VISIONS AND PROPHECY by George I. Butler

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 9, 1874

VISIONS AND PROPHECY.

By George I. Butler

HAVE THEY BEEN MANIFESTED AMONG SEVENTH-DAY ADVENTISTS?

(Concluded.)

We argue still further the genuineness of these manifestations by comparing them with those brought to view in the Scriptures. As God’s work ever has the same general characteristics, the manifestations of his power would be likely to resemble each other in different ages. Before proceeding directly to the Bible argument upon this point it will be necessary to give the reader some general idea of the appearance of the one mentioned while in vision. This is the more necessary to meet a question which may have arisen in the mind of the reader, as to what evidence we have that there is anything about them beyond mere human power and wisdom. We desire to speak upon this point with becoming diffidence, not wishing by any means to minister to the public craving for something sensational and startling, nor make boasts of things miraculous or supernatural.

We are aware of the sentiment existing among sensible, sober people, of incredulity and lack of faith in things of this character. And we have no fault to find with this feeling, because there have been so many false claims put forth of such things; and where wonderful manifestations of power have existed, such have often been mixed up with doctrines so ridiculous and blasphemous, that it is certainly demanded of sensible people that they be cautious in their reception of everything of this nature.

All we ask is that people shall be reasonable. We are prepared to support by hundreds of living truthful witnesses all that we shall claim, so far as facts are concerned, of the manifestations itself, for this thing has not been done in a corner. For nearly thirty years past these visions have been given with greater or less frequency, and have been witnessed by many, oftentimes by unbelievers as well as those believing them. They generally, but not always, occur in the midst of earnest seasons of religious interest while the Spirit of God is specially present, if those can tell who are in attendance. The time Mrs. White is in this condition has varied from fifteen minutes to one hundred and eighty. During this time the heart and pulse continue to beat, the eyes are always wide open, and seem to be gazing at some far distant object, and are never fixed on any person or thing in the room. They are always directed upward. They exhibit a pleasant expression. There is no ghastly look or any resemblance of fainting. The brightest light may be suddenly brought near her eyes, or fiends made as if to thrust something into the eye, and there is never the slightest wink or change of expression on that account; and it is sometimes hours and even days after she comes out of this condition before she recovers her natural sight. She says it seems to her that she comes back into a dark world, yet her eyesight is in nowise injured by her visions.

While she is in vision, her breathing entirely ceases. No breath ever escapes her nostrils or lips when in this condition. This has been proved by many witnesses, among them physicians of skill, and themselves unbelievers in the visions, on some occasions being appointed by a public congregation for the purpose. It has been proved many times by tightly holding the nostrils and mouth with the hand, and by putting a looking-glass before them so close that any escape of the moisture of the breath would be detected. In this condition she often speaks words and short sentences, yet not the slightest breath escapes. When she goes into this condition, there is no appearance of swooning or faintness, her face retains its natural color, and the blood circulates as usual. Often she loses her strength temporarily and reclines or sits; but at other times she stands up. She moves her arms gracefully, and often her face is lighted up with radiance as though the glory of Heaven rested upon her. She is utterly unconscious of everything going on around her, while she is in vision, having no knowledge whatever of what is said and done in her presence. A person may pinch her flesh, and do things which would cause great and sudden pain in her ordinary condition, and she will not notice it by the slightest tremor.

There are none of the disgusting grimaces or contortions which usually attend spiritualist mediums, but calm, dignified, and impressive, her very appearance strikes the beholder with reverence and solemnity. There is nothing fanatical in their appearance. When she comes out of this condition she speaks and writes from time to time what she has seen while in vision; and the supernatural character of these visions is seen even more clearly in what she thus reveals than in her appearance and condition while in vision, for many things have thus been related which it was impossible for her to know in any other way.

Peculiar circumstances in the lives of individuals, whom she never before had seen in the flesh, and secrets hidden from the nearest acquaintances, have been made known by her when she had no personal knowledge of the parties other than by vision. Often has she been in an audience where she was wholly unacquainted with the individuals composing it, when she would get up and point out person after person whom she never had seen before, in the flesh, and tell them what they had done, and reprove their sins. I might mention many other items of like nature, but space forbids. These things can be proved by any amount of testimony, and we confidently affirm that they are of such a character that they could not be accomplished by deception.

We now propose to notice the cases of several in the Bible who as every believer will admit had genuine visions, and see how far these resemble them in their manifestations.

