Babi na 14 — Ƙofar da aka rufe

GSAM 214.1"YAYINDA suke kan tafiya garin sayen mai, sai ango ya iso. Budurwai da suke a shirye, suka shiga wajen bikin auren tare da shi. Aka kuma kulle ƙofa."¹

GSAM 214.2Zuwan Ango da aka gabatar a cikin wannan misali ba zuwan Kristi zuwa duniya ba ne, sai zuwa bikin aure. Bikin aure lamari ne da ke faruwa kafin zuwan Ubangiji. An bayyana shi a cikin Bishara da Luka ya rubuta haka: "Ku shirya ɗamara don hidima. Ku bar fitilunku suna ci, kamar maza da suke jiran maigidansu ya dawo daga bikin aure. Saboda duk lokacin da ya dawo ya ƙwanƙwasa ƙofa, a shirye suke su buɗe masa nan da nan."²

GSAM 214Karɓar Daular Da Ake Kira Aure

GSAM 214.3Zuwan ango zuwa bikin aure an nuna shi a Daniyel 7:13, 14, inda Kristi ya zo wurin Uba domin karɓar mulkinsa. A zamanin da, zuwan sarki zuwa babban birninsa domin karɓar kursiyinsa da mulkinsa ana kiran shi aure. Wannan lamari—karɓar babban birni a matsayin amarya—ana murnar sa da girma da nuna alatu kamar na aure na gaske. Don haka lokacin da Kristi ya karɓi mulkinsa daga wurin Uba a sama, ana cewa an aura shi amaryarsa—Sabuwar Urushalima (Ru’uya ta Yohanna 21:9); kuma wannan ake kira a cikin misali "aure."

GSAM 214.4Bayan kammala ranakun dubu biyu da ɗari uku, a ranar 22 ga Oktoba, 1844, mutanen Advent, waɗanda suka kwatanta abubuwan da suka faru a kwarewarsu da gaskiyar da ke tattare da aure a Gabas, suka ce, "Kristi ya shiga cikin aure." Yayin da suka sami haske da ya fi bayyana game da yanayin abin da zai faru a ƙarshen kwanaki dubu biyu da ɗari uku, bangaskiyarsu ta bi Kristi a aikin da ya fara; don haka ta hanyar bangaskiya, suka "shiga wajen bikin auren tare da shi."

GSAM 215"Zan Dawo"

GSAM 215.1A cikin wahayin da aka ba Miss Harmon a shekarar 1845, na Kristi yana wucewa daga ɗakin farko zuwa na biyu na wuri mai-tsarki na sama, mun sami waɗannan kalmomi: "'Ku jira anan; ina tafi wurin Ubana don in karɓi mulki; ku kiyaye tufafinku su kasance masu tsabta, kuma ba da jimawa ba zan dawo daga biki in karɓe ku zuwa wurina.' Sa’an nan wani keken gajimare, mai ƙafafu kamar wuta mai ƙonawa, da mala’iku suka kewaye, ya zo inda Yesu yake. Ya hau keken, aka ɗauke shi zuwa Wuri Mafi-Tsarki, inda Uba yake zaune."³

GSAM 215Jinƙai Bayan An Rufe Ƙofa

GSAM 215.2Ƙofar da aka rufe a cikin wannan misali da alama tana nufin wani abu da zai faru kafin ainihin zuwan Ɗan Adam cikin gajimaren sama; domin bayan an rufe ƙofar, sauran budurwowi sun zo suna ƙwanƙwasa, a ce musu su "kasance masu sa ido" domin ba su san ranar ba ko lokacin zuwansa. Haka kuma, an rufe wannan ƙofa ne bayan budurwowi masu hikima sun shiga tare da Ango zuwa bikin aure.

GSAM 215.3Daga yadda aka yi amfani da harshe a cikin wannan misalin budurwowi, da alama bayan an shiga bikin aure har yanzu akwai dama ga budurwowi "wawa" ma su yi shiri mai yarda don su tarbi angon. An umarce su da su "kasance masu sa ido." Kasancewa masu sa ido da jira sune siffofi da suka shafi shiri na gaskiya don haɗuwa da Ubangiji. Don haka, alama ta nuna cewa ba a ɗauke jinƙai ba lokacin da aka rufe ƙofar a cikin wannan misali.

GSAM 215Ba Ƙofar da aka ambata a Luka 13:25-28 ba

GSAM 215.4A da, an yi kuskure wajen gauraya ƙofar da aka ambata a cikin wannan misali da ƙofar da aka ambata a Luka 13:25-28, wadda take cewa, "Da zaran maigidan ya tashi ya rufe ƙofar, za ku tsaya a waje kuna ƙwanƙwasawa, kuna roƙo cewa, 'Ranka yă daɗe, buɗe mana ƙofa.' 'Amma shi zai amma ya ce, "Ni ban san ku, ko inda kuka fito ba."... Ku rabu da ni, dukan ku masu aikata mugunta! 'Za a yi kuka a can, da cizon haƙora, sa’ad da kuka ga Ibrahim, da Ishaku, da Yaƙub, da dukan annabawa a mulkin Allah, amma ku kuwa, za a jefar da ku a waje." Ya bayyana sosai daga cikin wannan magana cewa idan an rufe wannan ƙofa, an yanke makomar waɗanda aka ƙi shiga. Daidai a lokacin ne da mulkin Allah ya zo; domin za su ga waɗanda aka ceci a cikin mulkin. A akasin haka, a cikin misalin budurwowi Ubangiji bai shiga mulkinsa ba tukuna, amma ya tafi wurin Uba domin ya karɓi mulkinsa.

GSAM 216Ƙofa da Aka Rufe a Hidimar Alama

GSAM 216.1Waɗanda suka bi Kristi cikin bangaskiya a aikinsa, bayan ƙarshen lokacin kwanaki dubu biyu da ɗari uku—22 ga Oktoba, 1844—sun ga cewa lokacin da Ranar Yafiya ta zo a hidimar alama, babban firist ya rufe ƙofar ɗakin waje ya buɗe ƙofar zuwa cikin Wuri Mafi-Tsarki, domin yin aikinsa na gogewa zunubai da aka yi ikirari a cikin wuri mai-tsarki; kuma cewa haka nan Kristi, babban firist ɗinmu, ya rufe ƙofar ɗakin waje na haikalin sama, ya kuma buɗe ɗakin da aka ga "akwatin alkawarinsa."⁴

GSAM 216Su Waye Suka Yi Kuskure?

GSAM 216.2A wannan lokacin akwai wasu daga cikin Adventistoci da ba su sami haske mai tsabta game da hidimar wuri mai-tsarki ta Kristi ba, domin ba a ja hankalinsu ga saƙon mala’ika na uku ba tukuna. Sun yi kuskure wajen haɗa wannan ƙofar waje ta wuri mai-tsarki da ƙofar da aka rufe a Luka 13:25-28. Duk da haka, waɗannan ba su kasance Adventistoci na Rana ta Bakwai ba. Amma za mu yi ƙoƙarin nuna su wanene, yadda aka samo wannan koyarwa, da kuma irin yanayin da ya kai ga irin waɗannan ƙarshe.

