In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
Xyoo 1884, Ellen White tau txais nws zaj xwm txheej qhib rau sawvdaws pom zaum kawg. Zaj ntawd tau muab rau hauv Portland, Oregon. Nws zaj xwm txheej qhib rau sawvdaws pom thawj zaug tau muab rau xyoo 1844, hauv Portland, Maine. Yexus ib txwm qhia txog qhov kawg ntawm ib yam, nrog rau qhov pib ntawm ib yam.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“Tsis ntev tom qab lub sijhawm ntawd dhau mus, hauv xyoo 1844, kuv thiaj tau txais kuv thawj zaug qhov yog toog pom. Kuv tab tom mus xyuas Mrs. Haines hauv Portland, ib tug muam uas kuv hlub hauv Khetos, tus uas nws lub siab tau khi nruj nrog kuv lub; peb tsib leeg, txhua tus yog poj niam, tab tom txhos caug ntsiag to ntawm tsev neeg lub thaj pe hawm. Thaum peb tab tom thov Vajtswv, Vajtswv lub hwj chim tau los saum kuv ib yam li kuv yeej tsis tau hnov dua li yav tas los.”
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Kuv zoo li raug puag ncig los ntawm qhov kaj, thiab zoo li tab tom nce siab zuj zus tawm hauv lub ntiajteb. Kuv tig rov qab mus nrhiav cov neeg advent hauv lub ntiajteb no, tiamsis nrhiav tsis tau lawv li, thaum ntawd ib lub suab hais rau kuv tias, ‘Saib dua, thiab saib kom siab zog me ntsis.’ Thaum ntawd, kuv tsa muag ntsia, thiab pom ib txojkev ncaj thiab nqaim, raug tsa siab nyob saum lub ntiajteb. Nyob rau ntawm txojkev no cov neeg advent tab tom taug kev mus rau lub nroog uas nyob ntawm qhov kawg tom ntej ntawm txojkev. Lawv muaj ib lub teeb ci ntsa iab raug tsa nyob tom qab lawv ntawm qhov pib ntawm txojkev, uas ib tug timtswv qhia rau kuv tias yog ‘lub suab quaj thaum ib tag hmo.’ [SAIB MATHAI 25:6.] Qhov kaj no ci raws nkaus txhua txojkev, thiab muab qhov pom kev rau lawv tej taw, xwv kom lawv thiaj tsis ntog.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Yog lawv khaws lawv lub qhov muag ntsia ruaj nreb rau ntawm Yexus, tus uas nyob nraum lawv xub ntiag, coj lawv mus rau hauv lub nroog, lawv thiaj nyob nyab xeeb. Tiamsis tsis ntev ces qee leej qaug zog, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv twb cia siab tias yuav tau nkag mus txog hauv ntawd ua ntej lawm. Ces Yexus thiaj txhawb lawv zog los ntawm kev tsa Nws sab tes xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws sab npab ntawd muaj ib txoj kev kaj ci tuaj yoj hla saum pab advent, ces lawv qw hais tias, ‘Alleluia!’ Lwm tus ho lam tsis xav txog qhov kaj uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm mus deb ua luaj ntawd. Qhov kaj uas nyob tom qab lawv cia li tuag lawm, tso lawv ob txhais taw rau hauv txoj kev tsaus ntuj nti kawg nkaus, thiab lawv dawm ntog, plam tsis pom tus cim thiab Yexus, ces poob ntawm txojkev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Hauv hauv phau ntawv keeb kwm txog Ellen White uas muaj rau ntim, sau los ntawm nws tus xeeb ntxwv Arthur L. White, nws tau sau tseg ib nqe lus uas John Loughborough tau hais rau hauv xyoo 1893 General Conference Session.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
“Loughborough, thaum hais lus hauv rooj sib tham General Conference cuaj xyoos tom qab ntawd, tau hais tias: “Kuv tau pom Sister White nyob rau hauv kev yog toog txog tsib caug zaus. Thawj zaug yog kwv yees li plaub caug xyoo dhau los ntawd lawm.... Nws qhov yog toog qhib rau sawv daws pom zaum kawg yog xyoo 1884, hauv thaj chaw sib txoos pw hav zoov ntawm Portland, Oregon.” Ellen White Biography, ntim 3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Nws tseem yuav tau txais kev npau suav thiab tej yog toog pom tom qab xyoo 1884, tiam sis tej yog toog pom uas tshwm sim rau sawv daws pom xaus raws nraim plaub caug xyoo tom qab uas lawv tau pib, thiab ob qho yog toog pom qhib—qhov pib thiab qhov xaus—puav leej tshwm sim hauv tej lub nroog hu ua Portland. Lub nroog thawj yog nyob ntawm ntug hiav txwv sab hnub tuaj ntawm Tebchaws Asmeskas, hos lub nroog kawg yog nyob ntawm ntug hiav txwv sab hnub poob. Qee leej tej zaum yuav xav sib cav tias qhov tseeb no tsis txhais dab tsi tshaj li kev sib phim los ntawm tib neeg xwb, hos lwm tus kuj yuav sib cav tias lub hom phiaj ntawm cov yog toog pom qhib twb tau ua tiav lawm, yog li ntawd tus Tswv thiaj xaus lawv tom qab plaub caug xyoo.