christian experience.1EGWLM 553.3

I saw, Bro. and Sr. Phillips, this was your case, and the only safe course for you was to shake off entirely that spirit, [get] out from it entirely. Call it a deception you were under, as it really was, and then feast upon the truth, the present truth. I saw there is among you a spirit of linking up with a few, making everything of this one or that one that has any leading out to pray for the sick; and others who do not engage in it as zealously as you, are of but little account or have but little influence.1EGWLM 553.4

Oh, I saw that this was not all of the requirements of Jesus, and those who pray for the sick are not all who have the faith of Jesus.⁶

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 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, apparently held by the Phillipses, that the expression referred exclusively to the healing of the sick.

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

The faith of Jesus takes in the whole life and divine character of Christ. I saw that you are too exclusive; also Bro. Pierce. You are leaning too much on Sister Phillips. Sr. P. has too much confidence in herself, and you have too much confidence in her judgment, in her feelings. God is willing to teach Bro. Pierce his duty that he may know it for himself. You all go too much by feeling. I saw Bro. Pierce would often try to talk the truth; if he did not have that liberty and success, that freedom he anticipated, he settled down [thinking] that God did not call him to that work. Now, if it had not been for this, Bro. Pierce might have been more useful than he has been.1EGWLM 553.5

All, every one of God's called and chosen servants, have had just such times, and if they had followed their feelings, would have given up that that was not the work God had given them to do. But the servants of God will always have obstacles to surmount. But do not yield up readily; keep trying, and plow your way through the darkness. Look away to Jesus, depend on Him entirely.1EGWLM 554.1

You follow feelings too much, and if you feel clouds come over you, you let it influence you too much. Feeling is as unsafe a guide as you can follow. You make altogether too much of a happy flight of feeling or a shouting time. These times will come, but they are not always an undoubted evidence that we are right. You have made too much of these seasons, and in some of them there has been a fanatical spirit not in accordance with the spirit of truth. I saw that there was a more useful place for your gifts to be occupied where they can move and stir souls.1EGWLM 554.2

Now is the time for God's people not to be in a corner, not where they have been over and over, but where their gifts are new. Bro. Phillips's gift of exhortation is needed. God calls for it. He calls Bro. and Sr. P. to shake themselves from the last and least particle of that spirit that is mentioned above, for it is against the Spirit of God. God is about to work for His people; and great work is being done.1EGWLM 554.3

I saw that this call to the Laodicean church will affect souls. A becoming zeal is called for by God on our part. We must repent, throw away our whole feelings, feel our destitution, buy gold that we may be rich, eye salve that we may see, white raiment that we may be clothed.⁷

See: Note 1 above on Laodicea.

Sr. P., I saw that you had a too high opinion of your own judgment, too much exalted. Bro. Pierce has listened and looked up to you as though your judgment was unerring.1EGWLM 554.4

Just so long as you are all so closely shut in with yourselves, your usefulness is comparatively nothing. Your linking together is too close for your own good. Said the angel, Each one strike out on your own individual responsibility as to each other, yet relying wholly upon God for victory. Look away from each other; measure not yourselves by yourselves. Jesus is the pattern; look to Him as the example, not to each other. Lean wholly upon God.1EGWLM 554.5

Bro. Pierce, you have been silent too much; too much shut up with yourself. In the paper you could speak to hundreds, but you have a few of you contented yourselves together. Your talent, Bro. P., has been almost buried up; it must be brought into use. But you have so little confidence in your own success that if you do not have that freedom that you expect, you sink down and give it up. Arouse, arouse; let not feelings guide you, but a sense of your duty, a sense of the truth, the important truth. Let that influence you and move. Bro. Pierce, your gift is needed.1EGWLM 555.1

Bro. Phillips, your gift is needed in exhortation. I saw there had been considerable feeling with you and others in Vt. about the brethren coming West. You have not felt right about the matter. I saw that the great work would be West. Many fields have not yet been visited that should be. It is true that many of those that have moved have not answered the design of God. God directed them to go, but not to do as they have done. After they were West, they should have lived out their faith; but they have acted like drunken men.⁸

In the mid-1850s a considerable number of believers from New England migrated to what is now called the “Midwest.” This resulted, at least temporarily, in dwindling numbers in some New England congregations, and in some cases resentment from those left behind. As one man expressed it: “When the Lord called those dear brethren from Vt., to the West, many were sorely afflicted like myself, and felt as though we were left desolate and forsaken.” Review editorials, on the other hand, saw the westward movement much more positively, as an opportunity for rapid evangelical growth: “We would say that those in the East, who have toiled year after year to pull a very few souls out of the fire, that the same efforts in the West, or even here in Michigan, would convert twenty to the truth, where you have seen one conversion. … No consideration whatever, excepting a sense of positive duty, could induce us at present to labor on the gospel-hardened shores of New England, while so much can be done in the wide West.” Meanwhile it was also recognized that some Adventist settlers had moved west mainly out of an expectation of economic gain, and were experiencing spiritual decline.

See: E. L. Barr, “From Bro. Barr,” Review, Aug. 13, 1857, p. 118; J. W. [James White], “Moving West,” Review, May 7, 1857, p. 5.

But God is working for them. They see their sin and error and are laying their possession upon the altar, and preparing to labor for God.1EGWLM 555.2

In love.1EGWLM 555.3