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Review and Herald, Vol. 28, No. 9.

The Visions---Objections Answered

Review and Herald

Jul 31, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 31, 1866

The Visions---Objections Answered.

(Concluded.)

OBJ. 35. But say the Iowa objectors, The pay that sister White gets shows that she is not a true prophetess. They then refer to some of the ancient prophets, and the privations and persecutions which they endured, and assert that if the visions of Sr. W. were genuine, she would receive the same treatment. They think it a horrible thing that her works gain her a support. They have grown wiser than Paul who thought the laborer was worthy of his hire. They would doubtless be glad to see her reduced to penury, persecuted, imprisoned, stoned, and driven for shelter to the dens and caves of the earth. If this is not their idea, then there is no point to their objection. All we have to say is, that there is feeling enough against her to do all this; and the only reason it is not done is undoubtedly because people, the objectors with the rest, have not power to carry out the bitterness and malignity of their spirits toward her. In touching the question of her pay, they have struck the wrong vein; for their own course toward her is an utter refutation of their charge.
OBJ. 36. The number of the Beast. She saw in 1847, says the objector, that the number 666 of the image beast was made up. This is based on language found in Word to the Little Flock, p. 19, as follows: "I saw that all who would not receive the mark of the Beast, and of his image in their foreheads or in their hands," could not buy or sell. (o) "I saw that the number (666) of the Image Beast was made up; (p) and that it was the Beast that changed the Sabbath," &c. Now says the objector from the West, she here teaches that the number is the number of the image beast, but the Review now teaches that the number belongs to the "first" or papal beast; and besides, the image beast has no number; and therefore the vision is notoriously false and out of joint. And hereupon a little "Voice" pipes up in the East to re-echo the sentiment, as it thinks such facts "though painful [?] to learn," "should be more generally known;" and lo, like their prototypes of old, they make merry and send gifts one to another. Rev. xi, 10. It is perhaps almost too bad to upset this little cup of froth over which they gloat with such apparent delight; but facts will most effectually do it. Those who have the Word to the Little Flock, and can read it for themselves, will notice that this vision was not published by sister White, but by another person. They will notice also that all through the vision, letters are inserted inclosed in parentheses, like the letters "(a)" and "(p)" in the extract above given. These refer to scriptures placed at the bottom of the page, and were the work of the publisher, not of sister W. They will then notice that the figures 666, in the sentence "I saw that the number (666) of the Image Beast was made up," are likewise inclosed in marks of parenthesis, showing that their insertion is also the work of the publisher, and no part of the vision itself. Then we have, as the testimony of the vision, simply this: "I saw that the number of the Image Beast was made up." We now inquire what is meant by the "Image Beast?" We do not think it can refer to the two-horned beast, as there would seem to be no propriety in calling a beast an image beast, because it makes an image to another beast, any more than there would be in calling that the image beast, to which the image is made. We therefore incline to the view that by the expression "Image Beast," is meant the image which the two-horned beast makes to the first beast, and which he endows with life, causing it to speak, and attempt various other acts. Assuming that the image is what is referred to, though we assert nothing on the point either way, then it follows from the vision that this image has a number. It is certain that the first, or papal, beast, has a number, and his number is 666, as Rev. xiii, 18 plainly informs us; and it would not damage the likeness in any respect for the image of that beast to have a number also; whether the same or another would not matter. Doubtless more light will be given on this point as we approach the time of its fulfillment. But it may be said, The vision asserts that the number was already made up in 1847. Nothing of the kind; for we are expressly carried forward to the time when we can neither buy nor sell without the mark of the beast, a period yet future, for the time when the number would be made up; and as just remarked, as we approach that time, doubtless the developements of the prophecy will afford us a better understanding of this point. All we care to show here, is what we have shown, namely, that the number 666 which belongs to the first beast, is not the number that the vision here speaks of, though the one who published the vision, no doubt at the time sincerely supposed it was, and hence inserted the figures. The vision therefore does not apply the number 666 to any other beast but the papal beast, where the scriptures place it. The objector has here suffered himself to be misled. Placed by the side of the facts, his objection disappears; and no discrepancy is found to exist between what this vision contains and what the Review now teaches, or has at any time taught.