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Qhov laj thawj tiag yog vim muaj kev tsis mloog lus thiab kev ntxeev siab ntau zuj zus tawm tsam lub txiaj ntsim ntawm kev cev Vajtswv lus uas twb tau muab rau txoj kev txav Millerite lawm.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Tom qab kuv tuaj txog rau Oakland lawm, kuv raug ib lub nra hnyav vim kev mob nkeeg ntawm tej xwm txheej nyob rau Battle Creek, hos kuv kuj qaug zog thiab tsis muaj hwjchim pab tau nej. Kuv paub tias cov poov xab ntawm kev tsis ntseeg tab tom ua hauj lwm. Cov uas saib tsis taus tej lus txib meej ntawm Vajtswv Txojlus, lawv kuj saib tsis taus cov lus tim khawv uas ntuas kom lawv ceev faj mloog rau txojlus ntawd. Thaum kuv mus xyuas Healdsburg lub caij ntuj no dhau los, kuv mob siab thov Vajtswv heev thiab raug lub nra ntawm kev txhawj xeeb thiab kev quaj ntsuag. Tiamsis muaj ib zaug thaum kuv tab tom thov Vajtswv, tus Tswv thim txoj kev tsaus ntuj rov qab, thiab ib txojkev kaj loj puv nkaus chav. Ib tug timtswv saum ntuj los ntawm Vajtswv nyob ntawm kuv ib sab, thiab zoo li kuv nyob hauv Battle Creek. Kuv nyob hauv nej tej rooj sablaj; kuv hnov tej lus hais tawm tuaj, kuv pom thiab kuv hnov tej yam uas, yog Vajtswv pom zoo, kuv xav kom yuav raug lwv tawm mus ib txhis ntawm kuv txoj kev nco. Kuv tus ntsuj plig raug mob hnyav kawg li uas kuv tsis paub yuav ua li cas los sis yuav hais li cas. Muaj qee yam kuv hais tsis tau. Kuv raug txib kom tsis txhob qhia leejtwg paub txog qhov no, rau qhov tseem muaj ntau yam uas tseem yuav tsum raug nthuav tawm ntxiv.”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
“Kuv tau raug hais kom khaws tseg txoj kev kaj uas twb tau pub rau kuv lawm thiab cia nws tej hluav taws xob ci tawm mus rau Vajtswv haiv neeg. Kuv tau ua li no hauv cov ntawv sau hauv tej ntawv xov xwm. Kuv sawv thaum peb teev sawv ntxov yuav luag txhua tag kis rau ntau lub hlis thiab khaws cov ntsiab lus sib txawv uas tau raug sau tseg tom qab ob zaj lus tim khawv kawg tau pub rau kuv hauv Battle Creek. Kuv tau sau tej no tawm thiab maj nrawm xa tuaj rau nej; tiam sis kuv tau tsis quav ntsej saib xyuas kuv tus kheej kom tsim nyog, thiab qhov tshwm sim yog tias kuv poob cev qaug zog nyob hauv qab lub nra; kuv tej ntawv sau tsis tau tas txhua yam kom ncav cuag nej ntawm General Conference.
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
“Dua ntxiv, thaum kuv tseem nyob hauv kev thov Vajtswv, tus Tswv tau qhia Nws tus kheej tawm. Kuv rov qab nyob hauv Battle Creek dua ib zaug ntxiv. Kuv tau nyob hauv ntau lub tsev thiab tau hnov nej tej lus nyob ib ncig nej tej rooj mov. Cov ntsiab lus tshwj xeeb ntawd kuv tam sim no tsis muaj kev tso cai los piav qhia. Kuv cia siab tias yuav tsis raug hu kom hais txog lawv li. Kuv kuj tau muaj ob peb zaj npau suav uas txaus ntshai kawg nkaus.
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“Nej lub suab twg nej yuav lees paub tias yog Vajtswv lub suab? Tus Tswv tseem tseg hwjchim dabtsi cia los kho nej tej kev yuam kev thiab qhia nej txojkev uas nej tab tom taug raws li nws yog tiag? Nws muaj hwjchim dabtsi los ua haujlwm hauv pawg ntseeg? Yog nej tsis kam ntseeg mus txog thaum txhua daim duab ntxoov ntxoo ntawm kev tsis paub tseeb thiab txhua qhov ua tau ntawm kev ua xyem xyav raug tshem tawm tag, ces nej yuav tsis ntseeg li. Kev ua xyem xyav uas thov kom muaj kev paub zoo tag nrho yuav tsis txhob swb rau txojkev ntseeg ib zaug li. Txojkev ntseeg nyob saum pov thawj, tsis yog saum kev qhia kom pom tseeb kiag. Tus Tswv kom peb mloog lus rau lub suab ntawm tes haujlwm, thaum tseem muaj lwm lub suab nyob ib puag ncig peb thawb peb kom mus raws txojkev uas rov qab. Qhov no yuav tsum kom peb ua tib zoo mloog kawg nkaus thiaj paub cais tau lub suab uas hais los ntawm Vajtswv. Peb yuav tsum tawm tsam thiab kov