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# The Book of Daniel - Number Eighty

Incwadi kaDaniyeli - Inombolo Yamashumi Ayisishiyagalombili

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Ukuphela Nesiqalo Semibono: Umbono Ka-Ellen White Wokugcina Ovulekile Ngo-1884 Nokubaluleka Kwawo

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Jeff Pippenger

Published

February 13, 2024

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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.

Ngo-1884, u-Ellen White waba nombono wakhe wokugcina obala. Wanikezwa ePortland, e-Oregon. Umbono wakhe wokuqala obala wanikezwa ngo-1844, ePortland, eMaine. UJesu uhlale efanekisa ukuphela kwento ngokuqala kwento.

> “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.

> “Akuthathanga sikhathi eside emva kokudlula kwesikhathi, ngo-1844, lapho nginikezwa umbono wami wokuqala. Ngangivakashele kuNkk. Haines ePortland, udade othandekayo kuKristu, inhliziyo yakhe yayibophene neyami; thina sobahlanu, sonke singabesifazane, saguqa ngokuthula e-altare lomndeni. Kwathi sisakhuleka, amandla kaNkulunkulu ehlela phezu kwami ngendlela engangingakaze ngiyizwe ngaphambili.

> “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.

> “Kwangathi ngangizungezwe ukukhanya, futhi ngikhuphukela phezulu nangaphezulu ngisuka emhlabeni. Ngaphenduka ngabheka abantu be-advent emhlabeni, kodwa angibatholanga, kwathi izwi lathi kimi, ‘Bheka futhi, ubheke kancane phezulu.’ Lapho-ke ngaphakamisa amehlo ami, ngabona indlela eqondile nencane, ephakanyiswe phezulu kakhulu ngaphezu komhlaba. Kule ndlela abantu be-advent babeya emzini owawuse ekugcineni okukude kwendlela. Ngemuva kwabo, ekuqaleni kwendlela, kwakumiswe ukukhanya okukhazimulayo, ingelosi eyangitshela ukuthi kwakuyisona ‘simemezelo saphakathi kwamabili.’ [BHEKA UMATHEWU 25:6.] Lokhu kukhanya kwakukhanya kuyo yonke indlela, futhi kunika izinyawo zabo ukukhanya, ukuze bangakhubeki.

> “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.

> “Uma babegcina amehlo abo egxile kuJesu, owayephambi kwabo nje, ebahola eya emzini, babephephile. Kodwa kungakabiphi abanye bakhathala, bathi umuzi usekude kakhulu, futhi babelindele ukuthi babe sebewungenile ngaphambili. Khona-ke uJesu wayebakhuthaza ngokuphakamisa ingalo yaKhe yangakwesokudla ekhazimulayo, kwase kuphuma ekhaleni laKhe ukukhanya okwagubuzela iqembu labalindele ukuBuya, base bememeza bathi, ‘Haleluya!’ Abanye, ngokunganaki, bakuphika ukukhanya okwakungemuva kwabo, bathi kwakungeyena uNkulunkulu owayebahole baze bafika kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, base bekhubeka, balahlekelwa ukubona umgomo noJesu, base bewa besuka endleleni behlela ezweni elimnyama nelibi elingezansi.” 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.

Emlandweni wokuphila ka-Ellen White oyimiqulu eyisithupha, owabhalwa ngumzukulu wakhe u-Arthur L. White, uqopha isitatimende esanikezwa nguJohn Loughborough emhlanganweni we-General Conference Session ka-1893.

> “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.

> “ULoughborough, lapho enikeza inkulumo emhlanganweni we-General Conference eminyakeni eyisishiyagalolunye kamuva, wathi: “Ngimbonile uDadewethu White embonweni cishe izikhathi ezingamashumi amahlanu. Isikhathi sokuqala sasiyiminyaka engaba ngamashumi amane edlule.... Umbono wakhe wokugcina obala wawungo-1884, enkundleni yekamu ePortland, e-Oregon.” Ellen White Biography, ivolumu 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.