GSAM 217.1Mutane da suka ware kansu daga coci-cocin suna ƙarƙashin wa’azin saƙon Advent, da kuma waɗanda suka rabu da su, ana yi musu magana a cikin shaida ga coci na biyar da na shida daga cikin coci-cocin bakwai na Ru’uya ta Yohanna. Gargaɗin ga coci na biyar, wato na Sardis, ya ce, "Saboda haka, ka tuna fa, abin da ka karɓa ka kuma ji; ka yi biyayya da shi, ka kuma tuba. Amma in ba ka farka ba, zan zo kamar ɓarawo, ba kuwa za ka san lokacin da zan zo maka ba."⁵ Daga wannan magana ya bayyana cewa mutanen da aka yi magana a kansu sun ji sanarwar zuwan Ubangiji. Sun ce sun karɓa, amma yanzu suna shirin ƙaryata shi.

GSAM 217Cocin Filadelfiya

GSAM 217.2An ambaci Cocin Filadelfiya, matsayi na shida na cocin bishara, a nan gaba. Wannan coci yana wakiltar mutanen da aka fitar da su ƙarƙashin sanarwar saƙonnin farko da na biyu na Ru’uya ta Yohanna 14. Ga wannan coci Ubangiji ya ce, "Ina zuwa ba da daɗewa ba. Ka riƙe abin da kake da shi, don kada wani ya karɓe rawaninka."⁶ An ƙara yi musu magana da waɗannan kalmomi: "waɗannan su ne kalmomi, na wanda yake mai tsarki da kuma gaskiya, wanda yake riƙe da mabuɗin Dawuda. Abin da ya buɗe ba mai rufewa, abin da kuma ya rufe ba mai buɗewa. Na san ayyukanka. Duba, na sa a gabanka buɗaɗɗen ƙofa wadda ba mai iya rufewa. Na san cewa kana da ɗan ƙarfi, duk da haka ka kiyaye maganata ba ka kuwa yi mūsun sunana ba."⁷

GSAM 217Menene Ƙofar da aka Rufe a cikin wannan misali?

GSAM 217.3Me ake nufi da ƙofar da aka buɗe da kuma ƙofar da aka rufe a cikin nassin da aka ambata a baya? Muna ganin za a iya samun amsa mai gamsarwa ga wannan tambayar a cikin bayanin da ke tafe: Duk da cewa akwai wasu daga cikin Adventistoci da suka sami haske mai zurfi, kuma suna koyar da cewa Mai Ceto ya canza hidimarsa daga ɗakin farko zuwa na biyu na wuri mai-tsarki na sama, kuma suna gabatar da tambayar ƙofa buɗe da rufe yadda ya kamata ga waɗanda za su saurara, wani rukuni daban ya yi adawa da wannan gaskiya, kuma suna ƙoƙarin kafa imani da akidar cewa ƙofar da aka buɗe an rufe ta, kuma ƙofar da aka rufe an buɗe ta. Da yin haka suna katse hanya, ko hana aikin bayin Ubangiji a nan duniya. Ƙofofin wuri mai-tsarki na sama ana buɗe su kuma ana rufe su da ikon Kristi—"Abin da ya buɗe ba mai rufewa." A cikin jawabi ga cocin Filadelfiya, mutanen da suka tsaya tsayin daka, suka riƙe kalma, kuma ba su ƙaryata sunansa ba, sun sami nasara wadda ta buɗe ƙofa da babu wanda zai iya rufe ta. Wannan ba shakka yana nuni ne ga ƙofar samun damar isa ga mutane, wadda mutane, da alama (kamar yadda za mu gani), suka rufe ta sosai; amma a matsayin yabo ga tsayin dakansu, Ubangiji ya gabatar wa masu aminci "buɗaɗɗen ƙofa" da babu wanda zai iya rufe ta.

GSAM 218Ƙofar Furuci

GSAM 218.1An kawo misalai da dama a cikin Rubuce-rubucen Tsarki inda ake amfani da ƙofa a wannan ma’ana. Bulus, a cikin wasiƙarsa ga Korintiyawa, ya ce, "an buɗe mini babbar ƙofa (fassarar zahiri daga KJV) don aiki mai amfani, ko da yake akwai mutane da yawa masu gāba da ni."⁸ Sake, a cikin wasiƙarsa ta biyu ga Korintiyawa, ya ce, "sa’ad da na tafi Toruwas don in yi wa’azin bisharar Kiristi, ko da yake na tarar cewa Ubangiji ya buɗe mini ƙofa, duk da haka, ban sami salama a zuciyata ba domin ban sami ɗan’uwana Titus a can ba."⁹ Ya kuma roƙi waɗanda ke Korosiya a wannan hanya: "Ku nace da yin addu’a, kuna zaman tsaro da kuma godiya. Ku kuma yi mana addu’a, mu ma, don Allah yă buɗe ƙofa saboda saƙonmu, don mu iya yin shelar asirin Kiristi, wanda saboda shi nake cikin sarƙoƙi."¹⁰

GSAM 218.2Daga cikin waɗannan ayoyi ya bayyana cewa ana kiran damar wa’azin gaskiya ƙofofi buɗaɗɗu; kuma daga kalaman da aka faɗa wa coci na Filadelfiya, ya nuna cewa a lokacin da aka kira wannan al’umma, mutane suna ƙoƙarin rufe ƙofar furuci a kansu. Yayin da cocin Filadelfiya ke wucewa cikin gwaji, suna riƙe da "kalma" da "suna" ɗinsa, kalmar Ubangiji gare su ita ce, zai buɗe musu ƙofa wadda babu wanda zai iya rufe ta.

GSAM 219Halin da ya biyo bayan 22 ga Oktoba, 1844

GSAM 219.1Da yake cewa lamarin yana gabanmu kamar yadda aka bayyana shi a cikin kalmomin annabci, mu yi nazari baya kan yadda abubuwa suka faru. Kamar yadda aka riga aka gabatar, har zuwa Afrilu, 1844, an buɗe coci-coci don wa’azin saƙon zuwan Kristi, inda kiran ma’aikata ya fi yawa fiye da yadda masu wa’azi masu rai za su iya cika. Bayan takaici, a farkon bazara ta 1844, waɗanda ba su rungumi koyarwar da gaske ba suka juya suka yi mata adawa. Lokacin da, a lokacin rani na 1844, aka bayyana saƙon mala’ika na biyu na Ru’uya ta Yohanna 14 da "kira na tsakar dare" (Mattiyu 25), sai aka samu tsanantawa mafi ƙarfi ga waɗanda har yanzu suka yi ƙarfin hali su tabbatar da bangaskiyarsu a kan zuwan Ubangiji mai kusa. Waɗannan masu adawa sun yi ƙoƙarin hana batun ta hanyoyi daban-daban, kuma ta kowace hanya mai yiwuwa don katse aikin waɗanda har yanzu ke ayyana cewa "sa’ar hukuncinsa ya yi." William Miller ya ce game da wannan adawa, "Wannan shi ne abin da bai dace ba kuma ba za a iya bayani ba." An yi ƙoƙarin hanawa har ya kai ga cewa a kusa da ƙarshen kwanaki dubu biyu da ɗari uku, Geo. Storrs ya ce game da wannan, "Mun gama da coci-cocin suna da duk masu mugunta, sai dai idan wannan ihu zai shafe su."