We will first notice the case of Balaam. And lest some shall say he was not a true prophet, will prove the Lord did speak through him on the occasion in question. We know Balaam afterward became wicked; but that does not affect the question. In Num. 23 and 24, we have a full account of the matter. In chap. 23: 5, we read, “The Lord put a word in Balaam’s mouth.” Verse 16 says, “And the Lord met Balaam and put a word in his mouth.” Chap. 24: 2–4 says, “And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the Spirit of God came upon him. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes were open hath said: he hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open.”

These words are repeated in substance in verses 15 and 16. These words are remarkable as showing the condition of Balaam while in vision. His eyes were open. This is always the case with Mrs. White as I have before stated. So the resemblance is exact as far as it is described.

There is another expression in this language worthy of notice. It says the “Spirit of God came upon him,” while the connection shows that this is connected with his having the vision, or of relating what he saw in it. The Spirit of God seemed to take possession of his mind completely, and a vision of such things as God saw fit to show was the result; then the things shown were spoken out for the instruction of others. Thus God’s truth is less liable to be mixed with earthly things than otherwise. This same expression, “The Spirit of God came upon him,” is often used concerning many of the prophets when they wrote or spoke under the inspiration of the Spirit, and from this case it seems likely that what they thus related they thus received in vision.

We next notice the case of Paul, 2 Cor. 12: 1–7: “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such a one caught up to the third Heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell; God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such a one will I glory: yet of myself will I not glory; but in my infirmities. . . . And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.”

Paul is speaking here of “visions.” He is speaking of himself having visions, and he was not ashamed of them either as some are in these days, but was in great danger of being exalted because of them, which made it necessary that he be buffeted with this thorn in the flesh. It was through these visions that revelations were given. And it was doubtless by means of them that he was enabled to prophesy more than all others. In regard to the manner of his having visions, it is very plain from this language that he was utterly unconscious of everything around him while in vision. He was caught up to paradise, and it was so real to him that he could not tell himself whether he was actually taken up there in his body, or whether the mind was taken complete possession of by the Spirit of God, and shown things in the third Heaven. In either case, he was entirely shut away from earthly scenes. He was actually shown things in Heaven, and was utterly unconscious of things around him in this world. However much ridicule people may cast upon the idea of persons being shown things in Heaven now, they certainly were in Paul’s time. This is an important testimony in regard to the manner and nature of heavenly visions. Supposing it to be admitted that Paul’s body remained on the earth while he was seeing these things in Heaven. He was not dead. The functions of life would not have been entirely suspended. His heart would have beat and his blood would have circulated, but he would have been oblivious of everything transpiring around him. His mind would have been beholding things in Heaven.

This, as I have shown, is precisely the condition of Mrs. White while in vision. No spiritualist medium that I ever heard of was ever in any such condition. But Paul was, and doubtless others were when seeing things in heavenly vision. After Paul came back to his natural condition, he wrote out such things as were given him to communicate for the benefit of the church.

We next notice the case of Daniel. Certainly his visions were genuine. In chap. 10, we have quite a full description of his condition in vision. The prophet had been humbling himself greatly before God, and for three full weeks had tasted no pleasant food. Verses 5–11: “Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness [or vigor, margin] was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.”

Here is Daniel’s description of this vision. He was permitted to behold one of the angels of God and listen to his words. The Spirit of God came upon him, and through this agency he was enabled to see this vision. The others who were present “saw not the vision.” In fear and quaking they hid themselves. The manner of his beholding this is also worthy of notice. “He lifted up his eyes.” The effect of the vision upon him was such that he lost his strength. “There remained no strength” in him, yet he still heard the voice of the angel’s words. Soon after this he stood upon his feet.

As I have already stated in my description of Mrs. White’s condition while in vision, every one of these particulars is often seen in her case when she is in vision. The prophet Daniel continues his description of his own case as follows, verse 16: “And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Here the prophet speaks words to the angel, but positively declares there is no “breath in him.” He was not fainting or swooning. He had the possession of his faculties so that he could clearly understand what the angel said and did, and to any one who can conceive of the circumstances it must be evident that his mind was entirely removed from all earthly scenes. The case of Mrs. White as I have already described is precisely similar. She speaks words and sentences to her accompanying angel, never to others while in vision. But there is no breath as has often been proved by holding a looking glass before

her as she spoke. The power to speak is given, as it was in Daniel’s case, by the divine strength supernaturally imparted. These facts can be proved by scores and hundreds of witnesses.