OBJ. 37. The visions teach, says the objector, that the negro race is not human. We deny it. They do not so teach. Mark the language: "Since the flood there has been amalgamation of man and beast, as may be seen in the almost endless varieties of species of animals, and in certain races of men." This view was given for the purpose of illustrating the deep corruption and crime into which the race fell, even within a few years after the flood, that signal manifestation of God's wrath against human wickedness. There was amalgamation; and the effect is still visible in certain "races of men." Mark, those excepting the animals upon whom the effects of this work are visible, are called by the vision, "men." Now we have ever supposed that anybody that was called a man, was considered a human being. The vision speaks of all these classes as races of men; yet in the face of this plain declaration, they foolishly assert that the visions teach that some men are not human beings!But does any one deny the general statement contained in the extract given above? They do not. If they did, they could easily be silenced by a reference to such cases as the wild Bushmen of Africa, some tribes of the Hottentots, and perhaps the Digger Indians of our own country, &c. Moreover, naturalists affirm that the line of demarkation between the human and animal races is lost in confusion. It is impossible, as they affirm to tell just where the human ends, and the animal begins. Can we suppose that this was so ordained of God in the beginning? Rather has not sin marred the boundaries of these two kingdoms? But, says the objector, Paul says that "God hath made of one blood all nations of men for to dwell on all the face of the earth," and they then add, "Which shall we believe, Paul or E. G. White?" You need not disbelieve E. G. White, in order to believe Paul; for there is no contradiction between them. Paul's language will apply to all classes of men who have any of the original Adamic blood in their veins; and that there are any who have not this, is not taught by the visions, nor claimed by any one. But for this text to weigh anything in favor of the objector, he must take the ground that God made every particle of blood that exists in any human being. Is this so? Then God made all the scrofulous, leprous, or syphilitic blood that courses in the worst transgressor's veins! From any view which leads to such a blasphemous conclusion, we prefer to be excused.
But what has the ancient sin of amalgamation to do with any race or people at the present time? Are they in any way responsible, or to be held accountable for it? Not at all. Has any one a right to try to use it to their prejudice? By no means. The fact is mentioned simply to show how soon men relapsed into wickedness, and to what a degree. But we are to take all races and peoples as we find them. And those who manifest sufficient powers of mind to show that they are moral and accountable beings, are of course to be esteemed as objects of regard and philanthropic effort. We are bound to labor, so far as in our power, for the improvement of their mental, moral, and physical condition. Whatever race of men we may take, Bushmen, Hottentots, Patagonians, or any class of people, however low they may apparently be in the scale of humanity, their mental capabilities are in every instance the basis on which we are to work, and by which we determine whether they are subjects of moral government or not. Then what about all this ado over the charge, which is itself false, that the visions teach that the negro is not a human being? What does it amount to? It is simply an effort to create prejudice in the minds of the people, unworthy any one who makes any pretensions to being a Christian, or even a gentleman.
OBJ. 38. A point occurs on p. 301 of Spiritual Gifts, Vol. iii, concerning which several good brethren have written, not as the objector, to find fault and pick flaws, but for information. The language is concerning the system of sacrificial offerings which was established with Adam after the fall, and reads as follows: "This system was corrupted before the flood by those who separated themselves from the faithful followers of God and engaged in the building of the tower of Babel." An unfortunate typographical error which has crept in here, makes the language place the building of the tower of Babel before the flood. After the word "flood," a comma and the word "and," have been left out. It should read thus: "This system was corrupted before the flood, and by those who separated themselves from the faithful followers of God, and engaged in the building of the tower of Babel [after the flood, of course, understood]." It is a statement simply, that both before and after the flood, the system of sacrifices was corrupted by mankind.