Wayesazoqhubeka nokuba namaphupho nemibono emva kuka-1884, kodwa imibono eyenzeka obala yaphela ngokuqondile eminyakeni engamashumi amane ngemva kokuba iqale, futhi ukuqala nokuphela kwemibono evulekile kwenzeka kokubili emadolobheni ayebizwa ngokuthi iPortland. Idolobha lokuqala lalisegudwini olusempumalanga lwe-United States, kanti idolobha lokugcina lalisegudwini olusentshonalanga. Abanye bangase bafise ukuphikisa ngokuthi leli qiniso alisho lutho ngaphandle kokuqondana kwezinto kwabantu, kanti abanye bangaphikisa ngokuthi injongo yemibono evulekile yayisigcwalisekile, ngakho iNkosi yayiqeda ngemva kweminyaka engamashumi amane.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Isizathu sangempela sibangelwa ukwanda kokungalaleli nokuvukela isipho sokuprofetha esasiphiwe inhlangano yamaMillerite.

> “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.

> “Ngemva kokuba ngifike e-Oakland, ngasindwa ngumuzwa wesimo sezinto e-Battle Creek, kanti mina ngangibuthakathaka, ngingenamandla okunisiza. Ngangazi ukuthi imvubelo yokungakholwa yayisebenza. Labo ababedelela imiyalo ecacileyo yezwi likaNkulunkulu babedelela nobufakazi obabebanxusa ukuba baqaphele lelo zwi. Ngesikhathi ngivakashele e-Healdsburg ebusika obudlule, ngangihlala kakhulu emthandazweni futhi ngithwele ukukhathazeka nosizi. Kodwa iNkosi yasusa ubumnyama ngesinye isikhathi ngenkathi ngisemthandazweni, futhi ukukhanya okukhulu kwagcwala igumbi. Ingelosi kaNkulunkulu yayiseceleni kwami, futhi kwangathi ngise-Battle Creek. Ngangikhona emikhandlwini yenu; ngezwa amazwi ekhulunywa, ngabona ngezwa izinto okuthi, uma uNkulunkulu ethanda, ngifisa sengathi zingasulwa kuze kube phakade enkumbulweni yami. Umphefumulo wami walinyazwa kakhulu kangangokuthi angazanga ukuthi ngenzeni noma ngithini. Ezinye izinto anginakuzisho. Ngayalwa ukuba ngingazisi muntu ngalokhu, ngoba okuningi kwakusazokwambulwa.”

> “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.

> “Ngatshelwa ukuba ngiqoqe ukukhanya engangikuphiwe ngikuvumele imisebe yako ikhanyisele abantu bakaNkulunkulu. Bengikwenza lokhu ezihlokweni emaphephandabeni. Ngivuka ngehora lesithathu cishe njalo ekuseni izinyanga eziningi, ngahlanganisa izingxenye ezehlukene ezabhalwa emva kokuba ubufakazi obubili bokugcina bunikwe mina eBattle Creek. Ngazibhala lezi zinto, ngaziphuthumisa ukuba zifike kini; kodwa ngangikudebeselele ukuzinakekela ngendlela efanele, kwase kuba umphumela wokuthi ngawa ngaphansi komthwalo; imibhalo yami yayingakaqedwa yonke ukuba ifinyelele kini eMhlanganweni Omkhulu.”

> “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.

> “Ngesinye isikhathi, ngenkathi ngisemkhulekweni, iNkosi yaziveza. Ngaphinde ngaba seBattle Creek. Ngangisezindlini eziningi, futhi ngezwa amazwi enu ezungeze amatafula enu. Imininingwane anginayo inkululeko yokuyilandisa manje. Ngiyethemba ukuthi angisoze ngabizelwa ukuyisho. Futhi ngaba namaphupho amaningana amangalisa kakhulu.

> “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.