GSAM 219.2Bayan kammala lokacin, yayin da adawa da yin tsokana daga masu mugunta suka ƙaru sau biyu da sau uku, William Miller ya ce game da lamarin, "Mun kammala aikinmu na gargaɗar masu zunubi, da ƙoƙarin tashe coci mai riƙe da ibada ta zahiri kawai. Allah cikin hikimarsa ya rufe ƙofa."¹¹

GSAM 219Taurin Zuciyar Masu Zunubi Gabaɗaya

GSAM 219.3Wannan halayyar duniya mai yin izgili ba wai kawai ta taurara zuciyar masu zunubi game da koyarwar zuwan Kristi ba, amma shaida daga cikin waɗanda ke cikin coci-cocin suna ita ce: "Idan muka yi la’akari da yadda mutane kalilan ne suke tuba jefi jefi, da kuma rashin tuba da taurin kan masu zunubi, irin da ba a taba gani ba, za mu kusan ihu mu ce: “Ko Allah ya manta yin alheri ne? ko kuma, Ko an rufe kofar jinkai ne?”"¹²

GSAM 220.1Daga wani ma’aikaci mun karanta ƙarin bayani game da yanayin da ya biyo bayan ƙarshen lokacin annabci: "A lokacin, kusan ba zai yiwu a samu damar isa ga marasa bangaskiya ba, takaici na shekarar 1844 ya rikita tunanin mutane da yawa, kuma ba su so su saurari kowace bayanin al’amarin ba."¹³

GSAM 220An Rufe Duk Ƙofofin Shiga ga Masu Rashin Imani

GSAM 220.2Wannan yanayi ya kasance, a wancan lokacin, kamar ya rufe ƙofar samun damar isa ga kowa sai waɗanda suka ci gaba da riƙe bangaskiyarsu da bege a kan saurin zuwan Kristi. Yayin da ƙofar furuci ta bayyana kamar ta rufe gaba ɗaya, kuma Adventistoci suka ga cewa akwai ƙofa da aka rufe a cikin misalin da ya shafi abubuwan da suka faru da su, za a iya ganin yadda suka kai ga ƙarshe cewa babu ƙarin jinƙai ga masu zunubi: ko, kamar yadda wasu suka faɗa, cewa "ƙofar jinƙai ta rufe," musamman idan sun yi tunanin cewa ƙofar da aka rufe a cikin wannan misali da ƙofar da aka rufe a cikin Luka 13 su ne abu ɗaya. Idan mutane suka ƙi sauraro gaba ɗaya, suna ƙara tauri a zuciyarsu, ta yaya za su iya juyar da kansu?

GSAM 220Wa ne Ya Fara Koyar da Ƙarya Game da Ƙofar da Aka Rufe?

GSAM 220.3Yanzu tambaya ta taso, Wa ya fara koyar da akidar "babu jinƙai ga masu zunubi"? wa ya yi imani da ita? kuma wa ya ƙi yarda da ita? A matsayin amsa ga tambaya ta farko, za mu ja hankalinmu ga rahoton wata ziyara da J. V. Himes ya yi a bazarar shekarar 1845, zuwa Jihar Maine. Ya ce:—

GSAM 220.4"Ɗan’uwa Joseph Turner da wasu sun ɗauki ra’ayin cewa muna cikin babbar Asabar—cewa shekaru dubu shida sun ƙare—saboda haka babu wani Adventist da ya kamata ya sake yin aikin hannu. A cewar su, yin hakan tabbas zai haifar da halakar su ta ƙarshe.

GSAM 220.5"Yayin da suke cikin wannan halin rashin aiki dangane da ayyukan hannu na duniya, wani sabon haske, kamar yadda aka yi tunani, ya haskaka zuciyar ɗan’uwa Turner, wato, cewa Ango YA ISO—cewa ya iso a ranar goma ta watan bakwai na shekarar Yahudawa da ta gabata—cewa a lokacin ne aure ya faru—cewa duk budurwowi a lokacin, a wani ma’ana, suka shiga wajen bikin auren tare da shi, aka kuma kulle ƙofa!—ba ɗayensu za a iya rasa ba, kuma babu wanda yake waje za a iya ceto. Haka duk al’amuran ruhaniya na wannan duniyar mai ƙarfi suka ƙare."¹⁴

GSAM 221Wa ne ya yi ƙarfi wajen adawa da wannan ƙarya?

GSAM 221.1Fasto Turner ya fara koyar da koyarwarsa ta "babu ƙarin jinƙai" a Paris, Maine, kuma na ɗan lokaci ya sami mabiya da yawa a wannan yanki na ƙasar. Tunda ƙofar shiga ga mutanen da ke wajen Adventistoci ta rufe gaba ɗaya, ko masu ikirari ne ko ba masu ikirari ba, da yawa sun bi ra’ayin Turner a kan batun cikin sauƙi.

GSAM 221.2Don kada a fahimci kalmar Adventistoci ba daidai ba, daga yanzu za mu kira waɗannan mutane Adventistoci na Ranar Farko; kuma da yawa daga cikin wannan rukuni ne suka amince da ra’ayoyin Mista Turner. Ba su gani ko jin gaskiyar Asabar ba tukuna, haka kuma ba su ji saƙon mala’ika na uku ba. Game da su ne Misis White ta yi magana a ɗaya daga cikin wallafe-wallafenta:—

GSAM 221.3"Bayan wucewar lokacin da ake sa ran a shekarar 1844, Adventistoci har yanzu suna ganin zuwan Mai Ceton nan da nan; sun yi imani sun kai wani muhimmin mataki, kuma aikin Kristi a matsayin mai roƙo domin mutane a gaban Allah ya ƙare. Bayan sun yi gargaɗin cewa hukunci na kusa, sun ji cewa aikinsu ga duniya ya ƙare, kuma sun rasa nauyin zuciyarsu na ceto masu zunubi, yayin da tsokana mai ƙarfi da cin mutunci daga bakin marasa tsoron Allah ya zama musu wata hujja cewa Ruhun Allah ya janye daga waɗanda suka ƙi jin tausayinsa. Duk wannan ya tabbatar musu da imanin cewa lokacin gwaji ya ƙare, ko, kamar yadda suka faɗa, 'ƙofar jinƙai ta rufe.' Kamar yadda aka bayyana, Adventistoci sun kasance na ɗan lokaci a haɗe a kan imanin cewa ƙofar jinƙai ta rufe."¹⁵

GSAM 222.1A cikin wannan ambato, Misis White ta bayyana matsayin da Adventistoci na Ranar Farko suka ɗauka. Ba ta nuna ma cewa ita kanta ta yi imani da hakan ba. Kamar yadda aka nuna a sama, an fara koyar da wannan koyarwa ne ta Joseph Turner a Paris, Maine. Misis White (a lokacin Miss Harmon ce) ta haɗu da Joseph Turner a wurin da aka ambata a farkon bazara ta 1845, ta ji shi yana bayyana koyarwarsa ta "babu ƙarin aikin hannu ga Adventistoci, kuma babu jinƙai ga masu zunubi," ta kuma faɗa masa a fili cewa yana "koyar da ƙarya; cewa har yanzu akwai jinƙai ga masu zunubi, da ga waɗanda ba su yi watsi da gaskiya da gangan ba."

