Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Ukuqiqa usuka kwisizathu uye kwisiphumo akuxabisekanga nto ukuba usichaza gwenxa isiphumo, njengoko kuye kwenziwa ngababhali-mbali bama-Adventist aseLawodike abathetha ngenkxaso yegunya ngeemeko nobuntu obunxulumene neNkomfa Jikelele ka-1888 eMinneapolis. Ingcaciso ephefumlelweyo ichonga eso siganeko njengokuphindaphindwa kovukelo lukaKora, uDatan no-Abhiram, olwakhuthazwa sisigwebo esababekela ukuba babhadule entlango iminyaka engamashumi amane de bafe. Kwaso eso sigwebo sasinikwe kwangaphambili ubu-Adventist baseLawodike.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Uvukelo lwalubandakanya iingxoxo ezifihlakeleyo apho abavukeli babekubumfama obugqithiseleyo baseLawodike kangangokuba babethinteleka ekuqondeni ukuba uThixo wayeyazi icebo labo elalicwangciswa emva kweengcango ezivaliweyo kunye novukelo lwabo. Njengokuba uKora, uDatan noAbhiram bazifihla ezintenteni zabo, benza amacebo abo baza basasaza uvukelo lwabo nxamnye noMoses, ngokunjalo namadoda amandulo ka-1888 azifihla emva kweengcango ezivaliweyo zezindlu zawo, ukuze enze amayelenqe nxamnye noDade White, unyana wakhe kunye nabathunywa abanyuliweyo. Ukususela kuloo mzuzu uDade White, uJones noWaggoner babemele ukuba bahlaselwe.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
Izizukulwana ezine zobu-Adventist zakhula ngokuthe ngcembe kwimvukelo yazo, njengoko kuboniswe kuHezekile isahluko sesibhozo. Amagumbi emifanekiso engqondweni ngaphakathi etempileni ebonakalayo nakwitempile yomntu ayesele emiliselwe ziingcinga ezingendawo, yaye ukusebenzelana nemimoya kwahlala phezu kwamadoda amakhulu amandulo awayemiselwe ukukhusela abantu. Ngaphambi kuka-1888, la madoda amakhulu amandulo aqala ngokuphosa ukungcolisa phezu kwegunya leBhayibhile aze emva koko phezu koMoya wesiProfeto, yaye ngo-1884, imibono evulekileyo yaphela. Ukusebenzelana nemimoya okungobupantheyisti kukaKellogg kwaqalisa ukungena kwimbali engaphambi kuka-1888, yaye u-1888 uphawula ukufika kwesizukulwana sesibini. Ababhali-mbali bama-Adventist basenokuba abazange bayibhale ingqina-ntetho lembali yokwenene yemvukelo eyabonakaliswa entlanganisweni, kodwa ngokokuphefumlelwa abaLindi basezulwini “beva onke amazwi baza bawabhalisa” “amazwi ezincwadini zezulu.”
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Uvukelo olumelwe “ngamagumbi afihlakeleyo emifanekiso” kaHezekile, lwaluluhlaselo olujoliswe kwiziseko eziyinyaniso. Lwaluluhlaselo olujoliswe kumprofetikazi nakubathunywa abanyuliweyo, yaye lwaphawula ukufika kokusebenzelana nemimoya. Kuso eso sizukulwana uhlaselo olulandelayo olukhulu lwaluzakwenziwa nguSathana ngokuchasene kanye nesiseko seziseko zikaWilliam Miller.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
UMiller waseka isiseko sazo zonke izicelo zakhe zesiprofeto phezu kokuqonda ukuba la magunya mabini enza incithakalo akuDaniel isahluko sesibhozo, ivesi yeshumi elinesithathu, amela ubuhedeni obalandelwa bubupapa. Ngo-1901, uLewis Conradi, inkokeli yobuAdventism baseLawodike eJamani, waphinda wazisa imbono yobuProtestanti obuwileyo yokuba “okwemihla ngemihla” encwadini kaDaniel kwakumela ulungiselelo lukaKristu lwasengcweleni.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
