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    TO THE EDITOR OF THE ADVENT-CHRISTIAN TIMES: In the months of July and August last, there appeared in the columns of the Voice of the West a series of articles from the pen of Eld. T. M. Preble, entitled, “Ellen G. White and Her Visions.” We have had no opportunity to read these articles till now, having both been absent from the Office of the Advent Review during the summer and until within a few days past. Having now carefully read them, we think it our duty to speak briefly in reply, and request, as an act of justice, that our reply be inserted in the Voice of the West, now bearing the name of Advent-Christian Times. We might justly complain of the spirit which breathes through these articles; yet as this harshness of expression benefits no man in the estimation of the candid, we pass it by. We come, therefore, directly to the statements of Eld. P. He opens his quotations from the Review, of Nov. 17, 1868. Here is the sentence as given by Eld. Preble:DJWW 78.2

    “Seventh-day Adventists.... regard Sabbath-keeping essential to salvation; therefore, according to the principle laid down by Eld. G., they cannot fellowship those who violate the law of the Sabbath.”DJWW 79.1

    Here are the words as written by Eld. White:DJWW 79.2

    “Seventh-day Adventists believe it essential to salvation to keep all ten of the commandments. Consistent with their position, that the fourth commandment should be obeyed as sacredly as the other nine, they regard Sabbath-keeping as essential to salvation,” etc.DJWW 79.3

    It is thus seen that Eld. P., by putting parts of two sentences into one sentence, wholly hides the real ground on which Eld. White bases his argument. No man can show any flaw in the reasoning that if obedience to the ten commandments is essential, then the fourth commandment can no more be disregarded than can the second. But when we make the ten commandments essential to salvation, we occupy ground held substantially by almost every evangelical denomination. It is true that these denominations hold that the day of the Sabbath of the fourth commandment has been changed; but they hold that commandment as still obligatory. And hence they occupy ground in common with ourselves, that the ten commandments must be obeyed.DJWW 79.4

    Eld. Preble next quotes the words of W. H. Ball, from the Voice of the West, of Jan. 1, 1867. He gives authority to the words quoted by saying that W. H. B. “is now a member in good standing among Mrs. White’s followers.” That W. H. B. thought himself doing God’s service when he wrote the words which Eld. P. quotes from the Voice, we have no doubt: yet when he stated that Seventh-day Adventists hold that there are now no genuine conversions outside of their own ranks or their own teaching, and that no persons but themselves enjoy the favor of God, he stated this on the authority of his own reasoning or inference, from a single unguarded sentence in the Review. We do not hold such sentiments. Eld. Preble does us great injustice in thus making us responsible for the deduction of W. H. B. He is aware that this writer from whom he quotes has since made humble acknowledgment of the wrong done us in the articles which he wrote in the Voice of the West. He has done all that lay in his power to correct his injustice toward us. He made an acknowledgment of his wrong through the Voice, now Times. As Eld. P. has full knowledge of the frank and honorable retraction of W. H. Ball, he cannot be justified in the use he makes of his assaults upon us. Here are some of the words in which W. H. B. acknowledges his unjust course toward the Seventh-day Adventists. They are taken from the Review for July 7, 1868. He says:DJWW 79.5

    “I have put forth my best efforts to prejudice and influence first-day Adventists against this people and their views. I now see my mistake, and deeply feel my wrong in so doing.”DJWW 80.1