GSAM 222Adawa da Ƙa’idar "Babu Jinƙai"

GSAM 222.2J. N. Andrews, wanda yake zaune a Paris, Maine, a shekarun 1844 da 1845, kuma wanda ya san sosai halayen mutanen wurin, da kuma na Joseph Turner, wanda ya koyar da cewa babu ƙarin jinƙai ga masu zunubi, ya ce game da matsayin Miss Harmon a kan wannan batu a wancan lokacin, "Maimakon wahayi su jagorance su karɓi wannan ra’ayi, sai ya gyara waɗanda ke da shi amma har yanzu suke riƙe da shi."¹⁶

GSAM 222.3Miss Harmon ta yi ziyara ta biyu a Paris, Maine, a lokacin rani na 1845. Game da wannan ziyara zan nakalto daga bakin Misis Truesdail, wadda a lokacin take zaune a Paris. Ta ce:—

GSAM 222.4"A lokacin ziyarar Miss Harmon a Paris, Maine, a lokacin rani na shekarar 1845, na ba ta cikakkun bayanai game da wata ƙaunatacciyar abokiyar tawa wadda mahaifinta ya hana ta halartar tarurrukanmu, don haka ba ta ƙi haske ba. Ta amsa da murmushi tace, 'Allah bai taɓa nuna mini cewa babu ceto ga irin waɗannan mutane ba. Su ne kaɗai waɗanda aka gabatar musu da hasken gaskiya suka ƙi shi da gangan.'"¹⁷

GSAM 222.5Ta kuma yi magana game da ziyarar ta uku da Miss Harmon ta yi a Paris a shekarar 1846, kamar haka:—

GSAM 222Ƙarin Tsawatawa kan Ra’ayin Ƙarya

GSAM 222.6"Wani lokaci da ya cancanci a ambata shi shi ne wahayi da aka ba a shekarar 1846, a Paris, Maine. An nuna wa Miss Harmon cewa idan Iblis bai iya hana masu zuciya mai gaskiya yin cikakken aikin su ba, zai yi amfani da dabaru wajen tura su wuce gona da iri. Wata ’yar uwa mai kirki ta rika gaya wa coci-coci cewa Allah ya ƙi su saboda sun ƙi saƙon da aka aiko daga sama don ceto su. An nuna wa ’yar uwarmu Harmon cewa babu gaskiya a cikin saƙonta, domin akwai da yawa a cikin coci-coci da za su rungumi gaskiya; cewa mala’iku nagari za su ci gaba da aiki don ceto ran mutane a cikin waɗancan coci-coci, kuma idan suka yi haka, za su [mala’iku] bar wannan ’yar uwa, da saƙonta [wato saƙonta na "rashin jinƙai"], a waje ƙofar."¹⁸

GSAM 223Babu Saɓani

GSAM 223.1Tunda akwai wasu da ke matuƙar ƙoƙarin tabbatar da cewa Misis White ta taɓa koyar da ƙa’idar "babu ƙarin jinƙai ga masu zunubi," amma yanzu tana koyar da akasin haka, zan gabatar da shaidu daga waɗanda suka san aikinta tun daga 1845, game da ƙoƙarinta na juyar da masu zunubi. Ga bayanin da Ira Abbey, daga Brookfield, Madison County, Jihar New York, ya bayar:—

GSAM 223.2"Tsakanin shekarun 1846 da 1850, Ɗan’uwa White da ’Yar’uwa White sun zo gidanmu, kuma sun yi ƙoƙari sosai ga yara da waɗanda ba su ƙi gaskiya ba. Sun yi aiki don ruhun da ba a canza ba, kuma ban taɓa jin ’Yar’uwa White tana cewa babu bege ga masu komawa baya da waɗanda ba su ƙi gaskiya ba."¹⁹

GSAM 223Shaidar Adventist na Ranar Farko

GSAM 223.3Game da abin da Adventistoci na Ranar Farko a New England suke sani game da koyarwar ƙofar da aka rufe ta tsanani, bari wasiƙar da ke tafe ta shaida:—

GSAM 223.4"Daga 5 zuwa 9 ga Agusta, 1891, na yi muhawara da Fasto Miles Grant, a Brookston, wani birni mai yawan jama’a kusan 30,000. Muhawarar ta gudana ne a cikin babban tanti, kuma Mista John Barbour, tsohon shugaban majalisar birni, ne ya jagoranta. Wannan birni yana kusan mil ashirin daga Boston. Muhawarar ta ta’allaka ne kan batun Asabar, amma Mista Grant ya yi ƙoƙarin jawo batun kwarewar ’Yar’uwa White a cikin wannan aiki. Ya zargi cewa 'an nuna mata, tun a shekarar 1844, cewa lokacin gwaji ya wuce, kuma babu ƙarin jinƙai ga masu zunubi.'"

GSAM 224.1"A martani, na gaya masa cewa Adventistoci na Ranar Farko sun ɗauki wannan matsayi, kusan dukkansu, a wani lokaci, kafin mu rabu da su, kuma maimakon cewa Misis White ta goyi bayan wannan matsayi kwata-kwata, ɗaya daga cikin abubuwan farko da aka nuna mata shi ne cewa wannan matsayi 'ƙarya' ne, kuma har yanzu akwai jinƙai ga masu zunubi. Na ce, 'Haka lamarin yake, kuma Fasto Grant ya san cewa haka yake.' Da na faɗi haka, da dama daga cikin Adventistoci na Ranar Farko da ke gabana [wannan rukuni ya kasance babban ɓangare na jama’ar da suka cika babban tanti] sun girgiza kai alamar amincewa sosai da gaske da wannan maganar. Ya isa a ce cewa Fasto Grant bai sake ambaton wannan batu ba a cikin muhawarar." An sa hannu "Geo. E. Fifield, South Lancaster, Mass., Disamba 6, 1895."