Ngexesha lembali elalandela intlanganiso yaseMinneapolis ka-1888, ubuthakathi bokomoya benkokeli yomsebenzi wezempilo banyuka ngakumbi, ukwahlukana kwaqhubeka phakathi kweenkokeli njengoko iziphumo zokwaliwa komyalezo kaJones noWaggoner zaqhubeka zisenza umonakalo wazo. Ekuqaleni kwenkulungwane entsha uW. W. Prescott, inkokeli yama-Adventist aseLawodike, owayefumene iziqinisekiso zetheyoloji ezikolweni zobuProtestanti obuwileyo, wathabatha ingubo kaSathana ukuze akhuthaze imbono kaConradi “yemihla ngemihla,” yaye njengoko kusoloko kunjalo “aboyisileyo babhala imbali.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Iingelosi ezingcwele zarekhoda imbali eyinyaniso, kodwa ubu-Adventism baseLawodikea bavelisa isikhundla sembali sengxabano malunga nokugatywa kokuqonda kwamaMillerite ngo-“okuqhubekayo,” eshiya nabani na “ongafundanga” kubu-Adventism baseLawodikea ukuba akholelwe ukuba inkcazo ka-“okuqhubekayo,” athe uDade White wayichaza njengento evela “kwiingelosi ezagxothwayo ezulwini,” eneneni iyimfundiso eyinyaniso. Ngeminyaka yokuqala yenkulungwane yamashumi amabini uW. W. Prescott wakhokela ekuvelisweni kopapasho olunesihloko esithi, The Protestant. Umongo wonke wolo papasho wawukukufundisa ukuba ukuqonda kukaMiller ngo-“okuqhubekayo” kwakungalunganga, nokuba ubuProtestanti obuwileyo, apho wayefumene khona iziqinisekiso zakhe zetheyoloji, babulungile ekunikezeleni uKristu umqondiso kaSathana. Kule mbali uA. G. Daniells (uMongameli weNkomfa Jikelele), wamanyana noPrescott kuhlaselo lukaSathana oluchasene nenyaniso, nangona uDade White wayexhase ngokungqalileyo imbono kaMiller ngo-“okuqhubekayo” njengechanileyo.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“INkosi yandibonisa ukuba itshathi ka-1843 yayikhokelwa sisandla sayo, nokuba akukho nxalenye yayo eyayifanele ukuguqulwa; nokuba amanani ayenjalo kanye njengoko yayifuna wona. Nokuba isandla sayo sasiphezu kwayo saze safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, de isandla sayo sasuswa.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Ke ndabona ngokunxulumene ‘neMihla Ngemihla,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alingelilo elombhalo; nokuba iNkosi yanika umbono ochanileyo ngalo kwabo banikela isikhalo seyure yomgwebo. Xa umanyano lwalukho, ngaphambi ko-1844, phantse bonke babemanyene kumbono ochanileyo ‘weMihla Ngemihla;’ kodwa ukusukela ngo-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.” Review and Herald, Novemba 1, 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Ngexesha lohlaselo lukaPrescott noDaniells nxamnye nenyaniso “yemihla ngemihla,” uPrescott noDaniells babemele uluvo lwegcuntswana kulo mba, yaye icebiso likaDade White kubo bobabini ngexesha lale mpikiswano yayikukuba bathule, nangona wayekuthetha oko ngamagama athambileyo ngakumbi, anjengokuthi, “kubulumko benu kukuthi cwaka.” Xa wayebakhalimela ngenxa yembono yabo ephosakeleyo, wakwagxininisa nokuba umba “wemihla ngemihla” awufanele ukwenziwa umbuzo wokuvavanya. Abahlaziyi bembali, apho olo