Here we leave the Bible argument. To our mind, we have proved beyond a reasonable doubt that these visions are just such as the Bible teaches are given through the influence of the Holy Spirit. We have shown that the gifts of the Spirit were to be perpetuated in the church, that they were to be seen in the last days. We have taken the tests given in the Bible to show the difference between the spurious and the genuine, and every rule given proves these to be true. We have noticed nearly every instance where the nature of the manifestations of true visions in the Bible is given, and we find these exactly similar. We are compelled, therefore, to conclude that these are genuine visions of the Spirit of the Lord, or that the Bible has left us wholly unable to determine between the true and the spurious.

As the Scriptures are designed to “thoroughly furnish” the man of God unto all good works, we can rely upon them in this case. We believe these visions because the Bible teaches them. We use the rules given in that holy book and are forced to the conclusion that these manifestations are the work of the Spirit of God. Instead of our setting up these visions above and outside of the Scriptures as another rule of authority, as our opponents pretend, we claim that none can really take the Bible and fairly apply its teachings without accepting these visions as from God. The Bible is the supreme authority in deciding this as well as other questions. When it tells us to “try the spirits,” to “prove all things,” and “hold fast that which is good,” it is our duty to do this. We find by so doing that these visions harmonize perfectly with the Scripture, and that they in no case contradict themselves or the Bible. They everywhere teach the purest doctrine, and even their bitterest enemies admit that a person will be saved if he will obey them.

We have tested them as a people for nearly a quarter of a century, and we find we prosper spiritually when we heed them, and suffer a great loss when we neglect them. We have found their guidance to be our safety. They never have led us into fanaticism in a single instance, but they have ever rebuked fanatical and unreasonable men. They everywhere direct us to the Scriptures as the great source of true instruction, and to the example of Jesus Christ as the true pattern. They never claim to be given to take the place of the Bible, but simply to be a manifestation of one of those spiritual gifts set in the church by its divine Lord; and as such, should have their proper weight.

We admit that their influence upon S. D. Adventists during their past history has been weighty, but it has always been for good, and always had a tendency to make us a better people. Having been in exercise for so many years among us, we are certainly prepared to judge by this time in regard to the nature of their teachings. Our opponents hold various and contradictory opinions in regard to them. Some claim they are akin to spiritualism. This we totally deny. They preceded spiritualism in their manifestation. The first vision being given in 1844, while spiritualism in its modern development did not appear till 1848 in the Rochester knockings. This latter came as all counterfeits come, after the genuine has been seen. When spiritualism had fairly begun to claim public attention, and almost everybody believed it to be a wretched humbug, the visions pointed out its true character, and said in the plainest terms that it would increase and spread till it would wield a mighty influence. See Experience and Views, pp. 47, 48. No one thought then such a thing would be. But time has proved the truth of the statement. The visions expose the true character of spiritualism and fully condemn its teachings, speaking of it as a masterpiece of Satan, the work of demons, designed to deceive men to their eternal ruin, and as a special deception for the last days of time. There is no union or sympathy in the least degree between the visions and spiritualism.

Others of our objectors profess to think Mrs. White a good woman, but that she is self-deceived and thinks she has visions when she does not, or that she is diseased in some mysterious manner, and in this sickness her mind is in some way so disordered that she fancies she has this special light, &c. To any one who has any knowledge of the subject at all, this conclusion is so absurd as not to be worth noticing. It must be a very peculiar kind of sickness indeed that would affect a person at various and irregular intervals for nearly thirty years, enable her to live hours without breathing, and relate things concerning people she had never seen in the flesh, which none but their most intimate friends were aware of, to make predictions time and again which in years after were marvelously fulfilled, and to give her light to guide this body of people through some of the hardest spots in their experience, and help us out of the worst trials we have ever had, when the experience of our wisest ministers was unavailing. Such kind of fainting spells as these must be something new under the sun.