GSAM 224Misis White Koyaushe Tana Neman Ceton Masu Zunubi

GSAM 224.3Cewa Misis White ta yi aiki don juyar da masu zunubi tun daga 1844 har zuwa yanzu, an ƙara tabbatar da hakan ta waɗannan hujjoji: Ita da Fasto White sun gudanar da taro a gidan Albert Belden, a Rocky Hill, Conn., wanda ya fara a ranar 20 ga Afrilu, 1848. A cikin wannan taro an yi ƙoƙari don wasu daga cikin mutanen duniya. Fasto White da matarsa sun nuna musamman sha’awa ga irin waɗannan rai. A kan wannan batu za mu kawo shaida daga ɗaya daga cikin irin waɗannan mutane wanda ya sami baftisma daga hannun Fasto White. John Y. Wilcox, yana rubutu daga Kensington, Conn., a ranar 22 ga Fabrairu, 1891, ya ce:—

GSAM 224.4"An shigar da ni cikin gaskiya a lokacin da ake gudanar da tarurruka a cikin ɗakin da ba a kammala ba na gidan ɗan’uwa A. Belden, a Rocky Hill, Conn. Samun hasken gaskiya na yanzu ya kasance ne ta ƙoƙarin ɗan’uwa da ’yar’uwa White. An yi min baftisma ba da jimawa ba daga baya ta hannun Ɗan’uwa White. Da ba don ƙarfafawa da ƙarfin da na samu daga gare su ba, ban san ko da zan taɓa yin ƙoƙarin tunani ko jin cewa Ubangiji ya karɓe ni ba. Sun damu da ni ƙwarai, kuma sun yi aiki tuƙuru don taimaka mini."

GSAM 225.1Fasto White ya ce game da wannan taron a cikin wasiƙa zuwa Stockbridge Howland, Topsham, Maine, "Ɗan’uwa Bates ya gabatar da umarnin cikin haske sosai, kuma an jaddada muhimmancinsu ta hanyar shaidu masu ƙarfi sosai. Kalmar ta yi tasiri wajen ƙarfafa waɗanda suke riga sun kasance cikin gaskiya, da farfaɗo da waɗanda ba su yanke shawara gaba ɗaya ba."

GSAM 225Aiki don Masu Zunubi a Oswego, N.Y.

GSAM 225.2A shekarar 1849, Fasto James White da matarsa sun yi aiki a Oswego, N.Y. A cikin waɗancan tarurruka, Hiram Patch da wata Miss Benson, waɗanda aka yi alkawarin aure, sun koma ga Allah da gaskiyar yanzu.

GSAM 225.3A watan Maris, 1850, an sake gudanar da tarurruka a Oswego. A cikin mujallar Present Truth ta watan Afrilu, Fasto White, a lokacin da yake magana game da waɗannan tarurrukan, ya ce:

GSAM 225.3"Aiki mai matuƙar ban sha’awa yana gudana yanzu tsakanin ’ya’yan ragowa a wannan birni. Ceton su ya kasance babban jigo a tarurrukanmu na Asabar biyu da suka gabata, kuma Allah ya albarkace mu ta hanyoyi masu ban mamaki. Gaskiya ta yi mana tasiri mai kyau haka nan ma ga ’ya’yanmu. A yammacin daren da ya biyo bayan ranar farko ta mako ta ƙarshe, mun yi taro don amfaninsu na musamman, kuma Ruhu na Ubangiji ya zubo a tsakiyarmu. Dukkan yaran sun yi sujada gaban Ubangiji, kuma sun nuna sun fahimci muhimmancin bin umarnin, musamman na biyar, da neman ceto ta wurin Yesu Kristi. Wannan shi ne ɗaya daga cikin tarurrukan da suka fi ban sha’awa da na taɓa halarta."

GSAM 225.4A cikin mujallar Present Truth ta Nuwamba, 1849, Fasto White ya wallafa rahoto kan wasu mutane da dama da suka tuba kuma aka yi musu baftisma; kuma a cikin fitowar ƙarshe ta wannan mujallar a shekarar 1850 akwai rahoto kan wani taro da aka gudanar a Waitsfield, Vt., da halartar Heman Churchill, wanda kwanan nan ya tuba daga duniya. An ambace shi a cikin labarin a matsayin "ɗan’uwa." Ta yaya hakan zai yiwu idan babu ƙarin jinƙai ga masu zunubi?

GSAM 226Shaidar Shaidu Ashirin da Ɗaya

GSAM 226.1A cikin wannan mahangar, muna gabatar da shaida da aka sanya hannu a shekarar 1888, ta mutane ashirin da ɗaya, kowannensu ya kasance cikin motsin Advent a shekarar 1844, kuma ya san sosai game da tasowar saƙon mala’ika na uku. Dukkansu sun kasance cikin saƙon kafin shekarar 1851, mafi yawansu sun kasance suna haɗe da Adventistoci na Rana ta Bakwai kusan tun daga farkon tasowar saƙon:—

GSAM 226.2"Mu, waɗanda muka sanya hannu a ƙasa, kasancewar mun san motsin Advent na shekarar 1844 sosai a lokacin da lokacin ya wuce, kuma mun rungumi gaskiyar saƙon mala’ika na uku tun a shekarar 1850, muna farin cikin sanya sunayenmu a kan wannan bayanin game da koyarwar ƙofar da aka rufe da mabiya saƙon mala’ika na uku suka riƙe tun daga farkon bayyanarsa har zuwa ranar da aka ambata a ƙarshe, da gaba.

GSAM 226.3"Sun yi imani, daidai da Ru’uya ta Yohanna 3:7, 8 da sauran ayoyi, cewa a ƙarshen kwanaki dubu biyu da ɗari uku na Daniyel 8:14, Kristi ya kammala aikinsa a sashen farko na wuri mai-tsarki na sama, ya canza hidimarsa zuwa Wuri Mafi-Tsarki, ya fara aikin hukunci, yana canza dangantakarsa a wannan fanni da tsarin ceto. A nan an buɗe ƙofa kuma an rufe ƙofa.

GSAM 226.4"Sun yi imani cewa waɗanda suka sami haske a fili game da saƙon mala’ika na farko, suka juya masa baya, suna adawa da shi ƙwarai, Allah ya ƙi karɓarsu. Amma ba su yi imani cewa waɗanda ba su sami wannan haske ba ko waɗanda ba su kai shekarun ɗaukar alhaki kafin 1844 ba, idan suka nemi Allah da zuciya mai gaskiya, za a ƙi karɓarsu ba.

GSAM 226.5"Duk da cewa sun yi imani tare da William Miller da yawancin Adventistoci nan da nan bayan lokacin ya wuce, cewa aikinsu ga duniya ya ƙare, kuma cewa Ubangiji zai zo nan ba da jimawa ba, duk da haka bayan haske kan wuri mai-tsarki da saƙon na uku ya bayyana musu abin takaicinsu, ba su yi imani cewa jinƙai ya ƙare sai ga waɗanda suka ƙi hasken ba."