yeej kev ntshaw siab, thiab mloog lub suab ntawm lub siab dawb paug yam tsis sib hais rov qab lossis tsis sib cog lus, tsam nws tej kev txhib nres mus thiab lub siab xav nrog lub zog ntxias los kav. Lo lus ntawm tus Tswv los cuag peb txhua tus uas tsis tau tawm tsam Nws tus Ntsujplig los ntawm kev txiav txim siab tsis mloog thiab tsis mloog lus. Lub suab no hnov hauv tej lus ceeb toom, hauv tej lus ntuas, hauv tej lus qhuab ntuas. Nws yog tus Tswv txoj xov ntawm qhov kaj rau Nws haivneeg. Yog peb tos kom muaj kev hu nrov dua lossis kom muaj sijhawm zoo dua, qhov kaj yuav raug rho tawm mus, thiab peb yuav raug tseg cia hauv qhov tsaus ntuj.” Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Muam Dawb tau qhia meej tias yog muaj kev ntxeev siab txuas ntxiv tawm tsam nws txoj hauj lwm qhuab qhia raws li tus yaj saub poj niam, ces “lub teeb yuav raug rho tawm mus, thiab” Kev Ntseeg Adventist Laodicea yuav raug “tso cia rau hauv txoj kev tsaus ntuj.” Xyoo 1915, lub teeb tau raug rho tawm mus lawm. Vajtswv yeej muaj peev xwm tag nrho los tsa ib tug yaj saub txiv neej lossis yaj saub poj niam sawv los thaum twg los tau raws li Nws xaiv yuav ua li ntawd. Nws tau tsa Elixas sawv los txuas Elijas qab, tiamsis tom qab xyoo 1915 tsis muaj ib tug yaj saub tseem ciaj sia raug tsa sawv los, vim tus Tswv tau “rho lub teeb tawm mus lawm.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Thaum hais txog cov npau suav thiab cov yog toog pom ntawm Muam White, muaj peb ntu. Ntu thawj yog plaub caug xyoo, thaum cov yog toog pom tshwm sim rau sawv daws pom, rau tej lub hom phiaj uas cuam tshuam nrog kev tsa txoj txiaj ntsim ntawd kom ruaj khov rau hauv lub siab ntawm cov uas tuaj nyob ntawd thaum cov yog toog pom tshwm sim. Ces txij xyoo 1884 mus txog rau thaum nws tuag xyoo 1915, cov yog toog pom thiab cov npau suav tau muab uas tseem yog rau kev txhim kho Vajtswv haiv neeg, tiam sis lawv raug muab rau yam ntiag tug. Ntu peb pib rau xyoo 1915, thiab tau muab cov pov thawj tias Laodicean Adventism nyob hauv txoj kev tsaus ntuj ntawm kev thim txoj kev ntseeg.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Cov Yixayeej thaum ub yog ib daim duab piv txwv txog Yixayeej niaj hnub no; thiab nyob rau lub caij uas kev fav xeeb tau loj hlob puv npo, uas Eli thiab nws ob tug tub, Hophni thiab Phinehas, sawv cev, “tsis muaj yog toog pom qhib dav.” Qhov laj thawj yog lawv txoj kev tsis mloog lus thiab kev fav xeeb uas loj heev. Vajtswv tsis hloov.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
“Yuav tsum muaj ib lo lus ceeb toom ntxiv raug muab rau tsev neeg Eli. Vajtswv tsis muaj peev xwm sib txuas lus nrog tus pov thawj hlob thiab nws cov tub; lawv tej kev txhaum, zoo li ib pawg huab tuab, tau thaiv tsis pub muaj nws tus Ntsuj Plig Dawb Huv lub xub ntiag. Tiamsis nyob hauv nruab nrab ntawm kev phem, tus me nyuam Xamuyee tseem nyob ruaj nreb rau Saum Ntuj Ceeb Tsheej, thiab lo lus xov ntawm kev rau txim rau tsev neeg Eli yog Xamuyee txoj hauj lwm tsa ua yaj saub ntawm tus Siab Tshaj Plaws.”
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Lo lus ntawm tus Tswv yog yam muaj nqis heev nyob rau hnub ntawd; tsis muaj yog toog qhib. Thiab tau muaj tias thaum ntawd, Eli twb pw hauv nws qhov chaw lawm, thiab nws ob lub qhov muag pib dim zuj zus, kom nws tsis pom lawm; thiab ua ntej lub teeb ntawm Vajtswv yuav tuag hauv lub tuam tsev ntawm tus Tswv, qhov chaw uas lub phij xab ntawm Vajtswv nyob, thiab Xamuyee twb mus pw tsaug zog lawm; tus Tswv thiaj hu Xamuyee.’ Xam tias lub suab ntawd yog Eli lub suab, tus me nyuam thiaj maj nroos mus rau ntawm tus pov thawj lub txaj, hais tias, ‘Kuv nyob ntawm no; vim koj tau hu kuv.’ Lo lus teb yog, ‘Kuv tsis tau hu, kuv tus tub; cia li rov mus pw dua.’ Peb zaug Xamuyee raug hu, thiab peb zaug nws teb tib yam ntawd. Ces Eli thiaj paub tseeb tias txoj kev hu uas muaj qhov zais ntawd yog Vajtswv lub suab. Tus Tswv tau hla dhau Nws tus tub qhe uas Nws xaiv lawm, tus txiv neej plaub hau txho, mus sib txuas lus nrog ib tug me nyuam. Qhov no nyob hauv nws tus kheej twb yog ib lo lus cem iab, los kuj tsim nyog, rau Eli thiab nws tsev neeg.” Patriarchs and Prophets, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