> “Yiliphi izwi eniyolivuma njengezwi likaNkulunkulu? Yimaphi amandla iNkosi eyawagcinile ukuba alungise amaphutha enu futhi inibonise indlela yenu njengoba injalo? Ngawaphi amandla okusebenza ebandleni? Uma nenqaba ukukholwa kuze kususwe wonke umthunzi wokungaqiniseki nawo wonke amathuba okungabaza, anisoze nakholwa. Ukungabaza okufuna ulwazi oluphelele akusoze kwanqotshwa ukukholwa. Ukukholwa kusekelwe ebufakazini, hhayi ekubonakalisweni okuphelele. INkosi ifuna ukuba silalele izwi lomsebenzi wethu, lapho kukhona amanye amazwi nxazonke zethu esinxenxa ukuba silandele indlela ephambene. Kudinga ukunaka okukhulu nokuzimisela kithi ukuhlukanisa izwi elikhuluma livela kuNkulunkulu. Kumelwe simelane nokuthambekela futhi sikunqobe, silalele izwi likanembeza ngaphandle kokuphikisana noma ukuyekethisa, funa izikhuthazo zalo ziphele, bese intando nesifiso kulawula. Izwi leNkosi liza kithi sonke esingazange simelane noMoya waYo ngokuzimisela ukungezwa nokungalaleli. Leli zwi lizwakala ezixwayisweni, ezelulekweni, nasekusoleni. Liyisigijimi sokukhanya seNkosi kubantu baYo. Uma silinda ukubizwa okukhulu kakhulu noma amathuba angcono, ukukhanya kungasuswa, bese sishiywa ebumnyameni.” Testimonies, ivolumu 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.”

USisi White wabonisa ukuthi uma kuqhubeka ukuvukela inkonzo yakhe njengomprofethikazi, “ukukhanya kungasuswa, futhi” ubu-Adventism baseLawodikeya “bushiywe ebumnyameni.” Ngo-1915, ukukhanya kwasuswa. UNkulunkulu wayenakho futhi usenakho ngokuphelele amandla okuvusa umprofethi noma umprofethikazi noma nini lapho ekhetha ukwenza kanjalo. Wavusa u-Elisha ukuba alandele u-Eliya, kodwa akuzange kuvuswe mprofethi ophilayo ngemva kuka-1915, ngoba iNkosi “yayikususile ukukhanya.”

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.

Mayelana namaphupho nemibono kaDadewethu White, kwakukhona izikhathi ezintathu. Isikhathi sokuqala sasiyiminyaka engamashumi amane, lapho imibono yayivela obala, ngezinjongo ezazihlobene nokuqinisa lesi sipho ezingqondweni zalabo ababekhona ngesikhathi imibono ivela. Khona-ke kusukela ngo-1884 kuze kube sekufeni kwakhe ngo-1915, kwanikezwa imibono namaphupho ayesenzelwe nokwakha abantu bakaNkulunkulu, kodwa kwanikezwa ngasese. Isikhathi sesithathu saqala ngo-1915, futhi sanikeza ubufakazi bokuthi ubu-Adventismu baseLawodisiya babusebumnyameni bokuhlubuka.

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.

U-Israyeli wasendulo uyisibonelo sika-Israyeli wanamuhla, futhi ngesikhathi sokuvukela okuvuthwe ngokuphelele esimelelwa ngu-Eli namadodana akhe amabili, uHofini noFinehasi, kwakungekho “sambulo esicacileyo.” Isizathu kwakuwukungamlaleli kwabo okubi kakhulu nokuvukela. UNkulunkulu akaguquki.

> “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.

> “Esinye isixwayiso kwakumelwe sinikezwe indlu ka-Eli. UNkulunkulu wayengenakuxhumana nompristi omkhulu namadodana akhe; izono zabo, njengefu eliminyene, zazivimbe ubukhona boMoya waKhe oNgcwele. Kodwa phakathi kobubi umntwana uSamuweli wahlala ethembekile eZulwini, futhi umyalezo wokulahlwa kwendlu ka-Eli wawuyisabelo sikaSamuweli njengomprofethi woPhezukonke.

> “‘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.

> “‘Izwi leNkosi lalinqabile ngalezo zinsuku; kwakungekho umbono ovulekileyo. Kwase kusithi ngaleso sikhathi, lapho u-Eli elele endaweni yakhe, namehlo akhe eseqalile ukufiphala, kangangokuba wayengasaboni; nangaphambi kokuba isibani sikaNkulunkulu sicime ethempelini leNkosi, lapho kwakukhona khona umphongolo kaNkulunkulu, noSamuweli elele ubuthongo; iNkosi yabiza uSamuweli.’ Ecabanga ukuthi lelo zwi lalingelika-Eli, umntwana waphuthuma embhedeni wompristi, ethi, ‘Nangu mina; ngokuba ungibizile.’ Impendulo yaba yile, ‘Angikubizanga, ndodana yami; phinda ulale.’ USamuweli wabizwa kathathu, futhi kathathu wasabela ngendlela efanayo. Khona-ke u-Eli waqiniseka ukuthi lokho kubizwa okuyimfihlakalo kwakuyizwi likaNkulunkulu. INkosi yayidlule encekwini yayo ekhethiweyo, indoda esezinwele zayo sezimpunga, ukuba ikhulume nomntwana. Lokhu ngokwako kwakuyikusola okubuhlungu kodwa okufaneleyo ku-Eli nendlu yakhe.” 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.

