I was shown the state of things in Vermont. Their condition is not pleasing to God. They should have order among them, and have everything done up exact, straight, and square. There is too much leaving things at loose ends, and I saw there has been too much leaving the important truths to dwell on little things. There has been a stiff, unbending spirit with some in Vermont, and a desire to bend others to their ideas or notions.1EGWLM 714.5

There has been a moving by feeling, and neglecting the living principles. Dwell on the great principles of our faith, and do not descend to the little particulars. There has been a fault-finding spirit, a watching others that there should not be. I saw that brethren in Vermont must change their course. They must not move from impulse, but from principle.¹

Ellen White expanded on these issues in Ms 1a, 1859 (c. Sept. 24), a parallel account of the vision described here. The repetition that appears in a portion of this manuscript may have resulted from an earlier copyist's conflation of the accounts. As this appears in the earliest handwritten copy of Ms 1, 1859, it is retained here.

1EGWLM 714.6

I was shown the case of the brethren who feel that God has a work for them in the field, Brethren Bean [Lewis Bean] and Evans [D. T. Evans].²

Identities: The fact that both of these men are from Vermont and have engaged in some preaching makes it easy to identify them. A survey of the Review from this period reveals that only Lewis Bean and D. T. Evans fit that description. Lewis Bean's father, Samuel W. Bean, was also a Sabbathkeeper, but there is no hint that he had engaged in any preaching. Lewis Bean worked as a “wheelwright” and “carriage maker” and D. T. Evans was a “shoemaker,” but they also undertook lay preaching and, apparently, at this time aspired to full-time public evangelism.

See: Search terms “Bean” and “Evans” in Words of the Pioneers; 1850 U.S. Federal Census, “Lewis Bean,” Vermont, Caledonia County, Hardwick, p. 195; 1860 U.S. Federal Census, “Lewis Bean,” Vermont, Lamoille County, Stowe, p. 264; 1850 U.S. Federal Census, “Derrick T. Evans,” Vermont, Orange County, Corinth, p. 152.

If God has called them, the weight and burden of the message will rest in power upon them, and their gift will not be exercised among believers only, but the great burden of their work will be to go out in new fields and raise up a company to keep the truth. But I saw that these brethren had not understood their work fully. God has not called them to give themselves unreservedly to the work. Oh, no, they can assist in the work and do errands for the Lord, but they should not feel to throw themselves on the church as messengers or as called and chosen servants of Jesus to travel from place to place, or State to State, to labor and preach.^{3
Reasons that Bean and Evans were unsuited to full-time itinerant ministry are set forth in Lts 20 and 21, 1859 (c. Sept. 24).} Their time should not be occupied visiting the different churches; they do no good this way in traveling from church to church. The churches generally are just as well off without them. They have a duty to do in case ministers are absent, to baptize or administer the ordinances.^{4
It is probable that both Bean and Evans had been ordained as local elders. This statement, therefore, should not be understood as a sanction for unordained laypersons to administer baptism and the Lord's Supper. In 1854, for example, Ellen White had held up the example of the New Testament church, where men were “set apart by the laying on of hands” and then went “forth baptizing … and to administer the ordinances of the Lord's house.” It seems likely that Ellen White here was simply expressing the judgment that Bean and Evans were qualified for the responsibilities of church elders but not for the wider preaching duties of traveling ministers. A church elder, as his duties were formally described in 1861, “may conduct the meetings of the church, and administer the ordinances of baptism and the Lord's supper in the absence of any higher officer.” An elder's authority to baptize would later become more restricted.
See: Ellen G. White, Supplement to the Christian Experience and Views of Ellen G. White, p. 19; J. N. Loughborough, Moses Hull, M. E. Cornell, “Conference Address. Organization,” Review, Oct. 15, 1861, p. 157; George R. Knight, “Early Seventh-day Adventists and Ordination, 1844-1863,” in Nancy Vyhmeister, ed., Women in Ministry: Biblical and Historical Perspectives, pp. 108, 109.} It is pleasant to visit the brethren and churches of Sabbathkeepers, but still the church is just as well off without such laborers, unless they have a special message to deliver. These should be careful of their time when they are not on a special errand for God, [and] labor with their hands, [doing] the thing that is good.^{5
The trend of thought here seems to be that Bean and Evans should not strain the financial resources of the churches they visited, the practice at the time being that local churches would remunerate visiting preachers for their expenses. Rather, these men should support themselves by their respective trades and make only occasional preaching forays. As to whether Bean and Evans heeded the instruction given them in the years that followed, see notes on Lt 20, 1859 (Bean) and Lt 21, 1859 (Evans), both written circa September 24, 1859. In brief, it may be noted that during the following five years D. T. Evans showed no indication of heeding the testimony. In 1864 Ellen White took the exceptional step of discussing his case in the pamphlet Testimony for the Church, No. 10 (Testimonies for the Church, vol. 1, pp. 448, 449), although his name appeared only in the first printing. Lewis Bean, on the other hand, followed the counsel more closely. Rather than pursuing a preaching vocation, he served the church for many years as a member of the Vermont Conference executive committee and as conference president for five years.}1EGWLM 714.7