Hauv kev thim txojkev ntseeg ntawm tsev neeg Eli, tsis muaj kev ua yog toog pom qhib, rau qhov Lo Lus ntawm tus Tswv yog “muaj nqis” nyob rau hauv cov hnub ntawd. Lo lus Henplais uas txhais ua “muaj nqis” txhais hais tias “tsis tshua muaj”. Txij xyoo 1844 mus txog 1884, muaj “kev ua yog toog pom qhib,” uas tau muab rau Laodicean Adventism. Qhov no tau raug tsim tsa thawj zaug hauv keeb kwm ntawm Philadelphian Millerite movement, thiab xyoo 1856 nws pib qhia kom paub tias Philadelphian movement twb hloov mus rau Laodicean movement lawm, tiam sis cov kev ua yog toog pom qhib tseem txuas ntxiv mus, rau qhov Vajtswv ua siab ntev thiab muaj kev khuv leej.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Tom qab ntawd, xyoo 1863, txoj kev tawm tsam tawm tsam cov ntsiab tseeb hauv paus pib lawm, tiam sis cov “zeem muag qhib” tseem txuas ntxiv mus txog xyoo 1884. Ces muaj ib qho kev hloov tshwm sim. Hauv Exekees tshooj yim, plaub yam kev qias vuab tsuab raug nthuav qhia tias tab tom nce zuj zus hauv lawv qhov xwm txheej. Xyoo 1884 sawv cev rau qhov yuav luag xaus ntawm thawj tiam neeg thiab yog qhov pib ntawm tiam neeg thib ob. Keeb kwm Advent sau tseg tias xyoo 1881, thiab tom qab ntawd rov muaj dua xyoo 1882, ob qho kev loj hlob tseem ceeb hauv txoj kev tawm tsam tau tshwm sim.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
Xyoo 1881, tus Thawj Tswj Hwm ntawm General Conference (George Butler), tau sau thiab luam tawm ib co ntawv tshooj hauv phau Review and Herald, uas hauv ntawd nws tau sib cav tias qee feem hauv phau Vajlugkub raug tshoov siab ntau dua lwm feem, thiab thaum xaus nws cov ntawv ntawd nws yeej tau qhia meej tias muaj qee feem hauv phau Vajlugkub uas tsis raug tshoov siab. Tom qab ntawd hauv xyoo 1882, Uriah Smith, ib tug thawj coj hauv txoj hauj lwm tshaj tawm ntawv, thiab lub sijhawm ntawd kuj yog tus thawj coj hauv txoj hauj lwm kev kawm thiab, tau pib qhia tias thaum Muam White raug qhia txog tej lus twv txog yav tom ntej lossis keeb kwm dawb huv yav dhau los, nws cov lus yog raug tshoov siab, tiam sis nws tau sib cav tias thaum nws qhia txog cov kev qaug zog ntawm tus kheej ntawm cov mej zeej hauv pawg ntseeg, ces qhov ntawd tsuas yog nws lub tswv yim tibneeg xwb.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
Xyoo 1881 muaj ib qho kev tawm tsam qhib ntees tawm tsam txoj cai muaj hwjchim ntawm Phau Vajlugkub King James, uas Xatas tau ua los ntawm tus thawj tswj hwm ntawm pawg ntseeg; thiab tom qab ntawd, xyoo tom qab, tus thawj coj ntawm txoj haujlwm kev kawm thiab kev luam tawm kuj tau ua ib qho kev tawm tsam zoo ib yam tawm tsam txoj cai muaj hwjchim ntawm Ntsuj Plig ntawm Lus Qhia Yaj Saub. Txij xyoo 1884 los, cov lus tim khawv hais tias nyob rau cov hnub ntawd tsis muaj yog toog pom qhib ntees. Txij xyoo 1863 mus txog 1881, txoj kev ntxeev siab tau nce zuj zus mus txog theem uas twb suav nrog Phau Vajlugkub thiab Ntsuj Plig ntawm Lus Qhia Yaj Saub lawm, thiab tsis yog tsuas yog sawv cev rau kev tsis lees txais tej hauv paus xwb.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
Plaub phem uas raug sawv cev nyob hauv Exekees tshooj yim ntawd, raug coj los ua los ntawm cov txwj laus qub, uas sawv cev rau thawjcoj ntawm Yeluxalees, uas tau pib los ua ib lub koom txoos raug cai raws li Laodikea Adventism xyoo 1863. Lub sijhawm ntawd tau muaj ib zaj lus luam tawm hauv Review and Herald, uas qee cov kws tshawb keeb kwm muab rau James White ua tus sau, txawm li cas los xij cov ntaub ntawv pov thawj ntawm zaj lus ntawd yeej qhia ntau dua rau Uriah Smith tias yog tus sau tiag. Txawm yog li ntawd los, txoj kev foom phem tawm tsam kev txhim kho Yelikhau dua tshiab tau tshwm sim meej tseeb hauv James White, thiab Uriah Smith yog tus neeg uas tsim daim phiaj cuav xyoo 1863. Txog xyoo 1881, tus thawj tswj hwm ntawm General Conference tab tom tso cov zaj lus rau hauv Review and Herald uas sib cav tawm tsam txoj cai muaj hwjchim tag nrho ntawm phau Vajlugkub, ces xyoo tom qab ntawd Uriah Smith thiaj pib ib qho kev tawm tsam tawm tsam txoj cai muaj hwjchim ntawm Ntsuj Plig ntawm Lus Qhia Yaj Saub.