Other opposers claim that she is a rank deceiver, and pretends to have these visions when she does not, and thus lies and swindles. Of course if such be the case, she is one of the worst persons the world has ever seen, and should be exposed at once. But so far as this is concerned, we reply that there are too many living witnesses who have seen these visions, which I have shown are of such a character that they could not be pretended. The persons are scarce who can hold their breath three hours, and deceive skillful physicians by it, and do the things I have already referred to. This thing has been too long in progress to be done by collusion and deception, and there are too many living witnesses; for she has had visions at various times in the presence of large audiences where all were permitted to see for themselves. And no one can assign any sufficient motive for such deception. No deceiver could continue for thirty years to lead such a public life, to speak before such audiences, and write thousands of pages for the press without showing out his or her true character. Her writings are open to the inspection of the world, and we defy the closest scrutiny to detect one immoral sentence. Says our Saviour, “By their fruits ye shall know them.” Does he tell the truth, or not? She has ever led an active life of itinerancy, away from the comforts of home, laboring for the good of others as but few labor. She has proved herself the friend of the orphan, the sorrowing, and the destitute. Her life has been one of toil and suffering for others’ good, and we can only account for the bitter spirit of hatred which has followed her by recollecting that the same spirit was manifested toward her Master.

Some object to these visions because they are given to a woman. They would not think them so objectionable if they came to a man. In reply we would say, It is for God to choose his own agents. He has in ages past often chosen women in this capacity. Deborah was a prophetess. Judges 4: 4. King Josiah sought counsel from God through Huldah. 2 Kings 22: 14. Anna also was a prophetess. Luke 2: 36. Philip had four daughters, virgins, which did prophesy. Acts 21: 9. All these had visions. The Scripture says, “If there be a prophet among you I the Lord will make myself known unto him in a vision;” and the prophet Joel said, “Your daughters shall prophesy in the last days.” Acts 2: 17. So this objection is of no force.

Objectors urge further that, because the Revelator says, “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book,” &c., therefore, there was to be no further revelation from God. We reply that these visions do not add unto the book of Revelation, of which John writes. He is not speaking in regard to any writings except his own book, much less the whole canon of inspiration. The Bible had not been then collected as it now is into one volume, and was not for several hundred years after this. It is generally conceded by commentators that the gospel of John was written after the book of Revelation. So if this objection would apply in the case of these visions, which never claim to be a part of the book of Revelation, it would apply just as much to John himself, who wrote his gospel still later. But these words of John which I have quoted are designed simply to prevent persons from interpreting the book of Revelation and palming off their writings as his, or taking away a part. They have no reference whatever to other persons’ writing what the Lord revealed to them, and giving it to the world themselves.

It is again objected that the Bible alone is sufficient, because Paul tells us, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” If all Scripture is profitable, we suppose those portions are which teach the perpetuity of spiritual gifts, and that tell us they will be in the church in the last days, and tell us how to distinguish between the false and genuine. These prove the visions under consideration to be of the right stamp.

Paul, in speaking of the “Scripture,” is evidently referring to the Old Testament, which was in his day everywhere known by that designation. Some of the New Testament was not then written as we find by looking at the date of his epistles, and those of other books. Because Paul says the Scriptures were able to “thoroughly furnish” the man of God in his day to all good works, we should not conclude that the New Testament was of no account, or that those portions not yet written were valueless, or that the epistle Paul was then penning was to be rejected. This objection would apply with the same force against either of these that it does against the visions. But it may be said that these were given by the inspiration of the Spirit, and were therefore Scripture. Very well. Whenever they were put forth, they were to be tested by the rules given to determine that point. All we ask is, that the same rules be applied to every other case, and we will abide the result.

Seventh-day Adventists believe in these visions because the Bible teaches them. They do not make them in any sense a test of fellowship, knowing very well the prejudice which exists against everything of this kind, and that the people have been witnesses to many false manifestations. They leave every one perfectly free to come to their own conclusions concerning them. They are not ashamed of these visions, but thankful to God for his care and interest in giving them, as their instructions have been of great benefit. They claim the right to believe in them and to present the reasons for such belief. There are some in their churches who have not been acquainted with Mrs. White, or had evidence sufficient to satisfy them in regard to the visions. These are not disturbed. It is true that many of those who have longest believed in the tenets of this church have faith in the visions as from the Lord. These were at first as skeptical as any. But after much investigation and careful observation of the workings of this cause, they were forced to this conclusion.

The evidences which I have noticed are submitted to a candid public, hoping they will be fairly considered. There is much more which might be said; but it is believed that what is presented is sufficient to satisfy any one who will candidly consider the subject with a determination to arrive at the truth. We fully believe we have reached the last church, that the great day of God is soon to burst upon the world, and that the spirit of prophecy exists among his servants, as God has declared it would. To the question proposed at the head of this article, Do visions and prophecy exist among S. D. Adventists? we therefore answer, Yes.

GEO. I. BUTLER.