Both of these brethren can be of use in their place, but they have thought the Lord has laid more upon them than He has. Brethren in Vermont should be careful and wait until the Lord lays the burden on men before they encourage them to labor. Even if the Lord designs to use individuals, the brethren are in danger of hurrying them along, hurting them by encouraging them too much. They should be left to work their way along, and let God fit them for the work. Let them come along with the deep weight of the work upon them. Some are entirely spoiled by being hurried into the field before the Lord has prepared them for going.⁶

Of D. T. Evans Ellen White later wrote, “He has been exalted in his own estimation … and has felt that he should be … consulted in business matters of the church, when he has not earned a reputation nor proved himself worthy.”

See: Ellen G. White, Testimonies for the Church, vol. 1, pp. 448, 449.

Let them endure some hardships and obtain an experience in the work. Those who do not devote their whole time to labor in new fields, and carry the truth, should labor with their hands, and do what they can to supply their own necessities.1EGWLM 715.1

I saw that those whom the Holy Spirit and the brethren have set apart to the work will have something to carry, and as they have the burden and weight of the message, they will give unmistakable evidence of their calling. They will not be content merely to travel among the churches, but God will give them the burden to go out in other places where the truth has not been preached, and bring out individuals or a company into the truth. They should not enter into other men's labors and build on other men's foundations.1EGWLM 716.1

This evidence will the Lord give His church if He has called men into the field in visiting the different churches. The churches are generally just as well off without these laborers. They have a duty to do, and in case ministers are absent, to baptize or administer the ordinances. I saw that especially Bro. Bean should be careful of his time when he has not a special errand to do for the Lord. He should labor with his hands, [doing] the thing that is good. He can be of use in his place. He has thought the Lord has laid more upon him than He has.1EGWLM 716.2

Brethren should be careful and know that the Lord has laid burdens upon men before they encourage them in the field. Even if the Lord is fitting up individuals, the brethren are in danger of hurrying them along and hurting them. They should be left to work their way through and let the Lord fit them for the work. Let them come along with a deep weight of the work upon them, let them endure some hardships, some severe trials, and obtain an experience in the work. Those who are able and are not especially called of God to devote themselves entirely to the work of teaching the truth, should labor with their hands and supply their own necessities.1EGWLM 716.3

I saw that those who by the sanction of the brethren and the Holy Spirit are set apart to the work will have something to carry, and as they have the burden and weight of the message, will give unmistakable evidence of their calling. They cannot be content to travel among their brethren, but they will be burdened to go out into new places, and bring out individuals into the truth; and if those who have strength, work and preach, it will not require their influence at all, but give them better success. This evidence will God give those whom He has especially called. They will feel such burden for souls, such yearning for others out of the truth, they can but listen to His teachings, and with the Lord with them, they will convince souls.1EGWLM 716.4

But some are too easy who think they are called of God; they enter into other men's labors, and build on other men's foundations. Bro. Pierce [Stephen Pierce]⁷

The only Vermont preacher surnamed “Pierce” at this time.