hlaziyo luyindlela yembali ethiwa luqale ngombutho wamaJesuit wecawa yamaKatolika, basebenzise amazwi akhe okokuba “imihla ngemihla” ayifanele ukwenziwa umbuzo wokuvavanya, ukuze bathintele ukuvavanywa ngokunyaniseka kwale mfundiso. Bawagqwetha amazwi akhe, kuba ngokungaguquguqukiyo bayawashiya ngaphandle amazwi okuba xa wayecebisa ngokuchasene nokuxhokonxa umba “wemihla ngemihla,” wayesoloko ewalinganisela amazwi akhe ngamanye amazwi anjengokuthi, “ngeli xesha,” okanye “phantsi kweemeko zangoku.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Njengomprofetikazi wayezama ukunqanda impikiswano eyayisanda ngokunyukayo, neyayisele ikufuphi ekubangeleni ukwahlukana okukhulu ebandleni ngokubanzi, ngambalwa abantu ababecinga ukuba ngenxa yokuba babengabakhokeli babenegunya lokukhuthaza nantoni na ababeyigqiba njengenyani. Kwaye iNkosi, ngempembelelo yakhe, yawugcina umsebenzi kaSathana ulawulwa, kwada kwasekufeni kwakhe. Emva koko ngowe-1931, kwazanywa kwakhona ukutyhalela phambili ukwaliwa kwenyaniso ethi “the daily,” yaye ekugqibeleni oko kwaphunyezwa. Namhlanje ukuqonda okuyinyaniso kwentsingiselo ethi “the daily” kukuqonda kwembinana kwi-Adventism yaseLawodike, yaye phantsi kweemeko zangoku “the daily” ngokuqinisekileyo ngoku ingumbuzo wovavanyo.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Xa uluvo lwesininzi lwalubambelele ekuqondeni okuyinyaniso, lwalungelulo uvavanyo; kodwa xa nayiphi na inyaniso ichazwa njengempazamo, ngelo xesha iba luvavanyo. Xa udityaniso lwemibhalo yesandla olunesihloko esithi Manuscript Releases lwapapashwayo ngeminyaka yoo-1980, okanye malunga naloo xesha, kwaza kwaqatshelwa inqaku elithe ngqo ekuchaseni kwalo imbono kaPrescott noDaniells “ngokuphathelele into ethi ‘the daily,’” njengoko kunjalo nokuxhasa kwalo imbono kaMiller.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Kweli nqanaba lamava ethu asimele ukuvumela iingqondo zethu zitsalelwe kude nokukhanya okukhethekileyo esakunikwayo ukuba sikuqwalasele kwindibano ebalulekileyo yenkomfa yethu. Kwaye kwakukho uMzalwana Daniells, owayesebenziswa ziintshaba engqondweni yakhe; kwaye ingqondo yakho nengqondo kaMdala uPrescott zazisetyenzwa ziingelosi ezagxothwayo ezulwini. Umsebenzi kaSathana wawukukuphambukisa iingqondo zenu ukuze kungeniswe amachaphaza namasuntswana iNkosi engazange inikhuthaze ukuba niwangenise. Ezo zinto bezingengazo ezibalulekileyo. Kodwa oku kwakuthetha lukhulu kwinjongo yenyaniso. Kwaye iimbono zeengqondo zenu, ukuba beninokutsalelwa kude nisiwe kumachaphaza okanye kumasuntswana, ngumsebenzi owaqulunqwa nguSathana. Ukulungisa izinto ezincinane ezincwadini ezibhaliweyo, nicinga ukuba bekuya kuba kukwenza umsebenzi omkhulu. Kodwa ndiyalelwa ukuthi, Ukuthula bubuciko bokuthetha.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Ndimele ukuthi, Yekani ukukha amabala. Ukuba le njongo kaMtyholi ibinokuphunyezwa kuphela, ngoko [oko] kubonakala kuni [ukuba] umsebenzi wenu ubungathatyathwa njengowona umangalisa kakhulu ekuqulunqweni kwawo. Yayilicebo lotshaba ukuhlanganisa zonke izinto ekucingelwa ukuba ziyagxeka apho zonke iindidi zeengqondo zazingavumelani khona.