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Cov txiv neej laus thaum ub uas raug cia siab tias yuav yog cov neeg saib xyuas ntawd twb tab tom coj tawm ib txoj kev tawm tsam qhib lug uas pib los ntawm kev tawm tsam rau cov tseeb hauv paus uas raug sawv cev rau hauv Miller zaj npau suav thiab raug piav qhia saum Habakkuk ob daim ntxhuav. Txij ntawd lawv pib tawm tsam ob tug tim khawv ntawm phau Vajlugkub thiab Ntsuj Plig ntawm Kev Qhia Yaj Saub. Hauv tib lub sijhawm ntawd (thaum ntxov xyoo 1880’s), tus thawj coj ntawm txoj hauj lwm kho mob, John H. Kellogg, pib coj kev ntseeg dab qhuas ntawm pantheism los qhia rau cov thawj coj ntawm pawg ntseeg. Xyoo 1881, James White raug muab tso so, thiab Muam White nyob nruab nrab ntawm ib qho kev ntxeev siab ntawm cov thawj coj uas tab tom hnyav zuj zus hauv txoj kev kawm, txoj hauj lwm kho mob, thiab txoj qauv nom tswv ntawm pawg ntseeg.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Txoj xov uas tau los txog xyoo 1856, uas yog qhov kaj ntxiv ntawm “xya lub sij hawm,” thiab kuj yog txoj xov rau Laodicea, tau raug tsis lees txais, thiab tus Tswv muaj lub hom phiaj yuav rov hais dua tib txoj xov ntawd hauv General Conference hauv Minneapolis xyoo 1888, los ntawm txoj xov uas Cov Txwj Laug Jones thiab Waggoner tau nthuav tawm. Lawv txoj xov tsis yog ib txoj xov tshiab, thiab thaum Cov Muam White hais rau cov uas tawm tsam lawv txoj xov, nws qhia meej tias cov neeg ntxeev siab ntseeg hais tias lawv qhov kev tawm tsam rau Jones thiab Waggoner txoj xov sawv cev rau lawv lub luag hauj lwm los tiv thaiv cov ciam qub, uas kuj yog cov hauv paus qub. Lawv qhov kev ntxeev siab qhia tawm tias txog xyoo 1888, lawv twb tsis to taub lawm tias cov hauv paus yog dab tsi, uas yog tias cov tseeb hauv paus sawv cev rau Khetos txoj kev ncaj ncees. Hauv cov ntsiab lus hais txog cov ciam thiab William Miller cov cai nws tau hais tias:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Peb yuav tsum paub rau peb tus kheej tias yam twg thiaj hu ua Kev Ntseeg Khetos, yam twg yog qhov tseeb, yam twg yog txoj kev ntseeg uas peb tau txais lawm, yam twg yog tej cai hauv Phau Vajlugkub—tej cai uas tau muab rau peb los ntawm txoj cai loj tshaj plaws. Muaj coob leej ntseeg yam tsis muaj ib qho laj thawj los ua lub hauv paus rau lawv txoj kev ntseeg, tsis muaj pov thawj txaus txog qhov tseeb ntawm zaj xwm txheej ntawd. Yog muaj ib lub tswv yim twg raug nthuav tawm uas haum raws li lawv tej kev xav uas lawv twb muaj ua ntej lawm, lawv yeej npaj txhij lees txais tam sid. Lawv tsis txawj xav xaus ntawm qhov ua rau mus txog qhov tshwm sim, lawv txoj kev ntseeg tsis muaj lub hauv paus tseeb tiag, thiab thaum txog lub sij hawm raug sim siab lawv yuav pom tias lawv tau tsa tsev rau saum cov xuab zeb.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Tug uas txaus siab so nrog nws tus kheej txoj kev paub tam sim no txog Vajluskub uas tseem tsis txhij tsis txhua, xav tias qhov no twb txaus rau nws txoj kev cawm dim lawm, tus ntawd tab tom so rau hauv ib qho kev dag ntxias uas coj mus txog kev puam tsuaj. Muaj coob leej uas tseem tsis tau raug npaj kom puv npo nrog cov lus sib cav raws Vajluskub, xwv kom lawv thiaj muaj peev xwm txheeb paub qhov yuam kev, thiab txiav txim rau txhua yam kab ke qub txeeg qub teg thiab kev ntseeg cuav uas raug muab los ntxias ua qhov tseeb. Xatas tau muab nws tej tswv yim nkag los rau hauv kev pe hawm Vajtswv, kom nws thiaj yuav ua kom txoj kev yooj yim ntawm Khetos txoj moo zoo puas tsuaj. Muaj ib pab neeg coob uas lees tias lawv ntseeg qhov tseeb rau lub sijhawm tam sim no, los lawv tsis paub tias yam twg yog txoj kev ntseeg uas ib zaug twb raug muab cob rau cov neeg dawb huv lawm—Khetos nyob hauv nej uas yog kev cia siab ntawm