    Eld. P. next proceeds to quote from reproofs contained in Sr. White’s printed testimonies, to show (1) that the people who receive her teachings are much worse than other religious bodies; (2) that this evil condition is the result of her labors. It is very certain that much of Sr. White’s writings consist of reproof. It is also true that her labors in this respect are principally confined to those who have some degree of regard for her admonitions. Now observe the injustice of Eld. Preble’s reasoning: Because Sr. White reproves wrongs among our own people, and is comparatively silent concerning the wrongs of other religious bodies, it follows in his judgment from her own showing that the people who receive her admonitions are much worse than those who have no interest in them. But Eld. P. should bear in mind that many of the persons thus reproved did, at the time of receiving such reproof, think themselves about right; and that they felt concerning their own cases very much as do our religious friends who belong to the various denominations around us. The Seventh-day Adventists believe that there is danger of self-deception; and that one of the most important reasons why the gift of prophecy is placed in the church is that reproof may be given, and wrongs may be pointed out in the cases of those who are self-deceived. Are there no cases of worldliness, overreaching, and guile, among our first-day Advent brethren in which nevertheless the persons concerned are completely self-deceived? Are there no cases of hidden wickedness that need to be exposed, that the unwary may be saved from ruin? Are there no churches, nor ministers, nor laymen, among them, deserving of severe and searching reproof? Did there exist in their ranks a reprover like Sr. White, we might judge something of the relative condition of the respective bodies by the reproofs respectively given. But whatever may be said against Sr. White, or the Seventh-day Adventists, whoever will candidly read her writings will be constrained to say that they expose and condemn wrongs of every kind, and that they do not in a single case justify wrongs or evils. It is certainly very unjust to quote her severe censure of certain wrongs, and then to treat those wrongs as the direct result of her labor.DJWW 80.2

    Our limits will not admit the notice of everything referred to in the articles of Eld. P. We will attend to those of chief importance.DJWW 81.1

    Eld. P. quotes the statement of Sr. White relative to the small compensation which she has received for the labor of writing, and apparently to cast discredit upon this, and to show that she is a worldly, money-loving woman, he quotes also the following from Testimony, No. 14: “I have $500 in stock in the Institute.” Now this looks very bad to the readers of the Times. Yet had Eld. P. quoted the whole sentence, it would present a very different aspect. Here it is:DJWW 81.2

    “I have $500 in stock in the Institute, which I wish to donate; and if my husband succeeds well with his anticipated book, he will give $500 more.” Page 12.DJWW 81.3

    Sr. White has donated to the Health Institute the above-named sum; and Bro. White, as intimated by Sr. W., has done the same. These facts show that Eld. P. has, in this case, treated Sr. W. very unjustly.DJWW 82.1

    Sr. White speaks with great severity of those who move to Battle Creek ostensibly to share in its religious privileges, but really to promote their worldly interests. That such persons have brought evil into that church, is very true. But that this is chargeable upon the one who reproves the wrong, is entirely untrue.DJWW 82.2

    These things have to be encountered by other religious bodies, though they may not be reproved and corrected by them as they deserve. Let it be borne in mind that Eld. Preble is professedly exposing the evil influence of the visions over those who embrace them. With this view, he quotes, at considerable length, from Testimony No. 16, wherein certain persons are strongly reproved for selfishness, especially in the case of Sr. Hannah More. This may, in the opinion of Eld. P., afford proof that the visions tend to evil; but we fail to see how any reasonable person can regard it in that light. Nor does it aid his cause to say that those who were thus reproved were believers in the visions, while it is certain that wherein they erred they acted contrary to the uniform teachings of the visions. But it may be said that the testimony of Sr. W. proves the Battle Creek church to be worse than those who have no faith in the doctrines which that church professes to believe. But the persons reproved presented to human appearance no more selfish conduct than is constantly displayed by other classes of professed Christians. The testimony presented no contrast; it did not say that they “were sinners above all” men who profess godliness, but faithfully pointed out the wrongs done, that more watchfulness might be practiced, and such errors be avoided in the future. Surely, if such testimony as this stirs up the feelings of individuals, the fault is with themselves and not with the testimony which condemns the wrong.DJWW 82.3

    Eld. Preble uses very freely the reproof given the Battle Creek church in the case of Sr. More. That church is indeed very severely censured for criminal neglect in her case. Yet cases of a similar kind are transpiring in almost every community around us. This does not lessen the guilt of the Battle Creek church; but it does indicate that they are not alone in this kind of transgression. The case of Sr. More is as follows: While a missionary in South Africa she embraced the Sabbath of the fourth commandment. This closed against her the door for further labor in that position. She returned to the United States, and after spending a season in Massachusetts and Connecticut with our people, and with her own relatives, she came to Battle Creek, hoping to find employment as a teacher. She was in destitute circumstances, but her modest, retiring manner caused her to refrain from speaking of her wants, and with criminal neglect they were not inquired into. As it was not, at that time, convenient to get up a private school for her, the thing was neglected, and so this worthy woman left Battle Creek for Northern Michigan, where she died the following winter. This neglect on the part of the Battle Creek church was very culpable; although many persons in all denominations are pursuing a course similar to this their whole lives long, and yet supposing themselves good Christians. But it is extremely unjust to make Sr. White responsible for the wrong which she so pointedly condemns. Such a course on the part of Eld. P. can be justified when it is shown that her visions have ever sanctioned these wrong things.DJWW 83.1