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Yaye ke ngoko? Owona msebenzi umkholisayo umtyholi ubuya kwenzeka. Kwakunokunikwa umfanekiso kwabangaphandle, kungekhona owokholo lwethu, kanye olo lwalunokubafanela, nowawuya kuphuhlisa iimpawu zesimilo ebeziya kubangela ukudideka okukhulu, zize zithabathe loo maxesha axabisekileyo afana negolide ekufanele ukuba asetyenziswe ngenzondelelo ukuzisa umyalezo omkhulu phambi kwabantu. Iintshumayelo okanye iinkcazo esizenzileyo ngawo nawuphi na umxholo esiye sasebenza kuwo bezingenakuthi zonke zingqinelane, yaye iziphumo zaziza kuba kukudida iingqondo zamakholwa nezingakholwayo. Yiyo kanye le nto uSathana awayecebe ukuba yenzeke—nantoni na enokwandiswa ibonakale ngathi kukungavisisani.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Funda uHezekile, isahluko 28. Ngoku, nanku umsebenzi omkhulu, apho imimoya engaqhelekanga inokudlala indima khona. Kodwa iNkosi inomsebenzi ekufuneka wenziwe ukuze kusindiswe imiphefumlo etshabalalayo; yaye iindawo uSathana, eziguqule inkangeleko yakhe, anokungena kuzo, ezisa ukudideka phakathi kweqela lethu, uya kukwenza oko ngokugqibeleleyo, yaye zonke ezo ntlukwano zincinane ziya kwandiswa, zibonakale ngokucacileyo.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Kwaye ndaboniswa kwasekuqaleni ukuba iNkosi ayinikanga uMdala uDaniells noPrescott umthwalo walo msebenzi. Ngaba amaqhinga kaSathana mawangeniswe na, ibe le nto ibizwa ngokuba yi-‘Daily’ yenziwe ibe ngumcimbi omkhulu kangaka ude ungeniswe ukuze udide iingqondo uze uthintele ukuqhubela phambili komsebenzi ngeli xesha libalulekileyo? Akufanele kube njalo, nokuba kungathini na. Lo mba akufanele ungeniswe, kuba umoya obuya kungeniswa ubuya kuba ngowokwalela, yaye uLusifa ubukele yonke intshukumo. Iiarhente zikaSathana ziya kuqalisa umsebenzi wakhe, kuze kuziswe ukudideka phakathi kwethu. Aninabizo lokukhangela umahluko wezimvo ongengombuzo ovavanyayo; kodwa ukuthula kwenu kukuthetha ngokwalo. Lo mba wonke ucacile phambi kwam. Ukuba umtyholi ebenganokubandakanya nabani na kubantu bethu kwezi zifundo, njengoko ecebe ukwenza, injongo kaSathana ibiya kuphumelela. Ngoku umsebenzi makuthathwe ngoko nangoko, kungabikho naluphi na uluvo [olwahlukileyo] oluchazwayo.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“USathana wayeza kubakhuthaza abo bantu baphumileyo kuthi ukuba bamanyane neengelosi ezingendawo baze bawulibazise umsebenzi wethu ngemibuzo engabalulekanga, ibe kungaba kukuvuya okunjani na enkampini yotshaba. Sondelelani kunye, sondelelani kunye. Makungcwatywe wonke umahluko. Umsebenzi wethu ngoku kukunikela onke amandla ethu omzimba nawengqondo-nezivamvo zobuchopho ukuze sisuse ezi ntlukwano endleleni, size sonke sivisisane. Ukuba uSathana, ngobulumko bakhe obukhulu obungangcwaliswanga, wayenokuvunyelwa ukuba afumane nokuba kukubamba okuncinane nje, [wayeza kuvuya].