OBJ. 39. Suppression. We now come to the great outcry about suppression. This the reader will at once understand cannot be urged as an objection against the visions themselves. If any wrong has been committed in this direction, it lies at the door of those who have had the charge of their publication. But there are charges made here which are infamously false. The visions are accused of following the views of this people; and as our views change, the visions must change to correspond; and if they cannot be changed they must be suppressed. To use the objector's own language, "All such visions are put where it is not an easy matter to get hold of them. Had it been possible they would long ago have destroyed them." We pronounce this an unvarnished, malicious falsehood; and those who make it, and those who love it, are respectfully referred to Rev. xxii, 15.
They cannot produce the first particle of evidence that there has ever been any attempt or design on the part of the leaders in this work to suppress any of the visions. Having once published them and spread them through the ranks of believers, any one could see that it would be sheer folly to attempt any such thing. No; be it understood that we stand by everything that has been shown. And what is the great proportion of that which is charged upon us as suppression? Simply matter that has been once published, and the edition becoming exhausted, has not been re-published. Now is there any law compelling us to keep on hand an edition of every vision that has ever been published? We certainly wish we had them, and could put them on sale at this office. But because the editions are all exhausted, Oh, says the silly charge, they are now suppressed! This might just as well be said of every book that chances to be out of print.
But in such visions as have been re-published, portions have been omitted. How is that? Very well. It not unfrequently happens that much that is shown in vision has a special application to circumstances as they exist at the time the vision is given. Now when the vision has once been fully published and accomplished its object as far as the then existing circumstances are concerned, is it not perfectly right and proper to re-publish only such portions as are of importance and utility to subsequent times? All will concede that it is.
But it is claimed that objectional features are left out because they are not now believed. In answering these objections thus far we have answered among others the very points which are claimed to have been suppressed, and shown that they contain nothing but what we now fully endorse; so that this objection so far is of no weight. But further, we can show that those points are no stronger than others which are retained; so that the objection fails in this respect also. The two principal points are these: Speaking of those who fell off from the Advent path to the world below, she says, "It was just as impossible for them to get on the path again and go to the city, as all the wicked world which God had rejected." Word to Little Flock, p. 14. This is omitted on page 10 of Experience and Views. Was it because this point was not then believed? If so, look at another statement found on p. 43 of the same work: She saw the world before the throne, and when Jesus rose up from the throne not one ray of light passed to the careless multitude, but they were left in perfect darkness. Now which expression is the strongest? We say the latter, or, at least, it is just as strong. The other point is in what was shown about false reformations: "The reformations that were shown me were not reformations from error to truth, but from bad to worse; for those who professed a change of heart had only wrapped about them a religious garb which covered up the iniquity of a wicked heart. Some appeared to have been really converted, so as to deceive God's people; but if their hearts could be seen, they would appear as black as ever." As we have not proof to the contrary, we will take it for granted, as the objector claims, that these statements were published in the Present Truth, of Aug. 1849. Concerning their import we will only say that they do not prove that every conversion since 1844 has been spurious, as the objector asserts. They are speaking of the conversions made by these false revivals, which were not conversions from error to truth. It is not asserted that there could be no conversions from error to truth, and that such would not be genuine. The point now before us is, Were these statements omitted on p. 27, of Experience and Views, because they were not believed, at the time the vision was re-published? We say, No; for expressions are retained which are still stronger. Thus: "The reformations that were shown me, were not reformations from error to truth. My accompanying angel bade me look for the travail of soul for sinners as used to be. I looked but could not see it; for the time for their salvation is past." Concerning the expressions, "The time for their salvation is passed," and "the wicked world which God had rejected," we have already spoken, and have no occasion to speak further here. We introduce them only to show that there are expressions retained in the visions, which viewed from the objector's standpoint, are far more objectionable than those which he claims are omitted on account of their objectionable features. Their omission, then, so far as any objection based on them against the visions is concerned, is a matter of complete indifference. The objector is therefore at liberty to make of it what he can.