    Having placed this matter before the readers of the Voice, Eld. P. terms it a sad tale for those “who claim to be the only true church on earth!” The Seventh-day Adventists have never put forth this claim. We attach great importance to the doctrines which we cherish; but we have ever held that God has true people wherever men are found who are obeying what light they have.DJWW 83.2

    Eld. P. quotes from Sr. W. at some length in condemnation of the spirit of worldliness that has come over many of our people. Then he quotes from Bro. White to show that he is in favor of this very worldliness which his wife so pointedly condemns. His quotation is from an article in the Review for Feb. 12, 1867, in which the worldly prosperity of Sabbath-keepers is set forth. He selects and italicizes two of the expressions, giving them a meaning utterly at variance with the whole connection. Thus he quotes: “What is there to hinder from getting rich?” And yet another sentence: “This is nearer as it should be.” This designedly gives the impression that there is, according to Bro. White, no evil in accumulating wealth; in fact, that it is a very commendable thing. Now the truth is, the question here cited was asked for the purpose of showing that the observance of the seventh day is no real hindrance to worldly prosperity with the common people. It was not written to show that God’s word approves of laying up treasures. And the last sentence was not written to show that adding to one’s wealth was “nearer as it should be,” but that raising their figures in the book of Systematic Benevolence was such.DJWW 84.1

    There can be no excuse for this application of the language by Eld. P., for the article closes by “suggesting remedies for that which threatens Seventh-day Adventists; namely, they are getting rich.” And here are the last two sentences: “And although it will be difficult for a rich man to enter the kingdom of Heaven, as illustrated by our Saviour, yet it is possible, if he be willing to become poor. Many are called, but few chosen of God as his precious jewels; and the heirs of the kingdom will finally be of the poor of this world who are rich in faith.”DJWW 84.2

    In the conclusion of his article for Aug. 3, he quotes again from Sr. White in condemnation of the use made of vocal and instrumental music by Sabbath-keepers in various places. She represents some of them as using songs and frivolous ditties. Eld. P. thereupon represents the Battle Creek church as a corrupt body, with which even a respectable non-professor would not stoop to associate. Now, it is only necessary to say in reply to this, that the songs to which Sr. White refers are such as are sung freely everywhere by the mass of professors of religion. No songs of a kind deemed immoral have ever been used, but simply those of a chaffy, frivolous character. These are what Sr. White so sharply censures, and which are now, we believe, laid aside by all our people.DJWW 84.3

    Eld. P. quotes a series of sentences uttered with reference to certain persons in our ranks, and gives the idea that Sr. White pronounces a sweeping condemnation of the whole body. He uses this to show that we are the worst of people; whereas, in those sentences no comparison is made with other bodies. How others would stand the test of her searching reproof remains to be seen. One sentence, however, should be noticed for its injustice. Here it is: “God has cursed the Office [the printing office at Battle Creek], and ‘Heaven frowns upon it’ — and, as she says, ‘angels are in tears’ over such a sight.”DJWW 85.1

    Now let us cite the words of Sr. White: “This spirit [selfishness] has to quite an extent cursed the Office, and Heaven frowns upon it.” The candid reader will observe that Sr. W. does not say that “God has cursed the Office,” as Eld. P. makes her say; but it is the spirit of selfishness in certain ones that has cursed it. Again, she does not say that Heaven frowns upon the Office, but upon this spirit of selfishness that has possessed certain persons connected with it. And further, she does not connect the weeping of the angels with the Office, as Eld. P. asserts.DJWW 85.2