lub yeeb koob. Lawv xav tias lawv tab tom tiv thaiv cov ciam teb qub, tab sis lawv tsis kub tsis txias thiab tsis quav ntsej. Lawv tsis paub tias kev xaws rau hauv lawv txoj kev paub dhau los thiab muaj tiag tiag tus hwjchim zoo ntawm txoj kev hlub thiab txoj kev ntseeg yog li cas. Lawv tsis yog cov uas kawm Vajluskub kom ze, tiamsis yog neeg tub nkeeg thiab tsis xyuam xim. Thaum muaj kev txawv txav ntawm kev xav tshwm sim txog tej nqe Vajluskub, cov no uas tsis tau kawm kom muaj lub hom phiaj thiab tsis tau txiav txim meej tias lawv ntseeg yam twg, yuav ntog tawm ntawm qhov tseeb mus. Peb yuav tsum ua kom txhua tus pom qhov tsim nyog uas yuav tsum tshawb nrhiav qhov tseeb los saum ntuj los kom mob siab, xwv kom lawv thiaj paub tseeb tias lawv paub qhov tseeb yog dabtsi. Muaj qee leej lees tias lawv muaj kev paub ntau, thiab xav txaus siab rau lawv lub xeev, thaum lawv tsis muaj kev kub siab rau txoj haujlwm ntxiv lawm, tsis muaj kev hlub kub lug rau Vajtswv, thiab rau cov ntsujplig uas Khetos tau tuag rau, tshaj li yog lawv tsis tau paub Vajtswv ib zaug li. Lawv tsis nyeem Vajluskub [kom] txais yuav cov kua txob thiab roj nplua nuj ntawd rau hauv lawv tus ntsujplig. Lawv tsis hnov tias qhov ntawd yog Vajtswv lub suab tab tom hais rau lawv. Tiamsis, yog peb xav kom to taub txoj kev cawm dim, yog peb xav pom tej kab hluav taws ntawm Lub Hnub ntawm kev ncaj ncees, peb yuav tsum kawm Vajluskub nrog ib lub hom phiaj, rau qhov tej lus cog tseg thiab tej lus faj lem ntawm Vajluskub ci ntsa iab nrog tej kab ci ntawm lub yeeb koob rau saum Vajtswv txoj hau kev cawm dim, uas yog tej qhov tseeb loj kawg uas tseem tsis tau to taub meej.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Nqe lus no raug coj los ntawm nws zaj lus tim khawv thaum lub sijhawm xyoo 1888, thiab nws qhia tias cov neeg tawm tsam tab tom tsa ib lub hauv paus saum xuab zeb, txawm yog lawv tsis paub li ntawd. Nws hais tias, “Ib coob tus uas lees hais tias lawv ntseeg qhov tseeb tam sim no, tsis paub tias dab tsi yog txoj kev ntseeg uas ib zaug twb raug muab cob rau cov neeg dawb huv lawm—Khetos nyob hauv nej, yog txoj kev cia siab ntawm lub hwjchim ci ntsa iab. Lawv xav tias lawv tab tom tiv thaiv cov cim ciam teb qub, tiamsis lawv sov me me thiab tsis quav ntsej.” Nws qhia lawv tias tseem nyob hauv Laodicea tus yam ntxwv qub, rau qhov lawv yog “sov me me.” Thiab nws qhia tias “txoj kev ntseeg uas ib zaug twb raug muab cob rau cov neeg dawb huv lawm—Khetos nyob hauv nej, yog txoj kev cia siab ntawm lub hwjchim ci ntsa iab.” Khetos yog Pob Zeb Ruaj Khov Txhis, thiab raws li Pob Zeb Ruaj Khov Txhis, Nws sawv cev rau cov pob zeb muaj nqis hauv Miller zaj npau suav.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Cov lus ceeb toom twb tau los lawm tias: Tsis txhob pub ib yam dab tsi los nkag los uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum nws txij li thaum txoj xov ntawd tau los txog hauv xyoo 1842, 1843, thiab 1844. Kuv twb nyob hauv txoj xov no, thiab txij thaum ntawd los kuv tau sawv ntsug rau ntawm lub ntiaj teb xub ntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais ko taw tawm ntawm lub chaw ruaj khov uas lawv tau muab tso rau, thaum hnub dhau hnub peb nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav kom tau txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo li lub Pob Zeb Ruaj Khov Mus Ib Txhis. Nws tau coj kuv kev txij thaum uas nws tau raug pub los.” Review and Herald, Plaub Hlis 14, 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Nws qhia meej txog ib qho tseeb tseem ceeb ntawm cov neeg ntxeev siab, uas yog Exekees cov txivneej thaum ub, thaum nws hais tias, “Lawv tsis txawj txiav txim los ntawm qhov laj thawj mus rau qhov tshwm sim.” Cov neeg phem tsis muaj peev xwm los sis tsis kam txiav txim los ntawm qhov laj thawj mus rau qhov tshwm sim. Qhov tshwm sim ntawm lub rooj sab laj General Conference xyoo 1888 yog kev ntxeev siab loj kawg li, ua rau Muam White txiav txim siab yuav tawm mus, tiamsis nws tus timtswv coj nws tau