GSAM 227.1An sa hannu, "J. B. Sweet, South Saginaw, Mich.; Samuel Martin, West Rindge, N.H.; Ira Abbey, North Brookfield, N.Y.; Misis R. B. Abbey, North Brookfield, N.Y.; Misis Diana Abbey, North Brookfield, N.Y.; Misis L. B. Abbey, North Brookfield, N.Y.; Heman S. Gurney, Memphis, Mich.; Ann E. Gurney, Memphis, Mich.; William Gifford, Memphis, Mich.; Misis Mary S. Chase, Battle Creek, Mich.; S. M. Howland, Battle Creek, Mich.; Misis F. H. Lunt, Battle Creek, Mich.; Misis Melora A. Ashley, Battle Creek, Mich.; Misis Caroline A. Dodge, Battle Creek, Mich.; Misis Sarah B. Whipple, Battle Creek, Mich.; Misis Uriah Smith, Battle Creek, Mich.; Misis Paulina R. Heligass, Moline, Kan.; R. G. Lockwood, St. Helena, Cal.; Misis R. G. Lockwood, St. Helena, Cal.; Reuben Loveland, North Hyde Park, Vt.; Misis Belinda Loveland, North Hyde Park, Vt."

GSAM 227Wahayi da aka fassara ba daidai ba

GSAM 227.2An yi ƙoƙarin fassara wahayi da aka ba Misis White a Topsham, Maine, a ranar 24 ga Maris, 1849, a matsayin koyar da wannan akida ta kuskure—ba ƙarin jinƙai ga masu zunubi. Wannan ra’ayi an gabatar da shi ne daidai lokacin da ake gabatar da "bugun Rochester" (akidar hulɗa da ruhohi). Misis White ta ga cewa alamu masu ban mamaki da mu’ujizai da ƙaryatattun gyare-gyare za su ƙaru kuma su bazu. Waɗannan gyare-gyare ba su kasance daga kuskure zuwa gaskiya ba (ba ta ce ba za a taɓa samun irin waɗannan gyare-gyare ba, sai dai cewa irin waɗanda aka nuna mata inda ake amfani da tasirin ɗan adam sune irin waɗannan), amma daga mummuna zuwa mafi muni; domin waɗanda suka yi ikirarin canjin zuciya sun yi ado da tufafin addini kawai waɗanda suka ɓoye muguntar zuciyarsu. Wasu sun yi kama da sun yi hakika canjin zuciya, don haka suka sami damar yaudarar mutanen Allah; amma da an iya ganin zuciyoyinsu, za su bayyana baƙi kamar kullum.

GSAM 227.3Sa’an nan ta ce: "Mala’ikina da ke tare da ni ya umarce ni in nemi ƙuncin rai ga masu zunubi kamar yadda aka saba. Na duba, amma ban gan ta ba; domin lokacin ceto nasu ya wuce."²⁰

GSAM 228.1An yi ikirarin cewa wannan wahayi ya koyar da cewa babu ƙarin jinƙai ga masu zunubi, amma muna tambaya, Ta yaya hakan zai yiwu alhali ita ta yi adawa da wannan akida tun daga lokacin da Joseph Turner ya fara koyar da ita a farkon bazara ta 1845, kuma ta kasance tana aiki tuƙuru don juyin zuciya da ceto na masu zunubi?

GSAM 228.2A cikin Supplement to Experience and Views, wanda aka buga a shekarar 1854, Misis White ta ce, "Anan ana nufin 'gyare-gyare na ƙarya' waɗanda har yanzu za a gani sosai. Wannan wahayi ya fi shafar waɗanda suka ji hasken koyarwar zuwan Kristi suka ƙi yarda da shi. An miƙa su ga manyan rudani. Irin waɗannan ba za su sami 'ƙuncin rai saboda masu zunubi' kamar yadda aka saba ba."²¹

GSAM 228.3Masu adawa suna ikirarin sun fi Misis White sani game da abin da take gani a wannan wahayi fiye da yadda ita kanta take sani. Bari mu duba shi na ɗan lokaci dangane da fassara da suka yi masa; wato, cewa ita na kallon halin masu zunubi maimakon na masu farfaɗowa. Don haka ta kalli masu zunubi don ta sami "ƙuncin rai saboda masu zunubi, amma ba ta gan shi ba." Wa ya taɓa samun ƙuncin rai ga masu zunubi ta hanyar kallonsu kawai? Amma, muna tambaya, me za a ce game da mutanen da aka ambata a shaida ta sama waɗanda suka yi amfani da tasirin ɗan adam da saka mutum cikin halin barcin maganadisu don samun mabiya, suna kiran hakan aikin Ruhun Allah? Shin waɗannan masu adawa, waɗanda suka yi ƙoƙarin nuna cewa Misis White ta koyar da tsananin ƙa’idar "ƙofar da aka rufe", sun shirya amincewa cewa waɗannan masu farfaɗowa mutane ne masu tsarki, kuma suna samun sahihan mabiya?

GSAM 228.4Ya bayyana a fili ga kowanne zuciya mai gaskiya cewa rukunin mutanen da ake magana a kansu a wannan yanayin sune waɗanda suka yi ikirarin suna da wannan ƙuncin rai, alhali kuwa sun ƙi haske da gaskiya, kuma suna amfani da saka mutum cikin halin barcin maganadisu don samun mabiya. Irin waɗannan ba za su iya samun hakikanin ƙuncin rai ga masu zunubi ba alhali su kansu suna cikin hukunci; domin "lokacin ceto nasu [nasu kansu] ya wuce."

GSAM 229.1Daga wahayin Misis White na 24 ga Maris, 1849, wasu mutane sun yi ƙoƙarin fitar da ƙarshe cewa ya nuna babu ƙarin jinƙai ga masu zunubi; amma mun riga mun nuna cewa a shekarar 1845, a Paris, Maine, ta koyar da cewa akwai jinƙai ga duk waɗanda ba su ƙi haske da gaskiya da gangan da fahimta ba. A cikin wahayi da aka ba a wuri guda a shekarar 1846, an nuna cewa Ubangiji yana da "mutane a cikin coci-coci waɗanda ba su ƙi gaskiya ba." Ga waɗanda suka yi tunani daban, an yi musu gargaɗi, inda aka ce mala’iku na Allah za su ci gaba da aiki a gare su, kuma idan suka yi aiki, waɗanda ke sukar su za su kasance a waje.

GSAM 229.2Haka kuma, a watan Afrilu, 1848, Fasto White da matarsa suna aiki a Rocky Hill, Conn., don juyar da masu zunubi. Duk wannan yana tabbatar da cewa wahayi na 24 ga Maris, 1849, ya yi daidai da wanda aka ba a Paris, Maine, a shekarar 1846, da kuma da hanyar da waɗannan bayin Allah suka bi a watan Afrilu, 1848.