    The case of Sr. More is made the subject of Eld. Preble’s article for Aug. 10. After quoting largely from Sr. White relative to the wrong of the Battle Creek church toward Sr. More, yet mutilating it in such a manner as to do Sr. White injustice, he endeavors to show that herself and husband are censurable for not relieving Sr. M. Let it be understood that Sr. M. was in the extreme northern part of Michigan, and that what Sr. White speaks of doing for her relief was the sending of means for her to come to Greenville. Eld. P. ’s principal point in showing that Sr. W. makes a false statement when she says that herself and husband had not [in August, 1867,] means to send for Sr. More, is found in that Eld. W., in the Review for March 2, 1869, advertises for sale a farm worth $3,800, near Greenville. He draws conclusions, however, that are incorrect and unjust. When Bro. White purchased and built in Greenville, he did it with hired money, expecting to be able to sell his property elsewhere. In this he failed. He had just passed a protracted and dangerous period of sickness from paralysis. During that time the larger part of his property was used up. When he learned just how his pecuniary matters stood, he found that, in consequence of his heavy expenses from sickness, he had not sufficient means to pay for his house and land in Greenville, even could he sell his property at Battle Creek, and use it for that purpose. But he was disappointed in not being able to sell, and was therefore placed in very straitened circumstances. Such was his situation at the time referred to by Sr. White. Indeed, the place was offered for sale because of this same heavy indebtedness. The reader will therefore see that Eld. Preble’s comments are unjust, and that Sr. White spoke only the truth in what she said.DJWW 85.3

    But when Bro. and Sr. White returned from Iowa, in October, 1867, through the liberality of the brethren in the West, they had means sufficient to send for Sr. More to come to Greenville. But, as duty seemed plainly to call them to the East, they decided not to send for her till their return, which was expected to be in one month. Certainly it was a reasonable thing to defer sending for her to come to their home till they returned themselves. But they were detained some three months; and when they returned, they wrote for her to come; but the navigation had closed, and Sr. M. could not come.DJWW 86.1

    Eld. P. next proceeds to some very ungenerous remarks, to the effect that they did not want to have her come. He quotes what Sr. W. says in showing that there were no worldly motives to induce them to desire the presence of Sr. M. in her family, as her help was not such as they needed, and argues from it that they did not feel any real interest in her case. Yet the very object of the language was to show that their interest in her case was entirely unselfish. Such a method of commenting as that adopted by Eld. P., is every way unwarrantable and unjust.DJWW 87.1

    Eld. P., in his fourth article, makes extracts from the visions, in which it is stated that a great work must be done for Sabbath-keepers; that they must be zealous and repent; that many are guilty of acts of oppression toward the poor; and that the True Witness is marking their course, declaring that he knows their work. He then quotes the following noble and soul-stirring exhortation:DJWW 87.2

    “Men and women professing godliness, expecting translation to Heaven without seeing death, I warn you to be less greedy of gain, less self-caring! Redeem, by noble acts of disinterested benevolence, your godlike manhood, your noble womanhood. Gain back true nobility of soul, and heartily despise your former avaricious spirit,” etc.DJWW 87.3

    But what is there wrong in all this? Does Eld. P. look complacently upon himself and his people, and say that there is no work that needs to be done for them? that they need not be zealous and repent? that they have no wrongs to overcome, or that if they have, it is of no consequence whether they are warned thereof or not? And should the exhortation last quoted be heeded by those to whom it is addressed, what would be the result? Disinterested benevolence, godlike manhood, noble womanhood, and true nobility of soul. Such would be the fruit of the visions if men and women would heed this testimony. And it is such divine traits as these that Eld. P. denounces when he unblushingly declares the fruits of the visions to be unholy and pernicious.DJWW 87.4