txib nws tias nws yuav tsum nyob twj ywm thiab sau tseg txog keeb kwm uas sib phim ntawm kev ntxeev siab ntawm Khaula, Dasthas, thiab Anpila. Kev ntxeev siab ntawm cov txivneej thaum ub yog qhov tshwm sim, hos qhov laj thawj yog kev tsis lees txais zaj xov Laodikea uas tuaj txog nrog qhov kaj uas muaj ntau zog ntxiv ntawm “xya lub sijhawm” hauv xyoo 1856, thiab tom qab ntawd loj hlob mus rau kev ntxeev siab tawm tsam tej hauv paus hauv xyoo 1863, uas ces ua rau muaj kev tawm tsam rau thawj zaug rau phau Vajlugkub thiab tom qab ntawd rau Ntsuj Plig ntawm Kev Yaj Saub, nrog rau kev coj los qhia txog kev ntseeg dab qhuas ntsuj plig ntawm Kellogg.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Yog lawm, cov neeg sau keeb kwm qub qub ntawm tib neeg thoob plaws hauv keeb kwm tau muab tej yam pov tseg, kab ke qub, kev coj noj coj ua, thiab tej zaj dab neeg cuav los npog cov tseeb uas muaj feem xyuam rau txoj kev tawm tsam ntawd, rau qhov cov uas koom nrog hom kev tawm tsam ntawd ib txwm siv zog zais cov pov thawj.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Kev puas tsuaj rau cov uas nrhiav kev zais lawv tej lus sab laj kom tob ntawm tus Tswv, thiab lawv tej haujlwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Yaxayas 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Cov txiv neej uas Yaxayas tab tom hais rau hauv nqe no yog cov uas nws txheeb tias yog “cov neeg thuam uas kav haiv neeg no hauv Yeluxalees,” thiab yog tib cov txiv neej qub uas tau raug teem cia ua cov neeg zov hwm haiv neeg hauv Exekees tshooj yim. Hauv Exekees zaj lus tim khawv, ntawm txoj kev qias vuab tsuab thib ob, uas cim rau tiam ob ntawm Kev Adventis, lawv teb cov lus nug uas Yaxayas cov neeg thuam nug, “rau qhov lawv hais tias, Tus Tswv tsis pom peb; Tus Tswv tau tso lub ntiajteb tseg lawm” (Exekees 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Muaj ib lo lus “Txom Nyem” raug tshaj tawm rau cov neeg kho keeb kwm tshiab ntawd uas sim npog qhov tseeb txog txoj kev tawm tsam uas coj mus rau thiab tau tshwm sim nyob rau xyoo 1888.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Kuv yuav tsum hais rau nej hais txog cov kev sib ntsib hauv Minneapolis. Muaj ib zaug kuv tau txiav txim siab tawm ntawm lub rooj sib tham ntawd mus, vim kuv tau pom thiab hnov tus ntsuj plig ntawm kev tawm tsam uas muaj hwj chim loj kav nyob ntawd. Ib pliag xwb los kuv tsis muaj peev xwm lees paub tus ntsuj plig uas txav los nrog lub hwj chim tswj kav saum Tij Laug Morrison thiab Tij Laug Nicola. Ib pliag xwb los kuv tsis muaj peev xwm ua xyem xyav txog hom ntsuj plig uas nej yog raws li. Muaj tseeb tiag, nws tsis yog Vajtswv tus Ntsuj Plig; thiab tsam nej tseem yuav txuas ntxiv nyob hauv txoj kev dag ntxias no, kuv thiaj sau tsab ntawv no tuaj rau nej.”
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“Hmo uas tom qab kuv twb txiav txim siab tias kuv yuav tsis nyob ntev ntxiv hauv Minneapolis lawm, hauv ib zaj npau suav lossis ib lub zeem muag thaum hmo ntuj—kuv tsis paub tseeb tias yog yam twg—ib tug neeg siab loj, muaj hwj chim kav, tau nqa ib lo lus tuaj rau kuv thiab qhia rau kuv tias yog Vajtswv lub siab nyiam kom kuv sawv ruaj ntawm txoj hauj lwm uas yog kuv tes dej num, thiab tias Vajtswv tus kheej yuav yog tus pab kuv thiab txhawb nqa kuv kom hais tej lus uas Nws yuav pub rau kuv. Nws hais tias, ‘Rau txoj hauj lwm no tus Tswv tau tsa koj sawv los. Nws ob txhais npab uas nyob mus ib txhis nyob hauv qab koj. Ntawm lub rooj sib txoos no yuav muaj tej kev txiav txim rau txoj sia lossis rau kev tuag; tsis yog hais tias yuav tsum muaj leejtwg piam sij, tiam sis kev khav theeb sab ntsuj plig thiab kev cia siab rau tus kheej yuav kaw lub qhov rooj kom Yexus thiab lub hwj chim ntawm Nws tus Vaj Ntsuj Plig Dawb Huv tsis tau txais kev tso cai nkag los. Lawv yuav tseem muaj dua ib zaug ntxiv kom raug tshem tawm ntawm kev dag ntxias, thiab los hloov siab lees txim, lees lawv tej kev txhaum, thiab los cuag Khetos thiab tig los ua neeg tshiab kom Nws thiaj kho tau lawv.’”