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ke kaloku, ndakubona indlela enanisebenza ngayo, ingqondo yam yaqonda yonke imeko kunye neziphumo ukuba beninokuqhubekeka ninike abo basishiyileyo nelona thuba lincinane lokuzisa ukudideka phakathi kwemigca yethu. Ukunqongophala kwenu kobulumko bekunokuba kanye yile nto uSathana ayinqwenelayo. Isibhengezo senu esivakalayo asizange sibe phantsi kokuphefumlelwa nguMoya oyiNgcwele. Ndiyalelwe ukuba ndithi kuni, ukukhangela kwenu iziphene kwimibhalo yamadoda akhokelwe nguThixo akuphefumlelwanga nguThixo. Kwaye ukuba obu bubulumko uMdala Daniells angabunika abantu, makangaze nangayiphi na indlela anikwe isikhundla esisemthethweni, kuba akanako ukuqiqa esuka kunobangela aye kwisiphumo. Ukuthi cwaka kwenu ngalo mbandela bubulumko benu. Ke ngoku, yonke into enjengokukhangela iziphene kwiimpapasho zamadoda angasekhoyo ayingomsebenzi uThixo aninike nawuphi na kuni ukuba niwenze. Kuba ukuba la madoda—abaDala uDaniells noPrescott—aye alandela izalathiso ezinikiweyo ekusebenzeni ezixekweni, ngekwabakho abaninzi, ewe, abaninzi kakhulu, abaqinisekisiweyo ngenyaniso baza baguquka, amadoda anobuchule athi [ngoku] akwizikhundla apho engasayi kuze afikelelwe kuzo.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Ihlabathi lonke malithatyathwe njengentsapho enye enkulu. Kwaye xa ninomthombo onje wolwazi eninokukha kuwo, kutheni niliyekele ihlabathi ukuba litshabalale iminyaka ngeminyaka ngoxa ninobungqina enabunikelwa yiNkosi yethu uYesu Kristu? Inkolo yenyaniso isifundisa ukuba sithabathe indoda nenkazana nganye njengomntu esinokumenzela okulungileyo.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Oku bekushicilelwe iminyaka emininzi: ‘Ingqondo Elungeleleneyo,’ ubungqina kuMdala Andrews. Ingqondo inokulinywa ukuze ibe ngamandla okukwazi ukuba kuthethwe nini nokuba yimiphi imithwalo emele ithatyathwe ize ithwalwe, kuba uKristu ungumfundisi wakho. Kwaye ndandisoyika kakhulu ngenxa yakho [xa ndakubonayo] uphakamisa ubulumko bakho ulandela ikhondo lokungenisa iiyantlukwano zezimvo. INkosi ifuna amadoda alumkileyo anako ukuzibamba athule xa kububulumko kuwo ukwenza oko. Ukuba ubuya kuba ngumntu opheleleyo, uswele ukungcwaliswa ngoYesu Kristu. Ngoku kukho umsebenzi osandul’ ukuqaliswa, yaye makubonakale ubulumko kumfundisi wonke, kumongameli wonke wenkomfa. Kodwa nanku umsebenzi owawufanele uwubambe kwiminyaka eyadlulayo apho wawufuneka khona uphakamise ilizwi lakho ngenxa yalo kanye lo msebenzi. UKristu wanika bonke abantu baKhe imiyalelo ekhethekileyo ngoko baya kukwenza nangezinto abangayi kuzenza. Kwaye kusekho ixesha elincinane eliseleyo kuthi lokusebenzela ubulungisa beNkosi. Unako ukuyiqonda indlela yeNkosi. Ndabona injongo yakho yokuphatha izinto ngokwamacebo akho emva kokuba ubekwe njengomongameli. Wawucinge ukuba uya kwenza izinto ezimangalisayo, nto leyo eyayiya kuba ngumsebenzi uThixo angawubekanga ezandleni zakho ukuba uwenze. Ngoku umsebenzi wakho asikokucinezela, koko kukukhulula kuyo yonke imfuno enokwenzeka ukuba iNkosi ikwamkele ukuba ukhonze. Kodwa uselula kakhulu unike ubungqina bokuba ubulumko nesigwebo esingcwalisiweyo akuzange kubonakaliswe nguwe. Waqhushumbisa imiba eyayingayi kwamkelwa ngaphandle kokuba iNkosi inike ukukhanya.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Ndiyalelwe ukuba ezo ntshukumo zikhawulezileyo bezingafanele zenziwe, njengokukunyula ukuba ube ngumongameli wenkomfa kwanomnye unyaka. Kodwa iNkosi iyakwalela naziphi na ezinye iintengiselwano ezinjalo zikhawulezileyo de loo mba uziswe phambi kweNkosi ngomthandazo; yaye njengokuba umyalezo ufikile kuwe wokuba umsebenzi weNkosi ophezu komongameli uluxanduva olungcwele kakhulu, wawungenalungelo lokuziphatha lokugqabhuka njengoko wenza ngomxholo we-‘Daily’ uze ucinge ukuba impembelelo yakho iya kugqiba loo mbuzo. Kwakukho uMdala Haskell, othwale uxanduva olunzima, yaye kukho uMdala Irwin namanye amadoda amaninzi endinokuwakhankanya anoxanduva olunzima.