    These remarks are a sufficient reply to the greater portion of the article under consideration. But a few items are worthy of particular notice. He endeavors to prove that we direct attention to the writings of Sr. White to the neglect of the Bible, by the following quotation from Eld. White: “The work to be done in which we appeal for help at this time is, to induce all Sabbath-keepers to read these works and inform themselves as to the things taught in them, and thus be prepared to judge as to the nature of our work.” In this short extract, Eld. P. twice inserts in brackets the words, “not the Bible,” “not the Bible,” thus insinuating that the study of the Bible is made of little account. This is an unworthy insinuation; for all who have any acquaintance with the visions know that they, as well as all writers and speakers in the ranks of Seventh-day Adventists, at all times, exhort to a careful and unremitting study of the holy Scriptures. And even a few paragraphs before, Eld. P. makes an extract from the testimony of the visions in which the young are severely censured for not reading the word of God enough.DJWW 88.1

    Eld. P. continues: “But we will return to the description Mrs. White gives of the wickedness of her followers.” On this he seems to dwell with especial glee and intense satisfaction, frequently exclaiming, “Who would wish to have any connection with such a people as this?” Now one of two things is here evident: If the visions are the false and deceptive operations Eld. P. claims them to be, they contain no proof that this people are in the low spiritual state described, and it is utterly unfair in Eld. P. to try to raise prejudice against them on this account. But, if they are in the condition set forth, then it is a good and necessary work on the part of the visions to point out these wrongs and try to have them put away; and he has no right to denounce the visions for such a course. Thus, take it which way we will, his work cannot be freed from the charge of unfairness and inconsistency. We would also call attention to the fact that it is not a characteristic of those who are practicing jugglery and deceit to be continually reproving wrongs and sins in their followers; but, on the other hand, to cater to their pleasure, selfishness, and carnal inclination. False prophets prophesy smooth things, that please the people. In this respect the visions give evidence of being just the reverse of what Eld. P. claims them to be.DJWW 88.2

    We will now hear Eld. P. endeavor to explain the cause of “so much wickedness among Mrs. White’s followers.” This he does by giving an extract from an article by Eld. White, in the Review of Nov. 26, 1867, as follows: “Satan calls three men to preach the present truth where God calls one.” It is true that Eld. W. made this remark; but he did not say that these men were ever permitted to enter the ministry. Eld. P. would carry the idea that three out of every four who are now preaching the present truth, were sent into the field by the devil. But any mind possessed with the least power of critical observation will see that no such idea is given by the language. Eld. W. was speaking of the temptations of those to enter the ministry who were not qualified for the work; and such are not employed.DJWW 89.1

    Again, Eld. P. says: “But let us remember that this is the people who condemn others as having the mark of the beast if they happen to have chosen to follow the teachings of God’s word, instead of following Mrs. White and her visions.” We have over and over again explained our position on this question. We do not claim that any one has yet received the mark of the beast, according to Revelation 14:9-12, as the connection shows that it will be received under a decree of civil authority, as opposed to the authority of God and his law. We keep the Sabbath now as a duty in obedience to the law of God, warning the people in view of a great increase of perils and dangers as we near the coming of the Lord, when faith will be more strongly tested, and the judgments of God fall upon the incorrigibly disobedient. No one claiming the faith of an Adventist can reasonably complain of this, seeing the Scriptures are so explicit on the increasing perils of the last days. This is so well understood by all who are conversant with our faith, that we are compelled to believe that any one who first becomes acquainted with our views, and then represents us as Eld. P. has above, does it either from prejudice or ill-will.DJWW 89.2

    Eld. Preble closes his articles with extracts from the confessions of different individuals, some of whom were reproved by the visions. That they believed in the visions is enough to set Eld. P. on the track of the visions, no matter how just the reproof; and to set him to attacking those who confess, no matter how humble and meek in spirit the confession may be. If there is anything that the true Christian will look upon with especial feelings of charity, it is a humble confession of errors. And why? Because it is so perfectly in keeping with the true spirit of Christianity. Therefore, it is no small cause of suspicion in regard to the standing of a professed Christian that he is free to find fault with the confessions of others; inasmuch as he who cannot appreciate the spirit of confession in others, virtually acknowledges the lack of it in himself. And it has ever been the case, that while the true Christian is ready to confess, the Pharisee or egotist is equally ready to deride, and to contrast the failings of the penitent with his own righteousness. The reason is evident in the very nature of the Christian life. They who live near enough to God to see their own weakness and errors in the light of his truth and purity, will be ready to confess; while they who live so far from God as to walk in darkness, cannot see anything in themselves to confess. The language of their hearts is, “God, I thank thee that I am not as other men — or even as this publican!” Isaiah bewailed his leanness, not because he was worse than those around him, but because he had a view of the glory and the righteous judgments of the Lord.DJWW 90.1