Ekuhlubukeni kwendlu ka-Eli kwakungekho umbono ovulekileyo, ngokuba iZwi leNkosi “laliligugu” ngaleyo mihla. Igama lesiHeberu elihunyushwe ngokuthi “eliligugu” lisho “elinqabileyo”. Kusukela ngo-1844 kuze kube ngu-1884, kwakukhona “imibono evulekileyo,” eyanikwa ubu-Adventi baseLawodikeya. Lokhu kwaqala ukumiswa emlandweni wenhlangano yamaMillerite yaseFiladelfiya, futhi ngo-1856 kwaqala ukukhomba ukuthi inhlangano yaseFiladelfiya yayisidlulele enhlanganweni yaseLawodikeya, kodwa imibono evulekileyo yaqhubeka, ngokuba uNkulunkulu ubekezela isikhathi eside futhi unesihawu.

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.

Kwathi-ke ngo-1863 kwaqala ukuhlubuka kumaqiniso ayisisekelo, kodwa “imibono evulekile” yaqhubeka kwaze kwaba ngu-1884. Kwase kwenzeka ushintsho. KuHezekeli isahluko sesishiyagalombili, izinengiso ezine zivezwa njengokwanda ngobubi bazo. U-1884 umele ukusondela esiphethweni sesizukulwane sokuqala kanye nokuqala kwesizukulwane sesibili. Umlando wama-Adventist ubhala ukuthi ngo-1881, futhi futhi ngo-1882, kwaba khona ukwanda okubili okubalulekile ekuhlubukeni.

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.

Ngo-1881, uMongameli weGeneral Conference (uGeorge Butler), wabhala futhi washicilela uchungechunge lwezihloko ku-Review and Herald, lapho aphikisa khona ngokuthi ezinye izingxenye zeBhayibheli zaziphefumulelwe kakhulu kunabanye, futhi ekuphetheni kwezihloko zakhe wagcina esehlonza ngempela izingxenye ezithile zeBhayibheli ayethi aziphefumulelwanga. Emva kwalokho ngo-1882, uUriah Smith, umholi womsebenzi wokushicilela, futhi ngaleso sikhathi engumholi womsebenzi wezemfundo futhi, waqala ukufundisa ukuthi lapho uDade White eboniswa izibikezelo zesikhathi esizayo noma umlando ongcwele wesikhathi esedlule, amazwi akhe ayephefumulelwe, kodwa waphikisa ngokuthi lapho eveza khona ukwehluleka komuntu siqu kwamalungu ebandla, lokho kwakuyimibono yakhe yobuntu nje kuphela.

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.

Ngo-1881 uSathane walwa ukuhlasela okusobala okumelene negunya leBhayibheli i-King James, ngokusebenzisa umongameli webandla; kwathi ngonyaka olandelayo umholi womsebenzi wemfundo nowokushicilela walwa ukuhlasela okufanayo okumelene negunya loMoya wesiprofetho. Kusukela ngo-1884, ubufakazi buyathi ngalezo zinsuku kwakungekho mbono ovulekileyo. Kusukela ngo-1863 kuze kube ngu-1881, ukuvukela kwase kukhule kwafinyelela ekubandakanyeni iBhayibheli noMoya wesiprofetho, futhi kwakungasenjalo nje ukumela ukwenqatshwa kwezisekelo.

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.