GSAM 229An Doke Mai Wa’azin Farfaɗowar Addini na Ƙarya

GSAM 229.3An fara wallafa wannan wahayi a Connecticut, a shekarar 1849. Wani mai wa’azi yana aiki tuƙuru a can don samun masu sauyi, har ma yana ikirarin yana da baiwar yare-yare. Yana ƙoƙarin samun tasiri a kan ƙananan ƙungiyar masu kiyaye Asabar a Rocky Hill. Ɗaya daga cikinsu ya kira ta "ƙaunatacciyar mai tsarki ta Ubangiji." A gaban sa, Misis White ta yi wahayi da ya nuna yaudarar aikinsa, da cewa "mai tsarki" ɗinsa tana bin hanya da ba ta dace da umarnin bakwai ba. Wannan matar "mai tsarki" ta musanta zargin, sai mai wa’azi ya yi ƙoƙarin roƙo, yana neman a tausaya wa "mai tsarki ta Ubangiji abar tausayi," kamar yadda yake kiranta. A daren da ya biyo baya, wannan budurwa ta kamu da cutar kwalara, ta yi tunanin za ta mutu. Ta aika a kira Misis White, ta kuma yi ikirarin cewa abin da aka nuna mata game da kanta gaskiya ne; cewa ta aikata abin da Misis White ta bayyana. Don haka wannan mai aikin ƙarya bai yi nasarar yaudarar wannan taro ba, kuma an fallasa ainihin aikinsa, abin da ya kawo ƙarshen ƙoƙarinsa a wurin nan da nan.

GSAM 230Wani Mai Shirya Farfaɗowa na Ƙarya a Oswego, N.Y.

GSAM 230.1A matsayin ƙarin misali na ƙa’idar da aka bayyana a cikin shaida da ke sama, kuma don nuna yadda Fasto White da matarsa suka ci gaba da yin aiki a shekarun 1849-50 don juyar da masu zunubi, mun gabatar da waɗannan bayanan, waɗanda Elias Goodwin da wasu daga cikin tsofaffin mambobin coci a Oswego, Jihar New York suka ba ni:—

GSAM 230.2A wancan lokacin (1849) akwai wani matashi mai suna Hiram Patch da ke zaune a wurin. An yi masa alkawarin aure da wata budurwa, wadda ba da jimawa ba ya aure ta. Su mutane ne da ba su tuba ba, amma suna halartar tarurrukan da Fasto White da matarsa suka shirya, kuma kusan an gamsar da su su zama Kiristoci. A wannan lokacin an fara tashin ruhaniya a ɗaya daga cikin coci-cocin Oswego, ba ta hannun masu wa’azi ba, sai dai ta hannun wani fitaccen memba ba mai wa’azi ba, wanda yake mai ajiyar kuɗaɗen gundumar. Wannan mutumin ya kasance mai ƙwazo sosai, kuma ya bayyana cewa yana ɗauke da babban nauyi na tausayawa masu zunubi. Yana matse hannayensa yayin da yake addu’a don waɗanda ba su tuba ba, alama yana cikin matuƙar damuwa saboda halin ɓacewar da suke ciki.

GSAM 230.3Mista Patch da amaryarsa sun halarci waɗannan tarukan farfaɗowa, kuma suna cikin shakku kan yadda za su yanke shawara. Sun kasance a wani lokaci lokacin da Misis White ta yi wahayi inda aka nuna mata Hosiya 5:6, 7, wanda ke cewa, "Sa’ad da suka tafi tare da garkunan shanu, tumaki da awakinsu don su nemi Ubangiji, ba za su same shi ba; ya janye kansa daga gare su. Su marasa aminci ne ga Ubangiji; suna haihuwar shegu. Yanzu wata ɗaya zai cinye su tare da rabonsu" (fassarar zahiri daga KJV). An nuna mata cewa waɗanda ke jagorantar wannan farfaɗowa ba su daidai da Allah, kuma ba su da nauyin zuciya na gaskiya ga masu zunubi.

GSAM 231Hasashen Gazawa

GSAM 231.1Sa’an nan ta ce wa Mista Patch, "An ce mini in gaya maka cewa a wannan lamari, maganar rubutun za a cika ta a zahiri. Jira wata guda, za ka gane da kanka irin mutanen da ke cikin wannan farfaɗowa, waɗanda ke ikirarin suna da irin wannan nauyi na zuciya ga masu zunubi." Mista Patch ya ce, "Zan jira."

GSAM 231.2Cikin makonni biyu daga lokacin da aka ba da wannan wahayi, wannan ma’ajin kuɗi, wanda yake ikirarin jin azabar rai ga masu zunubi, a cikin ƙuncin zuciyarsa na kwaikwayo sai ya fashe da jijiyar jini a cikinsa, aka kuma kwantar da shi a gado saboda zubar jini. An tilasta ga shugaban ’yan sanda na ƙaramar hukuma ya ɗauki ragamar harkokin ofishin ma’aji, wanda tare da ɗaya daga cikin jami’an ’yan sanda suka duba jimillar kuɗin da ake bukata a littafin ma’aji, sannan suka ƙidaya kuɗin a shirinsa na karɓar ragamar harkokin, sai ga shi, an sami gibin kuɗi har dalar Amurka 1,000.

GSAM 231.3Ga shugaban ’yan sanda da jami’in ’yan sanda, abin ya yi wuya a gaskata cewa mutum mai himma sosai wajen farfaɗowa zai aikata laifin ɗaukar kuɗin. Sun yi tunanin cewa wataƙila ya biya shi, ya kuma manta yin rubutun da ya dace a littafin; ko kuma wataƙila ya ajiye shi a banki, amma bai bayyana a cikin asusun da ke cikin akwatin tsaro ba. A kowane hali, dole ne su nemi bayanin da ya gamsar daga gare shi, amma dole ne a yi hakan da hankali; domin idan yana da kuɗin, tabbas zai yi ƙoƙarin ɓoye su. Don haka aka tsara cewa ɗayansu ya tafi gaba ya ɓuya a cikin rumfar da ke bayan gidan, domin ya kula da ƙofar baya idan wani ya yi wani motsi, yayin da shugaban ’yan sanda zai shiga ta ƙofar gaba. Da shugaban ’yan sanda ya ƙarasa gidan ya shiga ta ƙofar gaba, sai ya hango rigar wata mace da take barin gidan ta ƙofar baya. Mutumin da ke cikin rumfa ya ga matar ta hanzarta zuwa wani tarin dusar ƙanƙara, ta tono rami a cikin dusar, ta ajiye wani abu a ciki, ta rufe shi da dusar, sannan ta koma cikin gida.

GSAM 232.1Shugaban ’yan sanda ya zo bakin gadon ma’aji, kuma bayan ya yi tambaya kan lafiyarsa, ya nuna musu rudanin da suke ciki a ofis, yana mai cewa wataƙila shi zai iya bayyana matsalar. Mutumin, cikin matuƙar tashin hankali, ya daga hannunsa sama, ya kira Allah shaida, ya ce bai san komai game da kuɗin ba. A daidai lokacin matar ta shigo, tana so ta san abin da ke faruwa, da dalilin da ya sa mijinta yake cikin irin wannan tashin hankali. Namijin ya amsa, "Suna tunanin muna da kuɗinsu." Mace ta daga hannayenta kamar haka, ta kira Allah shaida cewa ba su da kuɗin, kuma, ban da haka, ba su san komai game da shi ba. Da zarar ta kammala wannan magana, jami’in ’yan sanda, wanda ya hanzarta daga inda ya ɓoye zuwa tarin dusar ƙanƙara lokacin da ta shiga gida, ya tsoma baki da waɗannan kalmomin, "Misis, me wannan? Na gan ki kina gaggawa daga gida, kina ajiye wannan a tarin dusar ƙanƙara, kuma ga shi nan, buhun kuɗin da ya ɓace, wanda aka rubuta $1,000 a kansa."