    Reading the extracts quoted by Eld. P., we are led to inquire, What evidence do they present that the visions are not of Heaven? or that they have a bad influence? First, a remark is quoted from the editor of the Review, that we all need a new conversion to the work of God; that many, at a late camp-meeting, confessed to their worldly-mindedness, and the editor remarks: “We presume it is so in all parts of the field.” We must say that we fail to see wherein this is against the visions, or those who believe in them. The Scriptures show that the “cares of this world” will be a great snare in the last days, and we fully believe that we are in the last days; hence, watchfulness or confessions in regard to these are especially called for. We think the love of the world is the crying sin of this age: it is that which shuts from the heart the love of the truth. We also believe it is not peculiar to those who keep the seventh-day Sabbath. We could give striking evidences on this point which would not be flattering to those who profess to be looking for the coming of the Lord, and who do not keep the Sabbath; but such evidences did not seem to us to be pertinent to a confession! though it might have relieved the acrimonious spirit of our accusers to see something of this kind.DJWW 91.1

    Paul not only died to the world, but confessed that in his service to Christ he died daily; and pressed forward, as not having already attained all he desired. We are willing to stand before the world committed to this principle, that while we are subject to the weaknesses of this mortal state, beset with the deceptions of the enemy, we need to renew our consecration to God, or, as the extract quoted says, “a new conversion to the work,” which we believe to be the work of God. We expect the unconsecrated to find fault, but we look higher for approval.DJWW 91.2

    Next come three confessions from girls working or having worked in the Review Office, that they had not been sufficiently consecrated to this solemn and important work; that they had indulged in pride and love of the world. All of which argues nothing against the visions of Sr. White.DJWW 92.1

    The confessions of those connected with the Health Institute contain nothing of which any one can reasonably complain — nothing to show a destitution of principle either on the part of the visions or of the persons confessing. The reading of the extracts is a sufficient refutation of the insinuations of Eld. Preble.DJWW 92.2

    Eld. Loughborough says he has received, read, and approved, Testimony, No. 12, and adds: “If ever we expect the finishing work to be accomplished in our hearts, and ourselves got ready for the judgment, our wrongs must be brought to our knowledge, seen, confessed, and forsaken.” The inference is, that the Testimonies tend to purity of life, and aid in the work of preparing for the judgment, by pointing out wrongs and leading the erring to confess. This is surely no evil work, and in doing this they can have no evil influence. And this we shall claim is the design and teaching of the visions, until their opposers succeed in pointing to at least one wrong which they uphold.DJWW 92.3

    Bro. W. H. Ball confesses his error in opposing the visions, and offers his own experience as proof that it is spiritual death to doubt or oppose the work in which S. D. Adventists are engaged. The quotation ends with these words: “My life during the past two years has been both an injury and a disgrace to the cause of God.” The italics are placed by Eld. Preble, and the whole is passed by with the single remark: “For this last statement we will give him due credit.” But let it be remembered that Eld. P. in this article is harping on the evil tendency of the visions, and the errors of the lives of those who believe in them; and he puts this case in the list. Yet he well knows that Bro. Ball was opposing the visions during the two years covered by the statement — opposing them as bitterly and unreasonably as Eld. P. now is; and this was what he considered so disgraceful. Yet Eld. P. sets this down as against the visions! His argument is as reasonable as it would be to conclude that Eld. P. is now laboring under the influence of the visions in his work of opposition, and to attribute the harsh, censorious spirit manifested in his articles to their influence. In this case he presents an entirely new phase of responsibility: the visions are made to bear the blame of those who have done wrong, contrary to their instructions, and also of those who disbelieve and openly oppose them!DJWW 92.4