Izinengiso ezine ezimelelwe kuHezekeli isahluko sesishiyagalombili zenziwa ngamadoda amadala, amele ubuholi baseJerusalema, obaqala njengenhlangano yebandla esemthethweni njenge-Adventism yaseLawodikea ngo-1863. Ngaleso sikhathi kwashicilelwa isihloko ku-Review and Herald, ezinye izazi-mlando ezisibeka ekubhalweni kukaJames White, nakuba imibhalo ephathelene naleso sihloko empeleni ikhomba kakhulu ku-Uriah Smith njengombhali wangempela. Noma kunjalo, isiqalekiso esimelene nokwakhiwa kabusha kweJeriko sagcwaliseka ngokusobala ngoJames White, kanti u-Uriah Smith nguyena owadala ishadi-mbumbulu lika-1863. Kwathi ngo-1881, umongameli weGeneral Conference wayefaka izihloko ku-Review and Herald ezaziphikisa igunya eliphelele leBhayibheli, kwase kuthi ngonyaka owalandela u-Uriah Smith waqala ukuhlasela igunya loMoya Wesiprofetho.

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.

Amadoda asendulo okwakufanele abe ngabalindi ayehola ekuhlaseleni okusobala okwaqala ngokuhlasela amaqiniso ayisisekelo amelwe ephusheni likaMiller futhi aboniswe ematafuleni amabili kaHabakuki. Kusukela lapho aqala ukuhlasela ofakazi ababili, iBhayibheli noMoya Wesiprofetho. Kuleso sikhathi esifanayo (ekuqaleni kweminyaka yawo-1880), umholi womsebenzi wezempilo, uJohn H. Kellogg, waqala ukwethula ubuthakathi bokukhonza imvelo kubaholi bebandla. Ngo-1881, uJames White wabekwa ekuphumuleni, futhi uDade White wayephakathi kokuvukela okwakukhula kwabaholi besakhiwo semfundo, sezempilo nesepolitiki sebandla.

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:

Umlayezo owafika ngo-1856, owawuyikukhanya okwandisiwe “kwezikhathi eziyisikhombisa,” kanye nomlayezo oya eLaodicea, wawenqatshiwe, futhi iNkosi yayihlose ukuphinda lowo kanye umyalezo eNgqungqutheleni Jikelele eMinneapolis ngo-1888, ngomlayezo owethulwa ngabaDala uJones noWaggoner. Umlayezo wabo wawungewona umyalezo omusha, futhi lapho labo ababemelana nomlayezo wabo bekhulunyiswa nguDadewethu White, waveza ukuthi abavukeli babekholelwa ukuthi ukumelana kwabo nomlayezo kaJones noWaggoner kwakumele umthwalo wabo wokuvikela izimpawu ezindala, ezingezona nje kuphela izimpawu ezindala kodwa futhi ziyizisekelo ezindala. Ukuvukela kwabo kwembula ukuthi ngo-1888 base bengasaqondi ukuthi izisekelo ziyini, okungukuthi, amaqiniso ayizisekelo amele ukulunga kukaKristu. Ngokwendaba yezimpawu zomngcele nemithetho kaWilliam Miller, wathi:

> “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.

> “Kufanele sizazi ngokwethu ukuthi kuyini okwakha ubuKristu, liyini iqiniso, luyini ukholo esalwamukelayo, iyini imithetho yeBhayibheli—imithetho esiyinikwe yigunya eliphakeme kunawo wonke. Baningi abakholwayo bengenasiqalo esiqondakalayo abangase basimisele kuso ukholo lwabo, bengenabo ubufakazi obanele mayelana neqiniso lendaba. Uma kuvezwa umqondo ovumelana nemibono yabo asebeyakha ngaphambili, bahlale belungele ukuwamukela. Abacabangi besuka embangeleni baya emphumeleni, ukholo lwabo alunasisekelo sangempela, futhi ngesikhathi sokuvivinywa bayothola ukuthi bakhe phezu kwesihlabathi.

> “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.