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
“Nws hais tias, ‘Cia li raws kuv qab los.’ Kuv thiaj raws kuv tus coj kev, thiab nws coj kuv mus rau ntau lub tsev uas cov kwvtij ua lawv tej chaw nyob, thiab nws hais tias, ‘Mloog cov lus uas tau hais ntawm no, rau qhov lawv raug sau cia rau hauv phau ntawv keeb kwm, thiab cov lus no yuav muaj hwjchim rau txim rau sawvdaws uas koom tes ua ib feem hauv txoj hauj lwm no uas tsis raws li tus ntsuj plig ntawm txoj kev txawj ntse saum ntuj los, tiam sis raws li tus ntsuj plig uas tsis nqes saum ntuj los, tab sis yog hauv qab los.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Kuv tau mloog tej lus uas raug hais tawm los, tej lus uas yuav tsum ua rau txhua tus uas hais tej lus ntawd txaj muag. Tej lus thuam khib thiab txig txom raug xa sib tig ntawm ib tug mus rau lwm tus, thuam lawv cov kwv tij A. T. Jones, E. J. Waggoner, thiab Willie C. White, thiab kuv tus kheej. Kuv txoj hauj lwm thiab kuv txoj haujlwm raug lawv tham thiab txiav txim ywj siab heev los ntawm cov uas twb yuav tsum tau koom tes nyob hauv txoj haujlwm txo lawv tus ntsuj plig rau ntawm Vajtswv xub ntiag thiab npaj kom lawv lub siab tus kheej raug cai. Zoo li muaj ib yam kev ntxias ua rau lawv nyiam xav tsis tseg txog tej kev ua txhaum uas tsuas yog xav xav los xwb thiab txog tej lus uas lawv xav tias lawv cov kwv tij thiab lawv txoj haujlwm tau hais los sis tau ua, uas tsis muaj ib qho hauv paus hauv qhov tseeb li, thiab nyiam ua xyem xyav, hais lus, thiab sau tej lus iab thiab khaws kev chim raws li txiaj ntsig ntawm kev tsis ntseeg, kev nug tsis kawg, thiab kev tsis muaj kev ntseeg.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
“Kuv tus coj hais tias, ‘Qhov no twb raug sau cia rau hauv cov phau ntawv ua tim khawv tawm tsam Yexus Khetos lawm. Tus ntsuj plig no tsis muaj peev xwm sib haum nrog Khetos tus Ntsuj Plig, tus Ntsuj Plig ntawm qhov tseeb. Lawv qaug cawv rau tus ntsuj plig ntawm kev tawm tsam, thiab lawv tsis paub ntxiv lawm—ib yam li tus qaug cawv—tias ntsuj plig twg yog tus tswj lawv tej lus los yog lawv tej kev ua. Txoj kev txhaum no yog ib qho kev ua txhaum uas ua rau Vajtswv chim tshwj xeeb heev. Tus ntsuj plig no tsis muaj ib qho zoo sib xws li tus Ntsuj Plig ntawm qhov tseeb thiab kev ncaj ncees li, ib yam nkaus li tus ntsuj plig uas txhawb cov Yudais kom tsim ib pab koom tes los ua xyem xyav, los thuam, thiab los ua neeg soj ntsuam Khetos, tus Cawmseej ntawm lub ntiajteb.’
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
“Kuv tus coj tau hais rau kuv tias twb muaj ib tug tim khawv pom txog tej lus sib tham uas tsis muaj Khetos, tej lus ntawm pab neeg coob coob uas qhia tawm txog tus ntsuj plig uas thawb kom cov lus ntawd tawm los. Thaum lawv nkag mus rau hauv lawv tej chav, cov tim tswv phem kuj nrog lawv nkag mus thiab, vim lawv tau kaw qhov rooj rau Khetos tus Ntsuj Plig thiab tsis kam mloog Nws lub suab. Tsis muaj kev txo tus ntsuj plig rau hauv Vajtswv xub ntiag li. Lub suab ntawm kev thov Vajtswv tsis tshua hnov li, tiam sis kev thuam, thiab tej lus hais loj dhau qhov tseeb, thiab kev xav twv, thiab kev kwv yees, thiab kev khib, thiab kev xam khib, thiab kev xav phem txog luag, thiab kev liam cuav yog yam uas niaj hnub muaj. Yog lawv lub qhov muag tau qhib, lawv yuav tau pom yam uas yuav ua rau lawv ntshai kawg, yog qhov uas cov tim tswv phem zoo siab qhuas. Thiab lawv kuj yuav tau pom ib tug Tus Saib Xyuas uas tau hnov txhua lo lus thiab tau sau cov lus no tseg rau hauv tej phau ntawv saum ntuj.”
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Ces kuv tau raug qhia tias thaum ntawd yuav tsis muaj txiaj ntsig kiag li los txiav txim siab txog tej qhov chaw sawv ntawm cov ntsiab lus kev qhuab qhia, hais tias qhov twg yog qhov tseeb, los sis yuav cia siab tias yuav muaj ib tug ntsuj plig ntawm kev tshuaj xyuas ncaj ncees li, vim twb muaj ib pab kev koom tes raug tsim los kom txhob pub muaj ib qho kev hloov ntawm tej tswv yim nyob rau txhua lub ntsiab lossis txhua txoj hauj lwm sawv uas lawv tau txais lawm, ib yam li cov Yudais kuj tau ua. Kuv Tus Qhia tau hais ntau yam rau kuv uas kuv tsis muaj kev ywj pheej sau cia. Kuv pom kuv tus kheej zaum ntsug saum txaj hauv ib tug ntsuj plig ntawm kev tu siab thiab kev ntxhov siab, thiab kuj nrog ib tug ntsuj plig ntawm kev txiav txim siab ruaj khov kom sawv ruaj ntawm kuv txoj hauj lwm thiab txoj hauj lwm uas yog kuv lub luag hauj lwm mus txog thaum xaus lub rooj sib tham, ces mam li tos rau tej lus taw qhia ntawm Vajtswv tus Ntsuj Plig uas yuav qhia rau kuv tias yuav txav mus li cas thiab yuav taug txoj kev twg.” The 1888 Materials, 277, 278.