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Yayiphi na intlonelo yenu kumadoda amakhulu ngeminyaka? Ligunya lini eninokulisebenzisa ningakhange nithabathe onke amadoda anoxanduva ukuze alulinganise olu daba? Kodwa ke ngoku masiluphengulule olu daba. Simele ngoku siqwalasele kwakhona enoba ngaba ngumgwebo weNkosi kusini na, phambi komsebenzi oye watyeshelwa, ukuba nibonakalise inkuthalo yenu yokuwuqhuba lo msebenzi omnye unyaka kwakhona. Ukuba nithe nawuqhuba lo msebenzi omnye unyaka kwakhona ngoncedo oluya kumanyana nani, kufanele kubekho utshintsho olwenzekayo kuni nakuMdala uPrescott. Kwaye nizithobe iintliziyo zenu phambi koThixo. INkosi kuya kufuneka ibone kuni ukubonakaliswa kwamava ahlukeneyo, kuba ukuba kwakha kwakho amadoda afuna ukuguqulwa kwakhona ngeli xesha langoku, ngala uMdala uDaniells noMdala uPrescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Mabanyulwe amadoda asixhenxe angamadoda obulumko, athi ngokusebenza kobabalo lukaThixo anike ubungqina bokubuyela ngokupheleleyo enyanisweni. Kuba nawuphi na amadoda amfanyekiswe kangaka ukuba angakwazi ukuqiqa ukusuka kwisizathu aye kwisiphumo, ade angawahoyi amadoda athwale uxanduva lomsebenzi nabaongameli beenkomfa, ukuba amadoda athwele umsebenzi ngaphezu kweminyaka emibini angade angahoywa, kuze kwenzeke isiphumo esinjalo sokungxama kangangokuba amadoda angawutyeshela kwa lo msebenzi ububekwe phambi kwawo iminyaka—umsebenzi wokusebenza ezixekweni—kwaye kunganikwa ngqalelo, okanye kancinane kakhulu, kumadoda amadala ukuze kufunyanwe icebiso, koko kubhengezwe izinto akhetha ukuzinika abantu, oko ngokwako kuthwala ubungqina bako bokungakhuseleki kwamadoda aza kuphathiswa umsebenzi omkhulu nongummangaliso kangaka.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“UKristu akafanga. Akasoze avumele umsebenzi waKhe uqhubekwe ngale ndlela ingaqhelekanga. Yekani ezi ncwadi. Ukuba kukho naluphi na utshintsho oluyimfuneko, uThixo uya kuba nemvisiswano kolo tshintsho ngendlela efanelekileyo, kodwa xa isigidimi siphathiswe abantu benemithwalo emikhulu yoxanduva olubandakanyekileyo, [uThixo] ufuna ukunyaniseka okuya kusebenza ngothando kuze kuhlambulule umphefumlo. Abadala uDaniells noPrescott bobabini badinga ukuguqulwa kwakhona. Kungene umsebenzi ongaqhelekanga, yaye awuvisisani nomsebenzi awathi uKristu weza ehlabathini lethu ukuwenzela; yaye bonke abo baguqulwe ngokwenene baya kwenza imisebenzi kaKristu.
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Sonke sinomsebenzi wokuwenza oya kumzukisa uYise. Sifikile kwingxaki—mhlawumbi sihambelane nesimilo sikaYesu Kristu kanye kweli xesha lokulungiselela, okanye singazami konke konke. Mdala Daniells, akufanele uzive unenkululeko yokuvakalisa ilizwi lakho phezulu njengoko uye wenza phantsi kweemeko ezifanayo. Kwaye qonda ukuba, umongameli wenkomfa akangomlawuli. Usebenza enxulumene namadoda azizilumko ahlala kwisikhundla sokuba ngabongameli athe uThixo wabamkela. Akanankululeko yokungenelela kwimibhalo ekwiincwadi ezishicilelweyo evela kwiintsiba athe uThixo wazamkela. Abasayi kuphinda babe nolawulo ngaphandle kokuba babonakalise kancinane amandla okulawula nawokucinezela. Ingxaki ifikile, kuba uThixo uya kuhlaziswa.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .
“INkosi izijonga njani izixeko ezingasetyenzwanga? UKristu usezulwini. Ngoku ukuvunywa kwako kumele kube kukuthi, ‘Akukho lawulo lobukumkani. Kwaye ngoku lelona xesha lentshutshiso yeli hlabathi. Ngoku ndinguMandla okusindisa okanye okutshitshisa. Ngoku lixesha apho isiphelo sabo bonke sisezandleni Zam. Ndibunikele ubomi Bam ukuze ndisindise ihlabathi. Kwaye “Mna, ukuba ndiphakanyisiwe,” ubabalo olusindisayo endiya kulunikela luya kungqina ukuba bonke abo baya kubunjwa ngokomfuziselo wobuthixo baze babe banye naM baya kusebenza njengoko ndisebenza ngamandla obabalo lwam oluhlangulayo.’ Nabani na othandayo, [makenze njalo] makabambisane nabazalwana bakhe ekwenzeni umsebenzi abanikiweyo ukuba bawenze xa bekwiindawo zoxanduva phantsi kwecebo iNkosi esilinikelayo, aze afune ngokunyanisekileyo kakhulu ukusebenza ngemvisiswano epheleleyo naLowo walithanda kangaka ihlabathi wada wanikela ubomi baKhe baba lidini elipheleleyo lokusindiswa kwehlabathi. Ndithetha kubalungiseleli bethu, ukuba xa bengena emsebenzini kwizixeko zethu makubekho ukuzola okungcwele okuhamba kunye nenkonzo yeLizwi. Asinakwenza umbono ofanelekileyo ezingqondweni zabantu ukuba si...”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Ndikhuphela kwiDayari yam. Inyaniso njengoko injalo kuYesu—yithethe, uyithandazele, ukholwe ilizwi ngalinye kubulula bayo. Niya kuzuza ntoni ukuba iimpazamo ziziswe phambi kwabantu abemkileyo elukholweni baza banikela ingqalelo kwimimoya elukuhlayo, abantu ababengekudala kunye nathi elukholweni? Niya kuma na kwicala likasathana? Nikelani ingqalelo emasimini angekasetyenzwa. Umsebenzi wehlabathi liphela uphambi kwethu. Ndanikwa imiboniso ngoJohn Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Umntu onomtsalane kakhulu wayemela iingcinga zeengxoxo ezikhohlisayo awayezizisa, iimvakalelo ezahlukileyo kwinyaniso yokwenene yeBhayibhile. Kwaye abo babelambela benxanelwe into entsha babesasaza iingcinga [ezikhohlisayo ngolo hlobo] kangangokuba uMdala Prescott wayesesichengeni esikhulu. UMdala Daniells wayesesichengeni esikhulu [sokuba] agutyungelwe yinkohliso yokuba ukuba ezi mvakalelo zingathethwa kuyo yonke indawo, bekuya kuba ngathi lihlabathi elitsha.”
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.
“Ewe, bekuya kuba njalo, kodwa ngoxa iingqondo zabo zazifunxwe ngaloo ndlela, ndaboniswa ukuba uMzalwana Daniells noMzalwana Prescott babedibanisa kumava abo iimvakalelo ezinembonakalo yokomoya[istic] baze batsalele abantu bethu kwiimvakalelo ezintle ezaziza kukhohlisa, ukuba kunokwenzeka, nabanyuliweyo kanye. Ndimele ndilande ngompeni wam [inyaniso yokuba] aba bazalwana babeza kubona iziphene kwiingcinga zabo ezikhohlisayo ezaziza kubeka inyaniso ekungaqinisekini; yaye [sekunjalo] bona [babeza] kuvela ngokungathi [banalo] ulwahlulelo olukhulu lokomoya. Ngoku ndimelwe ukubaxelela [ukuba] xa ndaboniswa lo mba, ngexesha uMdala Daniells wayephakamisa ilizwi lakhe njengexilongo ekuxhaseni iingcinga zakhe nge-‘Daily,’ iziphumo ezaziza kulandela zaziswa kum. Abantu bethu babesiba sididekile. Ndasibona isiphumo, kwaza ke ndanikwa izilumkiso zokuba ukuba uMdala Daniells, engenankathalo ngesiphumo, wayenokuthi achukunyiswe ngolo hlobo aze azivumele akholelwe ukuba uphantsi kokuphefumlelwa nguThixo, ukuthandabuza nokugxeka kwakungayi kutyalwa phakathi kwezikhundla zethu kuyo yonke indawo, size sibe kwindawo apho uSathana wayeza kuthwala imiyalezo yakhe. Ukungakholwa okuzinzileyo nokuthandabuza kwakungayi kutyalwa ezingqondweni zabantu, zize izivuno ezingaqhelekanga zobubi zithabathe indawo yenyaniso.” Manuscript Releases, volume 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