> “Lowo ophumula enelisekile ngolwazi lwakhe lwamanje olungakapheleli lwemiBhalo, ecabanga ukuthi lokhu kwanele ukusindiswa kwakhe, uphumule ekukhohlisweni okubulalayo. Baningi abangahlonyiswanga ngokuphelele ngezizathu ezingokomBhalo, ukuze bakwazi ukubona iphutha, balahle wonke amasiko nezinkolelo-ze ezethulwe njengokungathi ziyiqiniso. USathane ungenise eyakhe imibono ekukhulekeleni uNkulunkulu, ukuze onakalise ubulula bevangeli likaKristu. Inani elikhulu lalabo abathi bayakholwa iqiniso lamanje alazi ukuthi kuyini okwakha ukholo olwanikelwa kwabaNgcwele kwasekuqaleni—uKristu kini, ithemba lenkazimulo. Bacabanga ukuthi bavikela izimpawu ezindala zomngcele, kodwa bayafudumala futhi abanandaba. Abazi ukuthi kuyini ukweluka ekuphileni kwabo nokuba nobuhle bangempela bothando nokholo. Ababona abafundi beBhayibheli abaseduze nalo, kodwa bayavilapha futhi abanaki. Lapho kuvela ukwehluka kwemibono ngeziqephu zemiBhalo, labo abangafundelanga ngenhloso futhi abangazimisanga ngalokho abakukholwayo, bayawa basuke eqinisweni. Kufanele sigcizelele kubo bonke isidingo sokuphenya ngenkuthalo iqiniso lobuNkulunkulu, ukuze bazi ukuthi bayakwazi ngempela okuyiqiniso. Abanye bathi banolwazi olukhulu, futhi bazizwe benelisekile ngesimo sabo, lapho bengenawo umdlandla owengeziwe ngomsebenzi, bengenalo uthando oluvuthayo ngokwengeziwe ngoNkulunkulu, nangemiphefumulo uKristu ayifela, kunokuba babengakaze bazi uNkulunkulu. Abalifundi iBhayibheli [ukuze] bazenzele umnkantsha nokunotha kwalo kube okwemingqondo yabo. Abazizwa sengathi liyizwi likaNkulunkulu elikhuluma kubo. Kodwa, uma sifuna ukuqonda indlela yensindiso, uma sifuna ukubona imisebe yeLanga lokulunga, kufanele sifunde imiBhalo ngenhloso, ngoba izithembiso neziprofetho zeBhayibheli zikhanyisa imisebe ecacile yenkazimulo phezu kwecebo lobuNkulunkulu lokuhlengwa, okuyiqiniso ezinkulu ezingaqondwa ngokucacile.” 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.

Lesi sitatimende sithathwe ebufakazini bakhe ngesikhathi sika-1888, futhi uveza ukuthi abavukeli bakha isisekelo phezu kwesihlabathi, nakuba bengakwazi lokho. Uthi, “Inqwaba enkulu yalabo abathi bakholwa iqiniso lamanje, ayikwazi ukuthi yini eyakha ukholo olwake lwanikelwa kwabangcwele—uKristu kini, ithemba lenkazimulo. Bacabanga ukuthi bavikela izimpawu zomngcele zakudala, kodwa bayashisa kancane futhi abanandaba.” Uveza ukuthi basesesimweni saseLawodikeya, ngokuba “bayashisa kancane.” Futhi uveza “ukholo olwake lwanikelwa kwabangcwele—uKristu kini, ithemba lenkazimulo.” UKristu uyiDwala laphakade, futhi njengeliDwala laphakade, umelela amagugu ephupho likaMiller.

> “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.

> “Isixwayiso sesifikile: Akukho lutho okufanele luvunyelwe ukuba lungene oluyophazamisa isisekelo sokukholwa esilokhu sakha phezu kwaso selokhu kwafika umlayezo ngo-1842, 1843, nango-1844. Mina ngangikulo lo myalezo, futhi kusukela lapho ngilokhu ngimi phambi komhlaba, ngithembekile ekukhanyeni uNkulunkulu asinike khona. Asihlosile ukususa izinyawo zethu kuleyo nkundla esabekwa kuyo njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingadela ukukhanya uNkulunkulu anginike khona na? Kufanele kube njengeDwala Laphakade. Belilokhu lingihola selokhu nganikezwa lona.” Review and Herald, April 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.