GSAM 232.2Kamar yadda ake tsammani, wannan farfaɗowa ta rushe kwatsam. Mista Patch da amaryarsa, bayan sun gano halayen wanda ke jagorantar farfaɗowar, sun tsaya tsayin daka don gaskiya, suka shiga Cocin Adventist na Rana ta Bakwai, inda suka kasance mambobi masu daraja har zuwa ranar mutuwarsu.

GSAM 232.3Wannan wahayi, kamar yadda aka gani a fili, an ba shi ne don amfanin musamman na waɗanda ba a canza su ba, kuma ya haifar da juyar da masu zunubi, yayin da tasirinsa na gaggawa ya shafi waɗanda kansu suke masu zunubi kuma Ubangiji ya ƙi amincewa da su saboda munafuncinsu. "Su marasa aminci ne ga Ubangiji;" suna ikirarin suna da babban ƙuncin rai ga masu zunubi, amma abin da suka haifa shi ne "shegu."

GSAM 232Mai Aiki Munafuki a Camden, N.Y.

GSAM 232.4Daga cikin sauran wuraren da Fasto da Misis White suka ziyarta a lokacin sanyi na shekarar 1849–50, akwai garin Camden, N.Y., kimanin mil arba’in daga Oswego, inda har yanzu suke zaune. Game da wannan taron, Misis White ta ce:

GSAM 232.4"Kafin tafiya, an nuna mini ƙananan ƙungiyar da ke ikirarin gaskiya a can, kuma a cikinsu na ga wata mace wadda ke ikirarin tsarki sosai, amma mai munafunci ce, tana yaudarar mutanen Allah."²²

GSAM 233.1A watan Janairu, 1884, yayin da nake aiki a Jihar New York, na koyi waɗannan cikakkun bayanai daga Mista Preston, wanda yake zaune a Camden a lokacin taron da aka ambata a sama, kuma shi ne wanda Fasto White da matarsa suka sauka a gidansa a lokacin taron:—

GSAM 233.2"Wannan mata ta koyar da ra’ayoyi masu tsanani kan batun tsarkakewa, tana cewa akwai wani matsayi na cikakkiyar kamala da za a iya kaiwa inda mutum zai kasance gaba ɗaya sama da dokar Allah; kuma ta yi ikirarin cewa ta kai wannan matsayi na cikakkiyar kamala. Tare da wannan koyarwar tsarki, tana tada wa wasu daga cikin mutanenmu a Camden hankali. An nuna wa ’Yar’uwa White cewa duk da wannan tsarkin da take yi na kwaikwayo, zuciyarta ta yi baƙi da zunubi, kuma a rayuwarta ta lalace.

GSAM 233.3"Yayin da take a wannan wuri, ’Yar’uwa White ta sami wani wahayi, a gaban wannan mace, wadda ta bayyana tana da babban nauyin zuciya ga marasa tuba; amma ’Yar’uwa White ta gaya mata cewa ba ainihin ƙuncin rai ne ga masu zunubi ba, saboda hanyar rayuwarta ta kasance irin wadda ba ta tsaya daidai a gaban Allah. 'Don haka,' in ji Mista Preston, 'abin da ake kira wahayi na Camden ya shafi musamman kuma a fili ga lamarin wannan mace, ba ga yanayin masu zunubi gaba ɗaya ba, kuma mu ma mun fahimce shi haka a lokacin.'"

GSAM 233.4Bayan Misis White ta ba da labarin wahayinta, matar ta tashi, ta ce, "Allah ya san zuciyata, kuma da za ku iya ganinta, za ku ga cewa tana da tsarki kuma ba tare da lahani ba." Haka taron ya ƙare. Ba da jimawa ba, sai matar ta kamu da rashin lafiya mai tsanani, ta yi tunanin tana mutuwa. Ta ce, "Dole ne in ga ’Yar’uwa White; ina da abin da zan faɗa mata. Na gaya mata cewa ni mace mai kyau ce, cewa ni mai tsarki ce. Ba haka bane. Ni mace mai mugunta ce. Wannan mutumin da nake tare da shi ba mijina bane. Na baro mijina nagari a Ingila, da ƙaramin yaro ɗaya, na gudu tare da wannan mutumin. Ba mu taɓa yin aure ba. Na yi ikirarin cewa ni likita ce, kuma ina sayar da magunguna da na rantse a kotu sun kashe ni dala ɗaya a kwalba, amma gaskiya sun kashe ni senti goma sha biyu ne kawai a kwalba. Haka kuma na rantse cewa saniya da muka sayar wa wani talaka ta kashe mu dala 30, alhali kuwa ta kashe mu dala 20 ne kawai."²³

GSAM 234.1Ga irin waɗannan masu yin kama da gaskiya ne kalaman Misis White game da "ƙuncin rai ga masu zunubi" suka shafi, ba ga duk masu zunubi gaba ɗaya ba. Idan aka yi la’akari da hujjojin da aka gabatar a sama, waɗanda ke nuna cewa an yi Allah wadai da koyarwar "babu ƙarin jinƙai" ga masu zunubi tun daga farkon da aka fara wa’azinta a bazarar 1845; kuma cewa Misis White ta yi aiki tuƙuru don juyar da zukatan masu zunubi tun daga lokacin, wa zai iya gaskata cewa a shekarar 1851, lokacin da aka buga littafin ta mai taken Experience and Views, tana nufin koyar da cewa "babu ƙarin ceto ga masu zunubi"?

GSAM 234Mutumin Babu Jinƙai

GSAM 234.2Ko har zuwa shekarar 1848, har yanzu akwai wasu mutane a wasu wurare da ke ganin cewa babu ƙarin jinƙai ga masu zunubi. Duk da haka, waɗannan ba su kasance Adventistoci na Rana ta Bakwai ba. Ɗaya daga cikin irin waɗannan mutane, mai suna Sweet, yana zaune a birnin Rochester, N.Y. Da zaran na yi bayyanar addini a bainar jama’a, kuma an yi min baftisma a tsakanin Adventistoci na Ranar Farko, na halarci taron tanti a Canandaigua, N.Y., wanda Fastoci J. C. Bywater da Geo. W. Burnham suka jagoranta. Wannan mutumin Sweet yana wurin, kuma ya nuna matuƙar shakku game da sahihancin kwarewata ta addini, saboda ya "gani ba zai yiwu yanzu a mayar da masu zunubi ba."