Let us briefly recapitulate that the reader may look at all the facts in connection:
1. Every vision, except such as pertained exclusively to individual cases, has been once published, put in print, and indiscriminately circulated, where friend and foe could alike obtain them. Attempts to suppress any of these would be utterly futile.
2. The main body of what we are accused of having suppressed, is simply the editions of some visions, which having all been sold, have not yet been re-published!
3. Portions which are claimed to have been suppressed from some evil design, are simply some things which related to particular and local circumstances, and having accomplished their object, have not been inserted when that which is of general interest has been re-published.
4. Expressions are retained inculcating the same sentiments, in language still stronger than those which the objector claims to have been suppressed on account of their objectionable features; so that the teachings of the visions are not altered a whit by the omission of those things which he asserts have been left out because they are not now believed.
5. In answering these objections we have answered all the points which are set forth as suppressions, and have shown that they contain nothing but what we still fully endorse.
6. If the objector could maintain his points, what would he prove? Nothing against the visions themselves, but only against those who have had the charge of their publication.
In view of these facts this objection dwindles to a point that is not visible to the naked eye. And all the assertions that certain visions are not now for sale at this office because we do not now believe them, or that there has been any effort made to call in visions for the purpose of suppressing them, or that if we could have got hold of them, they would long ago have been put out of the way, or anything of the kind, we brand as infamous calumnies, and bold and barefaced untruths.
We have now followed the objector through his list of objections against the visions, finding none of them valid, and many of them weak and puerile in the extreme. We might have left them, with no fears that any person of a pure and ingenious spirit, and honest and upright heart, would have been permanently turned from the right path, by their influence. But considerable vain and empty boasting may be stopped, by thus refuting them in order. Two things we have gained by this examination: first, a deeper knowledge of the inherent weakness of the opposition, and clearer views of the beauty and harmony of the visions themselves.
One other point should perhaps be mentioned before closing. Some one may say, Then you make the visions a second New Testament, a Mormon Bible in your system. We do not, as the following reason will show: We have ever held, as set forth in this article, that the word of God, the Bible, is the great standard by which to test all these manifestations. "To the law and to the testimony. If they speak not according to this word, it is because there is no light in them." All gifts of the Spirit in the church must be thus tested. Now it is evident that that which tests, occupies a higher position than that which is tested by it. This, in one word, expresses our view of the relative position which the Bible and the visions sustain to each other. But when a manifestation accords with the word, and gives every evidence that it is a genuine manifestation of the Spirit of God, we submit it to the objector himself to say how far we may regard it lightly or despise or transgress its teachings with impunity.
In conclusion, we would urge the reader to study Spiritual Gifts and Testimonies to the Church more fully, and endeavor to follow their teachings more closely. Those who do this to the greatest extent,exemplify most of the spirit of Christianity in their daily lives; and such have no doubts, and find no difficulties, in the visions. The objections all come from those who manifest the least of their spirit in their daily walk and conversation, and who are least acquainted with their manifestation.
And you who love the present truth, who feel your hearts swelling with gratitude, as you view the pit of darkness from which it has taken you, and the glorious light it has thrown upon your pathway, remember that the visions are intimately and inseparably connected with this work. We have yet to learn of any one who has given up the visions, who has not also given up the main pillars of present truth. How is it with those who have lately risen up in opposition in Iowa? They have already surrendered the great truths of the Three Messages, the Two-horned Beast, the reckoning of the prophetic periods, and consequently the Sanctuary work in Heaven. How long they will retain even the Sabbath, or any practical view of the doctrine of the second advent, time will determine. Are you willing to follow the guidance of such men?
May the Lord bless you, and help you to "prove all things," and "hold fast that which is good." May he enable you to heed his injunction, to "despise not prophesyings;" and may you "come behind in no gift, waiting for the coming of our Lord Jesus Christ."