Ukhomba iqiniso elibalulekile ngabavukeli, ababengabantu bakaHezekeli basendulo, lapho ethi, “Abacabangi besuka embangeleni baye emphumeleni.” Ababi abakwazi noma abafuni ukucabanga besuka embangeleni baye emphumeleni. Umphumela weseshini ye-General Conference ka-1888 wawuwukuvukela okukhulu kangangokuthi uDade White wanquma ukuhamba, kodwa umholi wakhe oyizingelosi wamyalela ukuthi kumelwe ahlale abhale umlando ofanayo wokuvukela kukaKora, uDathani no-Abiramu. Ukuvukela kwabantu basendulo kwakuwumphumela, futhi imbangela kwakuwukwenqatshwa komyalezo waseLawodikeya owafika nokukhanya okwandisiwe kwe-“seven times” ngo-1856, kwase kuba kubi kakhulu kwaze kwaba ukuvukela izisekelo ngo-1863, okwabe sekuphenduka ukuhlasela kuqala iBhayibheli bese kuba uMoya Wokuprofetha, kanye nokwethulwa kokusebenzelana nemimoya kukaKellogg.

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.

Yebo, izazi-mlando zasendulo zabantu besilisa kuwo wonke umlando zimboze amaqiniso ahlobene nokuhlubuka ngemfucumfucu, amasiko, imikhuba nezitsha zezinganekwane, ngoba labo abahlanganyela kulolo hlobo lokuhlubuka bahlale bezama ukufihla ubufakazi.

> 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.

> Maye kubona labo abafuna ukufihla ngokuqhathisayo amacebo abo eNkosini, nemisebenzi yabo isebumnyameni, bese bethi: Ubani osibonayo na? futhi ubani osaziyo na? Isaya 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).

Amadoda u-Isaya akhuluma nawo kuleli vesi yilawo awabiza ngokuthi “amadoda adelelayo abusayo phezu kwalesi sizwe eJerusalema,” futhi ayilawo madoda asendulo ayemiselwe ukuba abe ngabalindi besizwe kuHezekeli isahluko sesishiyagalombili. Ebufakazini bukaHezekeli, ekunengekeni kwesibili, okuphawula isizukulwane sesibili se-Adventism, aphendula imibuzo ebuzwa amadoda ka-Isaya adelelayo, “ngokuba athi, INkosi ayisiboni; iNkosi iwushiyile umhlaba” (Hezekeli 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.

Kumenyezelwe “Maye” phezu kwalabo babuyekezi bomlando abazama ukumboza iqiniso lokuvukela okwabaholela futhi okwenzeka ngo-1888.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Kufanele ngikhulume kini maqondana nemihlangano yaseMinneapolis. Ngesinye isikhathi nganquma ukuphuma emhlanganweni ngoba ngabona futhi ngezwa umoya onamandla wokuphikisa owawubusa. Angikwazanga ngisho nomzuzwana ukuvuma lowo moya owawusebenza ngamandla okubusa phezu koMfoweth’ uMorrison noMfoweth’ uNicola. Angingabazi ngisho nomzuzwana ukuthi luhlobo luni lomoya enaniwulo. Ngokuqinisekile kwakungesiwo uMoya kaNkulunkulu; futhi ukuze ningaqhubeki kulokhu kukhohliseka, manje ngiyanibhalela.

> “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.’

> “Ngobusuku obulandela emva kokuba senginqumile ukungabe ngisahlala eMinneapolis, ephusheni noma embonweni wasebusuku—anginakusho ngokuqiniseka ukuthi kwakuyikuphi—umuntu omude, onobukhosi obuphoqayo, wangilethela umlayezo futhi wangembulela ukuthi kwakuyintando kaNkulunkulu ukuba ngime esikhundleni sami somsebenzi, nokuthi uNkulunkulu uqobo wayeyokuba ngumsizi wami futhi angisekele ukuze ngikhulume amazwi ayeyonginika wona. Wathi, ‘Ngenxa yalo msebenzi iNkosi ikuphakamisile. Izingalo zayo zaphakade zingaphansi kwakho. Kulo mhlangano kuyokwenziwa izinqumo ezimayelana nokuphila noma nokufa; kungesikho ukuthi kukhona odinga ukubhubha, kodwa ukuziqhenya ngokomoya nokuzethemba kuyovala umnyango ukuze uJesu namandla oMoya waKhe oNgcwele bangangeniswa. Bayakuba nelinye ithuba lokuphuma ekukhohlisweni, nokuphenduka, bavume izono zabo, futhi beze kuKristu baguqulwe ukuze abaphulukise.’”

> “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.’