    Much stress is laid on the confession of Eld. Cornell; and if this is erroneous, it is an anomaly in the history of error. We can find abundance of cases of parties flattering each other, and mutually sustaining each other in selfishness; but the main points in this case, as shown by Eld. P., are these: (1) Eld. Cornell has greatly erred; (2) the vision pointed out and exposed his error; (3) Eld. Cornell is a strong friend of the visions. These we say are the facts, for Eld. P. does not attempt to deny the correctness of the reproof given in the visions. And so his argument and conclusion run thus: (1) The visions reprove a wrong in Eld. Cornell; (2) Eld. Cornell confesses the wrong and accepts the reproof given in the visions; (3) therefore, the visions are bad, and have a bad influence on the minds of those who believe them! This may be hard on the visions, or it may be against the logical acumen of Eld. Preble. We are willing to leave it to the judgment of the candid.DJWW 93.1

    “But,” says Eld. P., “the clearest and fullest confession of all is from Eld. J. H. Waggoner.” Confession of what? that the visions have had a bad influence on him or his family? Let us see. First, an extract is given from a letter to the Review confessing that on account of wrong impressions received from others, he had not fully approved certain moves of Bro. White, as he (Bro. White) was recovering from his illness. The confession was based on the fact that these statements were erroneous, and so proved to be by a certificate of parties. Second, an extract is given from an article headed “Acknowledgment,” wherein is acknowledged the mercy of God as shown in a series of meetings just past, and his feeling of unworthiness to receive such favors, in which is no mention of the visions — no reference to them. Third, a long extract is given from an article wherein Eld. Waggoner warns of the danger — not of believing, but of denying, the visions. And herein must be found the ground of offense. The facts in the case as referred to in the article are these: (1) Eld. Waggoner felt it to be his duty to devote his life to the ministry, and in this he received opposition from his wife. This was before either of them knew Sr. White, or had received anything from her. (2) His wife continued to oppose him in his work in the same manner, and in the same spirit, after she became acquainted with the visions. (3) Her opposition to him in the discharge of his duty became so bitter and violent as to destroy the peace of the household, and divide the interests of the family, as all know who have had any observation of the facts. (4) The visions kindly pointed out to her the error of her course, and what course to pursue to unite her heart and interest to that of her husband, and so insure the happiness of both, and save her children from the distracting influence of her example.DJWW 93.2

    But this also was rejected. The alternative forced upon Eld. W. was, to continue in the discharge of his duty to God, and risk the displeasure of his wife, or to cease his labors as a minister to conciliate her feelings. Those who were acquainted with him, and knew his care and affection for his family, can witness to the struggle which passed in his mind as he saw the inevitable destiny before him, of seeing his family go to ruin under the bitter spirit of opposition manifested by his wife, or to renounce his calling in which he had conscientiously engaged, without any hope that he would therein retain the favor of God, or better the condition of his family.DJWW 94.1

    (5) In his absence, his eldest daughter, very tenderly cherished and highly prized by him, fell under the influence of designing persons, and was induced to contract a marriage against the wishes of her father, and in which he could see nothing but ruin in her pathway. This added greatly to his grief. And notice, here, that the visions were decidedly outspoken against this unscriptural course on the part of children.DJWW 95.1

    Now, we appeal to all: Is it just, is it honest, to represent that the visions have caused the desolation and ruin which have come upon the home of Eld. Waggoner? The course pursued by his wife and by their daughter was contrary to the warnings of the visions, and would have produced the same effect if no vision had ever been given. Why, then, does Eld. P. declare that this is the “terrible fruit” of the third angel’s message and of Sr. White’s visions? Nothing could be more unjust or more contrary to the facts in the case. And there is not a sentence in Eld. W. ’s article which gives the least countenance to the statements of Eld. Preble. Among other things, Eld. P. says: “Mrs. White, foreseeing the result, could faithfully point out to the elder that if he devoted his life to her third angel’s message, peace, union, and happiness, would forever depart from his heretofore happy family.” This is entirely a fabrication on the part of Eld. Preble. Sr. White never “pointed out” any such thing. Neither Sr. White nor Eld. Waggoner ever attributed any of his troubles to his preaching, nor does Eld. W. ’s wife, at this present time. Mrs. Waggoner freely acknowledges that her course is the cause of the trouble, and that had she ceased her opposition to her husband, and consulted his will in regard to their duty, as becomes a wife, she might have been happy where she has been miserable, and saved her husband and family from the evil which her course has brought upon them.DJWW 95.2