Things that Fail, and Things that Abide.

By Mary M. Osgood

"And now abideth faith, hope, love, these three; but the greatest of these is love." 1 Cor. xiii, 13.—Macknight.
EVERY earthly reed seems breaking— Every earthly refuge failing— I can find no place of resting, Unless I could rest in God. But the Lord seems to forget me While these trials press upon me— Tell, oh! tell what now can cheer me, As I bear this heavy load?
Stricken child hast thou forgotten, What I give as a love token? Said I not that I would chasten And rebuke those whom I love? Have I left thee, will I leave thee? Never! unless thou first leave me— No! though thy distrust has grieved me, Thou my faithfulness shalt prove.
For the humble and confiding, There's a secret place of hiding— And things even here abiding— Sent to cheer on life's rough sea. Come, thou tempest-tossed and driven, Seek the peaceful sheltered haven— Storms of earth have never riven Love's firm rock, prepared for thee.
'Mid life's sand bars now thou'rt sailing, Where the stoutest hearts are quailing, At the signs of woe and wailing— Signs by prophets long foresold. Will your cable through the storm last? Is your anchor sure and steadfast? Have you it within the vail cast? There, and only there 'twill hold.
Faith and Hope and Love eternal, Rock and Anchor are, and Cable; But with these thou'lt not be able To outride, if one prove weak. Faith must hold when tried by fire— Hope grow strong, as flames rise higher— Know that while I sit as trier, Thy best good alone I seek.
If in me thy faith reposes, While the flame its strength discloses, Like the faith of Paul or Moses It shall hold thy anchor fast. Then by faith, with boldness enter Through the vail. Let hope there center. Venture on me, wholly venture, I will keep till storms are past.
MARY M. OSGOOD. Rochester, N. Y.

John Wesley’s Remarkable Vigor

JOHN WESLEY preached, on an average, fifteen sermons a week. Instead of breaking down under this task, he wrote, when seventy-three years old, that he was far more able to preach than when three and twenty. His brow was then smooth, his complexion ruddy, and his voice strong and clear, so that an audience of thirty thousand could hear him without difficulty. This vigor he ascribed to continual travel, early rising, good sleep and an even temper.

The Sabbath.