> Wathi, “Ngilandele.” Ngamlandela umqondisi wami, wayesengiholela ezindlini ezehlukene lapho abazalwane babehlala khona, wathi, “Yizwa amazwi akhulunywa lapha, ngoba alotshiwe encwadini yemibhalo, futhi lawa mazwi ayoba namandla okulahla phezu kwabo bonke abathatha isabelo kulo msebenzi ongahambisani nomoya wokuhlakanipha ovela phezulu, kodwa ohambisana nomoya ongehli uvela phezulu, kodwa uvela phansi.”

> “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.

> “Ngilalele amazwi aphinyiswayo okufanele enze wonke umuntu owawaphimisayo abe namahloni. Kwadluliswana ngamazwi okubhuqa komunye kuya komunye, behlekisa ngabafowabo u-A. T. Jones, u-E. J. Waggoner, no-Willie C. White, kanye nami. Isikhundla sami nomsebenzi wami kwakukhulunywa ngakho ngokukhululeka yilabo okwakufanele ukuba bebematasa emsebenzini wokuthobisa imiphefumulo yabo phambi kukaNkulunkulu nokulungisa izinhliziyo zabo siqu. Kwakubonakala sengathi kukhona ukuheheka ekugxileni ezingozini ezicatshangiwe nasezinkulumweni eziwukuveza nje komcabango ngabafowabo nomsebenzi wabo, okwakungenasisekelo eqinisweni, nasekungabazeni nasekukhulumeni nasekubhaleni izinto ezibuhlungu ngenxa yokungabaza, nokubuza, nokungakholwa.”

> “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.

> Umqondisi wami wathi, “Lokhu kubhaliwe ezincwadini njengokumelana noJesu Kristu. Lo moya awukwazi ukuvumelana noMoya kaKristu, lowo weqiniso. Badakwe ngumoya wokuphikisa, futhi abasazi, njengomuntu odakiwe, ukuthi yimuphi umoya olawula amazwi abo noma izenzo zabo. Lesi sono ngokukhethekile siyicala kuNkulunkulu. Lo moya awusenakho ukufana noMoya weqiniso nokulunga njengalowo moya owashukumisela amaJuda ukuba akhe umfelandawonye wokungabaza, wokugxeka, nowokuba yizinhloli phezu kukaKristu, uMhlengi wezwe.”

> “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.

> “Ngatshelwa ngumholi wami ukuthi kwakukhona ufakazi wenkulumo engenaKristu, inkulumo yesixuku eyayiveza umoya owawushukumisa lawo mazwi. Lapho bengena emakamelweni abo, izingelosi ezimbi zangena nazo, ngoba bavala umnyango kuMoya kaKristu futhi bengalalelanga izwi laKhe. Kwakungekho ukuzithoba komphefumulo phambi kukaNkulunkulu. Izwi lomkhuleko lalingavamile ukuzwakala, kodwa ukugxeka namazwi aqhathanisiwe ngokweqile nokusola nokucabangela nokufisa nokuhawukela nokusolela okubi nokumangalela ngamanga kwakuvamile. Ukuba amehlo abo avuliwe, babeyobona lokho okwakuyobethusa, ukujabula kwezingelosi ezimbi. Futhi babeyobona noMlindi owayezwile wonke amazwi futhi ewabhale lawo mazwi ezincwadini zasezulwini.”

> “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.

> “Ngase ngitshelwa ukuthi ngalesi sikhathi kwakuyoba yize ukwenza noma yisiphi isinqumo mayelana nezikhundla emaphuzwini emfundo, mayelana nokuthi liyini iqiniso, noma ukulindela noma yimuphi umoya wokuphenya ngobulungisa, ngoba kwakukhona umfelandawonye owakhiwe wokungavumeli nhlobo ukuguqulwa kwemibono nganoma yiliphi iphuzu noma isikhundla ababekwamukele, njengalokhu namaJuda engazange akwenze. Ngatshelwa okuningi nguMholi wami engingenayo inkululeko yokukubhala. Ngazithola sengihlezi embhedeni ngomoya wokudabuka nowokucindezeleka, futhi nginomoya wokuzimisela okuqinile ukuma esikhundleni sami somsebenzi kuze kube sekupheleni komhlangano, bese ngilinda ukuqondiswa nguMoya kaNkulunkulu ongitshela ukuthi ngenze kanjani nokuthi iyiphi inkambo okufanele ngiyilandele.” The 1888 Materials, 277, 278.

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