    In all the quotations given by Eld. P. he has thrown in remarks, giving a coloring to the sentences entirely foreign to the ideas of the writers, and his conclusions are uniformly contrary to the tenor of the truth. In looking at his perversions of the facts, we are led to pity the man who is so blinded by prejudice that he fails in every instance to do justice to those whom he opposes.DJWW 96.1

    It is not pleasant to meet attacks and personalities put forth in such a spirit as is manifested by Eld. P. Were it consistent with duty, we would gratify our feelings, and pass them by in silence. But where silence is construed to indicate fear to meet the points, and is made the excuse for reviling the cause which is dear to our hearts, as we believe it to be the cause of God, we feel constrained to notice them, and thereby save minds from being injured by groundless prejudice. In so doing, we have noticed his articles as briefly as possible, too briefly to do full justice to the facts in the case, considering the many instances of garbling the language of others, and perversion of facts which were to be noticed. And we conclude our remarks with an appeal to your readers, based on the text with which he prefaces his articles: “By their fruits ye shall know them.” (Matthew 7:20.) He starts out by asking, What is the fruit of Ellen G. White’s visions? Is the fruit good? or is it bad? This is a pertinent question, and one which we would rejoice to see candidly discussed in every paper in the land. We invite a fair application of this test to the visions in question. We ask no less; their most determined opponents can ask no more. And had Eld. P. treated the subject in the manner here indicated, we should never have asked the privilege of occupying space in your paper with a notice of his effort. But from a perusal of his articles we have felt compelled to prefer against them certain charges, which we think are fully sustained in these pages, such as (1) that the reasoning is unfair; (2) that the conclusions are unjust; (3) that what is claimed as the fruit of the visions is just the reverse; and (4) that the language is generally such as would be used by one whose object was to sneer and cavil, rather than that of him who was candidly seeking for the truth.DJWW 96.2

    What can be legitimately taken as the fruit of the visions? He claims that it is bad. Then we think all will agree with us in the proposition that, to make his claim good, he must show (1) that the visions counsel to that which is bad; and (2) that persons have performed bad acts, or have been led to manifest an unchristian disposition by following what the visions have taught. Here would be something which could properly be set forth as the fruit of the visions, on the strength of which the visions could be condemned. But suppose, on the other hand, that instances were produced where persons had committed sins against which the visions had warned them, and pursued a course which the visions declared to be abhorrent in the sight of God, and manifested evil traits of character which the visions told them plainly they must overcome or they would never be saved — could such sins, such wrong course, and such evil traits of character be taken as the fruits of the visions? Yet, strange to say, it is cases like this which Eld. Preble in every instance brings up to show the evil fruits of the visions. Wrongs, and sins, and evils, which, if the visions had been heeded, would never have been committed, are brought forth as the fruit of the visions themselves! If such perversion as this can be surpassed, we have yet to learn the instance. As well might we charge the frequent rebellions and sins of Israel upon “Moses and the prophets” who were sent to reprove and warn them against these things.DJWW 97.1

    If the visions have anywhere counseled that which is evil, let the passage be pointed out. If an instance can be found where a person has lived in sin, or acted anyway contrary to the word of God, or declined in piety and devotion, by following the instructions of the visions, let it be produced. But if no such case can be found, and if, on the contrary, the visions are shown to exhort to the practice of every virtue, to the shunning of every sin, to the maintenance of constant watchfulness and earnest prayer; if they expose sin and iniquity of every form and every degree, and enjoin the purest morality, why is such virulent hostility manifested against them? Let their opposers answer this in the fear of God, as it must be met in the “great day.”DJWW 97.2

    J. N. ANDREWS,
    Battle Creek, Mich., Dec., 1869.

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