By R. F. Cottrell

ELD. B. T. ROBERTS:—Dear Brother,—The love of truth, and a desire for the salvation of men, are my apology for taking this liberty of addressing you. In your paper of April, I notice an article under the above heading, written in reply to the following question from a correspondent: "Is it not just as much an act of disobedience in us to observe the first-day of the week as being holy to the Lord, when he commands us to observe the seventh, as it would have been for Naaman, the leper, to have gone to some other river when he was commanded to wash in Jordan?"
You preface your reply by saying, "We would not knowingly pervert the word of the Lord." This, from the character you bear, I am bound to believe. And I am glad you feel thus when approaching this subject, which you admit "is an important one." I esteem it truly important. But, while I would not question your sincerity, I wish to convince you, in the spirit of meekness, that your position is in reality a perversion of the word of the Lord. I hope you may see it so, and seeing it, turn your feet into the testimony of the Lord.
After quoting the fourth commandment, you ask, "What is the essential thing in this commandment?" If I were to answer this question, I should say, It is all essential—every word of it. Our Saviour said, "One jot or one tittle shall in no wise pass from the law." It should be obeyed then just as it reads. Your question implies that there is something non-essential in it. Did you mean so? Did the great Jehovah engrave non-essentials with his own finger on the tables of his testimony? Should any one ask concerning any other command of the Decalogue, what is the essential thing in it, you would think it a strange question. You would doubtless say, When God commands, it is essential that we obey.
But, after raising this question, you reply, "It is evidently to keep holy one-seventh part of time." Is it so, then, that the essential thing in the command is something not mentioned in it at all? The Sabbath truly is one-seventh part of our time, but the command makes no allusion to this fact. The idea is as foreign to the subject matter of the command, as it would be the truth to say that Americans make it a point to honor one-three hundred and sixty fifth part of their time, in remembrance of the declaration of independence. It is the fourth of July, and not an indefinite one-three hundred and sixty fifth part of time, that is honored on account of the declaration.
You further say, "Whosoever works six days and then keeps as sacred unto the Lord one day, meets the letter and spirit of this command. He keeps the seventh day." Is it so? Does not the command say, Remember the Sabbath day? Sabbath means rest; the Sabbath day is the Rest day. Whose Sabbath is it? The Lord's. Why? Because the Lord rested upon it. When he made the world in six days, he rested on the seventh; and for this reason he blessed and sanctified what? a seventh part of time? No, verily. He blessed and sanctified the day on which he had rested. "And God blessed the seventh day and sanctified it, because that in it he had rested." Supposing the law of our land required us to remember and honor the day of the declaration of independence. Would I satisfy the law by observing the first of January? That would be one-three hundred and sixty fifth part of time. Would it "meet the letter and spirit of the command?"
Please imagine Naaman, the Leper, reasoning just as you have reasoned. Elisha had commanded him to go and wash in Jordan. He reasons with himself: "What is the essential thing in this command? It is evidently to wash in water. The rivers of Damascus are composed of water, and I have a preference for them. 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean?'" Will not this "meet the letter and spirit of the command?" No, no! He reasoned not thus. I do him injustice. He knew that such a substitute would not be accepted as obedience; and so "he turned and went away in a rage." Jordan, however, is nothing more nor less than a stream of water; and the Sabbath is one of the seven days of the week. So the cases are perfectly parallel. But the Jordan was not to be found in Damascus, neither is any one of "the six working days," [Eze. xlvi, 1] the Sabbath. This title God gave exclusively to the day on which he rested. No other day of the seven is called the Sabbath in the Bible, and no other day ever can possibly become the Rest day of the Lord, until it become a fact that he rested on some other day.
Now dear brother, (for such I esteem you as long as you reverence God's holy word and desire to know and obey the truth,) I beseech you, in the spirit of meekness, to review this subject. If God rested on a particular day of the weekly cycle—on the definite seventh day, and not on an indefinite seventh part of time; if he blessed and sanctified the day on which he had rested, and not some other seventh part of the week; if he requires men to remember His Rest day to keep it holy; and if the seventh day has always come regularly to all the inhabitants of the earth, in Asia, Africa, Europe, and America—to all who are settled on any part of the globe; then all the sailing around the world that ever was or ever will be, either upon the seas or upon paper, whether eastward or westward, never can unsettle or frustrate the purpose of Him who made this rolling world and man to inhabit it, make void his law, so that he cannot justly judge by it those who have a knowledge of it, or remove his blessing and sanctification from the day, in its weekly return, upon which he has bestowed such abundant honor. If we honor this his day, we honor him. "This is the love of God, that we keep his commandments." "If you worship God in spirit and in truth, and love him with all your heart, there is no doubt" you will obey him in all his known requirements. Then you will not be under the necessity of falling back upon the "thousands of others" who have lived and died in ignorance of what you know. It is light rejected that brings condemnation.
You are right in saying, "The idea is preposterous," that "God has so arranged it that his children cannot keep one of the most important of his ordinances." He "did not intend that the same absolute time should be observed as the Sabbath," but the seventh day as it comes to the several localities of earth. It has never failed to come regularly and in its order, since the Almighty said, "Let there be light," and the evening and the morning constituted the first day. All, Jews, Mohammedans, and Christians are agreed in the numbering of the days of the week. God's providence has preserved the knowledge of the true seventh day. To suppose otherwise is preposterous. Had he not preserved this knowledge, he would have put it out of the power of his children to obey him.
Toward the close of your article you say, "But in a matter of so great importance, uniformity is desirable." The Lord knew it; and therefore did not leave it to us to choose a day, but appointed one himself.
But if the keeping of any one-seventh part of time "meets the letter and spirit of the command," then the term, "the Sabbath," must be just equivalent to "one-seventh part of time." It follows, then, that when Paul "reasoned in the synagogue every Sabbath," he must have reasoned there every one-seventh part of time, that is, all the time, leaving him no time to work at his trade of tent making, nor even to sleep. And further, if Paul did reason in the synagogue every Sabbath, as the sacred text affirms, and those Sabbath days were no other than those in which the Jews were accustomed to assemble, as none can reasonably deny, then there was no other Sabbath at that time, than the one that is now called, by way of reproach, the Jewish Sabbath; for if those were truly every Sabbath, no other day of the week was, at that time, the Sabbath nor a Sabbath of any kind. What is popularly called the Christian Sabbath, had not come into existence, when Paul's travels and labors were committed to parchment.
Yours in love.
R. F. COTTRELL.
Ridgway, Orleans Co., N. Y.