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

the Lord has blessed and given freedom of speech; he should [not] be handing out his means to help others, but should seek to save his wife care and labor. He should study her convenience and comfort, but should not hand out his means at present. His time is money. His labor is needed in the field, and he must take a different course from what he has.^{8
Ellen White had no reservations about the abilities of Stephen Pierce. On hearing him speak two weeks later at a public meeting in Roxbury, Vermont, she commented, “Brother Pierce exhorted and appealed to his townspeople … with power.” Stephen Pierce proved his worth during the 1850s and 1860s as corresponding editor for the Review, speaker, and administrator, serving as president of both the Vermont and Minnesota conferences.
See: Ellen G. White, Lt 30, 1859 (Oct. 12).}1EGWLM 717.1

Bro. Phillips [Daniel C. Phillips]⁹

Identity: Since “Bro. Phillips” came from Vermont and was a preacher, it seems clear that this is Daniel C. Phillips, of Roxbury, Vermont, known for his powerful “exhortations.”

See: Obituary: “D. C. Phillips,” July 11, 1882, p. 446; Jno. Clarke, “From Bro. Clarke,” Review, Apr. 1, 1862, p. 143; search term “Phillips” in Words of the Pioneers.

has the gift of exhortation. He can do good, but he lets feeling govern him too much. He should lift when the work goes hard and he is not called to devote his time, but can fill in here and there. When he is not especially engaged in the work of God, [he] should be economical of his time, should not seek to be eased while others are burdened and have all they can do to get along.^{10
Two years earlier Ellen White had been more positive about Daniel Phillips's potential. “I saw that Brn. Pierce and Phillips can be of use in the cause of God. Both their gifts are needed where they have not yet been.” However, it appears that certain character deficiencies had become apparent in the intervening time and that these unfitted him for full-time preaching. As to the future, Phillips became involved in various compromising situations in the early 1860s that further curtailed his possibilities for service.
See: Ellen G. White, Lt 15, 1857 (c. 1857); Lt 22, 1859 (Oct. 10).}1EGWLM 717.2

Brother Evans can do errands for God, can interest a congregation, but cannot travel extensively or be a thorough laborer. I was shown the case of Brother Bingham [Hiram Bingham].¹¹

Identity: According to the description given here, “Brother Bingham” is from Vermont (see first paragraph) and apparently does some preaching. The only person that fits this description is Hiram Bingham, from Morristown, Vermont, of whom one or two reports in the Review tell of his preaching during the 1850s.

See: H. Bingham, “From Bro. Bingham,” Review, Feb. 4, 1858, p. 102.

He has a good gift, and can do good, fill in here and there, but his labors can not tell unless he has corresponding works. He is not careful studying how he can best approach individuals, but broaches the subject abruptly, and injures his influence and the cause he loves. I saw that he should labor at home to set a holy, godly example, be patient, be kind and tender to his relatives and friends, especially his wife and children. His good influence should tell in the neighborhood.^{12
The main tenor of the direction given here seems to be that although preaching was not Hiram Bingham's forte there were other ways in which he could serve God. Reports in the Review indicate that Bingham chose the latter path in the years that followed. He served on various Vermont Conference committees in the 1860s, transported preachers to various meetings, acted as agent for the Review in his town, and gave generously to various branches of church work. Hiram and his wife were also liberal in helping the needy in their own area. At Hiram Bingham's funeral the presiding Baptist minister testified that the Binghams “had done more to relieve the poor, afflicted, and destitute families than any other two persons of his knowledge.”
See: Search term “H. Bingham” in Review and Herald online collection, www.adventistarchives.org; obituary: “Hiram Bingham,” Review, Dec. 22, 1874, p. 206.} He must not have a driving spirit, but a winning one. He can not drive souls into the truth but he can win them much more successfully than he can drive.1EGWLM 717.3

Lt 7, 1859

Ms 1a, 1859