Imbali yesizukulwana sesibini ichaza ukwanda kovukelo. Ubugqi bomoya obumelwe ngamagumbi emifanekiso kaHezekile bubonisa ukuba “UMzalwana Daniells noMzalwana Prescott babethunga kumava abo iimvakalelo ezibonakala zinobugqi bomoya, baza batsalela abantu bethu kwiimvakalelo ezintle ebezinokukhohlisa, ukuba bekunokwenzeka, nabanyuliweyo kanye.” Ubugqi bomoya obunxulunyaniswa nembono yobuxoki ethi “okwemihla ngemihla,” luphawu lwento ethi, ukuba bekunokwenzeka, ikhohlise nabanyuliweyo kanye. Udibanisa ndawonye ubugqi bomoya be-pantheism obabukhuthazwa nguKellogg nomkhankaso kaPrescott noDaniells wokuchaza “okwemihla ngemihla” njengolungiselelo lukaKristu kwindawo engcwele.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Ubaxelela ukuba mabaziyeke iincwadi zinjalo, nto leyo awayethetha ngayo ngokuchasene noxinzelelo olwenziwa nguPrescott noDaniells lokuphinda kubhalwe incwadi kaUriah Smith, *Daniel and the Revelation*, ukuze kususwe imfundiso yakhe eyayichaza “the daily,” kanye njengoko uMiller wayichaza. Abahlaziyi bembali baseLawodike, abo uIsaya ababiza ngokuba “ngabafundileyo”, bawenzile umsebenzi omangalisayo phezu kwabangafundanga kwi-Adventism, kuba baye bayigqwetha ingqina lembali ukuze bakhokele abo baneendlebe ezirhawuzelelwayo nemikhwa yokufunda enganzulwanga ukuba bacinge ukuba umxholo othi “the daily,” awubalulekanga, nokuba uMiller wayengachanekanga ngalo mbandela. Loo msebenzi wohlaziyo yinxalenye yenkunkuma uMiller awaboniswa ukuba yayiza kutshayelwa kude yindoda enebhrashi yokungcola, ngelo xesha xa ukuphindwa kokubonakaliswa kwamandla kaThixo kwiMidnight Cry kusenzeka.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Siza kuqhubeka nokuqwalasela kwethu isizukulwana sesibini sobu-Adventism baseLawodike kwinqaku elilandelayo.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
“Isigidimi esithi, ‘Qhubekani niye phambili,’ sisamele ukuviwa size sihlonitshwe. Iimeko ezahlukeneyo ezenzekayo ehlabathini lethu zifuna umsebenzi oya kuhlangabezana nezi zinto ziqhutywayo zikhethekileyo. INkosi ifuna amadoda abukhali ngokwasemoyeni nanamehlo acacileyo okubona, amadoda asetyenzwayo nguMoya oyiNgcwele, amkele ngokwenene imana entsha evela ezulwini. Ezingqondweni zabantu abanjalo, iLizwi likaThixo likhanyisa ngokubengezela, libatyhilela ngaphezu kwangaphambili indlela ekhuselekileyo. UMoya oyiNgcwele usebenza phezu kwengqondo nentliziyo. Lifike ixesha apho, ngabathunywa bakaThixo, umsongo utyhilwa ehlabathini. Abafundisi kwizikolo zethu mabangaze babotshwe kukuxelelwa ukuba mabafundise kuphela oko bekufundisiwe ukuza kuthi ga ngoku. Makupheliswe ezi zithintelo. Ukho uThixo onika isigidimi abantu baKhe abaya kusithetha. Makungabikho mlungiseleli uzive engathi ubotshelelwe okanye alinganiswe ngomlinganiselo wabantu. IVangeli kufuneka izalisekiswe ngokungqinelana nezigidimi azithumelayo uThixo. Oko uThixo akunika abakhonzi baKhe ukuba bakuthethe namhlanje kusenokwenzeka ukuba kwakungeyonyaniso yangoku kwiminyaka engamashumi amabini eyadlulayo, kodwa sisigidimi sikaThixo seli xesha.” The 1888 Materials, 133.