Decline in Church Membership.

Dr. Crane of the Methodist Episcopal church, says in the April number of the Quarterly Review:
"In the year 1856 there were 800,327 souls, members and probationers in our fold. Since that date, nearly one million of probationers have been reported. About ninety thousand deaths have also been reported. Had there been no losses except by death, we would this day have numbered about 1,700,000 members and probationers, whereas the number reported in 1864 is only 928,320 (and only 939 more in 1865). In eight years, three-quarters of a million of names strangely disappear from our church records. At the General Conference of 1864 the Bishops reported a decrease of 50,951 during the previous four years, and accounted for it on the ground that the war had broken up churches, and scattered societies over all the area where raged the battle, yet during these same years more than 100,000 accessions were annually reported."
What a sad picture of religious defection do these facts present! The M. E. Church is not now very exacting of its members. Its rules against worldly conformity are not very rigidly enforced. It is the largest, wealthiest, and most popular church in the land. It is very seldom, in these times, that one subjects himself to persecution by belonging to it. And yet, according to Dr. Crane, it has lost otherwise than by death, 750,000 members within the short period of eight years! Of these all may not have backslidden. But is it not probable that a larger number of backsliders remain in the church than of persons who have left it for any other cause?

The Duty of Secret Prayer

By Edwards

THERE are those who live in the neglect of secret prayer, showing their good will to neglect all the worship of God. He that prays only when he prays with others, would not pray at all, were it not that the eyes of others were upon him. He that will not pray where none but God seeth him, manifestly doth not pray at all out of respect to God, or regard to his all-seeing eyes, and therefore doth in effect cast off all prayer; and he that casts off prayer in effect, casts off all the worship of God, of which prayer is the principal duty. He that casts off the worship of God in effect, casts off God himself; he refuses to own him, or to be conversant with him as his God.—Edwards.

Fire Losses in the United States

THE losses by fire throughout the United States for the six months just ended, exceed those of the whole of any previous year. The losses up to date are reckoned at $45,000,000.

Who Has Deceived Thee?

"Who has deceived thee so often as thyself?"

A Few Questions for the Candid.

By A. S. HUTCHINS

“And ye shall know the truth, and the truth shall make you free.”
BIBLE truth enlightens the understanding, refines the taste, sanctifies the judgment, and draws the soul upward to God, as though attracted by a holy magnet. The truth received into the heart, and reduced to practice in the life, never fails to make its receiver a better person: and to such, eternal life will finally be granted.
But error perverts the judgment, stupefies the understanding, hardens the heart, and leads away from God and his truth.
We have long believed, that in the providence of God, his people were being gathered into the unity of the faith, preparatory to translation into the everlasting kingdom of his dear Son. One important means for the accomplishment of this object, we believe to be the gifts of the Spirit. That these gifts have in a very important manner been developed in our midst for a series of years, through the visions, we doubt not.
If we can trust our senses, if we can believe what we ourselves have heard, and have seen, and have experienced, in our own hearts, on this point, for fourteen years, then we may say, we believe Sister White's visions are from the Lord.
But we hear a voice saying that they are "not of God." Men's tongues, and pens are busily engaged to prove them false, and that they are a gross imposition upon those who receive them.
But who are these men? Are they the best acquainted with sister W., and with her daily walk, both in her public and private life? Are they the most meek and heavenly-minded men? Are they under a greater degree of the influence of the Holy Spirit, than those who respect and acknowledge the visions as of heavenly origin? Is God in his infinite wisdom leading out, and urging on these people in their tirade upon the visions? If this is of the Lord, why do not the most spiritual see and recognize his hand in the matter? Why all this rejoicing in the ranks of our bitterest enemies on the question of the holy Sabbath? Why does this mixed multitude of professed Sabbath-keepers, and virulent no-Sabbath men, rejoice and dance together now? Truly Pilate and Herod have again made friends. Finally if these men are doing the will of God, why is it that they have renounced almost every cardinal point of present truth? Is it because the truth has kept such bad company that the whole must now be rejected?
Dear brethren and sisters, let us mark well the course of men who have gone off in a raid upon the visions; let us notice well the result of the present undertaking, and again learn the difference between those who receive, and those who reject the visions?
Are any shaken at all, read the answers to objections to the visions, now being published in the Review. We say again to all, Read them.
A. S. HUTCHINS.

Doubt.

By Jos. Clark

THE Bible speaks of the fearful and unbelieving; no doubt referring to those who fear to believe what God has spoken; the world are in this condition, they want a demonstration, and when it is granted, they are as dissatisfied as ever. Doubts creep into the mind on spiritual matters, and one being admitted, a host follow.
John Bunyan in his Holy War, writes of a class of enemies, most dangerous to the town of Mansoul, called doubters; and they act as spies, and are very active agents in subverting the city, as he terms it in his book.
Lately, I have been reading a little of the doings of Snook and Brinkerhoff, against the truths they once loved; and I confess it causes surprise in my mind, that those who were once so zealous could undergo so rapid a transformation, as to sentiment; and not only disbelieve the truth, but publish their darkness to the world, with such industry and zeal.
But I am still more surprised that they should venture in so leaky and rickety a craft as this one which has been tried to the loss of so many; that is, the ship of doubt and unbelief. All their objections seem to me puerile, and many of them unworthy of a common county pettifogger.
Even a child who is versed in the language of prophecy, would understand correctly what they seem to estimate as valid objections to the truth. I need not mention them as they are being fully investigated in the Review.
God is raising up, advocates to the truth, who are not ashamed to come out, and say before the world, what he would have them say. It is not for any one to contradict the words of God. Men may say that this or that truth is unreasonable to believe; but at the same time the unreasonable subject for our thoughts, lies in man's carnal nature, not in the truth.
If there is any thing strange in God, any thing unaccountable, it is his long suffering with this poor fallen race; not only for the time of six thousand years mentioned in prophecy, but especially the work included in the time of the end; and instead of thinking it strange, that such a message as the third should go to the world, we may wonder that he waits to give any message at all to ungrateful man.
If he chooses feeble man as an agent to his fellow man it is in harmony with his plan, as it has been so far developed; and although they are of like passions with their fellows, yet we revere them for Christ's sake, who sends them; and rejoice that they show evidence of consecration. May God bless them, and strengthen them more and more.
Of the visions we judge from their fruits; and it is all good that we have seen, to those who believe; but unmixed evil to those who reject them. There is in these works the transparency of truth, and the internal and external evidence of divine origin.
Jos. CLARK.
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