善恶之争(1911)E · 第18章一位美国改革家

第18章一位美国改革家

§1 第18章一位美国改革家

§2 Chap. 18 - An American Reformer

§3 米勒耳·威廉是一个行为端正，心地诚实的农夫，他虽然一度怀疑《圣经》是上帝所默示的，但也却是一个真诚追求真理的人，所以上帝特别拣选他领导传扬基督再来的工作。他像许多其他的改革家一样，幼年曾从贫穷的环境中奋斗出来，因此学会了劳动和克己的重要教训。他出身的家庭是以独立和爱好自由的精神，以及刻苦耐劳热爱祖国为特征的，这些美德在他的品格上也是突出的。他的父亲曾在独立战争中担任军队的队长，而且在那多事之秋的挣扎和艰苦中，他父亲所付出的牺牲，使米勒耳的幼年生活非常穷困。[1]{GC 317.1}

§4 An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christs second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism--traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Millers early life. {GC 317.1}[1]

§5 米勒耳有坚强的体格，并且在童年就已显明智力超于常人。当他渐渐长大时，这种特点就更为明显了。他的心智是活泼而健全的，他也有渴求知识的欲望。虽然没有享受大学教育的机会，但他好学的天性和慎思明辨的习惯使他成为一个判断稳健和见识渊博的人。他德高望重，人人都尊他为一个正直，俭朴和仁厚的君子。由于勤奋努力，他很早就能购置一点产业，同时他一直保持好学的习惯。他在政府和军队中所担任的职务，都有良好的成绩，所以名利双收，指日可得。[2]{GC 317.2}

§6 He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him. {GC 317.2}[2]

§7 他的母亲是一个非常敬虔的妇人，所以他从小就受宗教的印象很深。虽然如此，他在成人之后，常常被自然神教徒所包围。（译者按：自然神教主张有上帝，但不相信他与人类有来往。）这些人都是良好的公民，性情高雅、仁慈，所以他们在他身上的影响力颇大。这些人都是生活在基督教的环境之中，所以他们的品格多少受了这种环境的陶冶。原来使他们博得人们尊重和信任的美德，本该归功于《圣经》；孰料这些美德反被错用，以至发挥了反对《圣经》的影响。米勒耳既与这些人作伴，也就感染到他们的思想。当时一般人对于《圣经》的解释引起了他所认为无法解决的难题；同时他那种新的信仰既把《圣经》完全抹杀，又没有提供更好的道理，所以他心中仍然不能满意。他继续保持这种自由神教论约有十二年之久。到他三十四岁的时候，圣灵感动了他的心，使他感觉到自己是一个罪人。他在过去的信仰中找不到来生指望的保证。他的将来是黑暗而渺茫的。他后来提到这时的情绪，说：[3]{GC 318.1}

§8 His mother was a woman of sterling piety, and in childhood, he had been subject to religious impressions. In early manhood, however, he was thrown into the society of deists, whose influence was the stronger from the fact that they were mostly good citizens and men of humane and benevolent disposition. Living, as they did, in the midst of Christian institutions, their characters had been to some extent molded by their surroundings. For the excellencies which won them respect and confidence they were indebted to the Bible; and yet these good gifts were so perverted as to exert an influence against the word of God. By association with these men, Miller was led to adopt their sentiments. The current interpretations of Scripture presented difficulties which seemed to him insurmountable; yet his new belief, while setting aside the Bible, offered nothing better to take its place, and he remained far from satisfied. He continued to hold these views, however, for about twelve years. But at the age of thirty-four the Holy Spirit impressed his heart with a sense of his condition as a sinner. He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. Referring afterward to his feelings at this time, he said: {GC 318.1}[3]

§9 “我一想到灭亡，就不寒而栗，人若真要为自己的行为负责的话，那么人人都必要灭亡了。我头上的天变为铜，脚下的地变为铁。永恒到底是什么？死亡到底是什么？我越推究，越得不出其所以然。越思想，越得不到统一的结论。我想不去思考它，可是我却无法控制自己的思想，我真是狼狈可怜，但又不明白其原因何在。我抱怨诉苦，但又不知道怨谁恨谁。我知道有错误，却不知道怎样或到哪里去找真理。我悲哀，却没有希望。”{GC 318.2}

§10 Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. Eternity--what was it? And death--why was it? The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions. I tried to stop thinking, but my thoughts would not be controlled. I was truly wretched, but did not understand the cause. I murmured and complained, but knew not of whom. I knew that there was a wrong, but knew not how or where to find the right. I mourned, but without hope. {GC 318.2}[4]

§11 他陷于这种境地中数月之久。后来他说：“忽然有一个像救主一样的人物，生动地出现在我心中。我想，或许能有那么良善慈悲的一位愿意亲自救赎我们违犯律法的罪，借以拯救我们脱离罪的刑罚。我立时感觉到这样的一位必是多么可爱，并想象自己必要投奔在这一位的怀抱之中而依靠他的怜爱。但问题又来了；我怎能知道这样的一位果真存在呢？除了《圣经》之外，我找不到其他的凭据可以证明这样的一位救主是存在的，或证明一定有来生。[4]{GC 319.1}

§12 In this state he continued for some months. Suddenly, he says, the character of a Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such a one. But the question arose, How can it be proved that such a being does exist? Aside from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state. . . . {GC 319.1}[5]

§13 “我看到《圣经》中正有我所需要的这样的一位救主。但我不明白，若不是上帝所默示的一本书，怎样提出那么完全适应堕落世界之需要的原则呢？结果我就不能不承认《圣经》必是上帝所启示的。于是《圣经》成了我的喜乐；我也找到了耶稣为我的良友。他成了超乎万人之上的救主；从前我所认为玄秘，矛盾的《圣经》，如今成了我脚前的灯，路上的光。我的心也安定而满足了。我认明主上帝乃是人生苦海中的磐石，这时《圣经》成了我主要的读物，我能肯定说，我是以极大的兴趣来研究的。我发现了许多珍宝，才知道人所告诉我的还不到一半。我奇怪自己以前怎样会看不到其中的华美和荣耀，而加以拒绝。我发现《圣经》中有我心中所能愿望的一切美物，对于心灵的每一疾病，它都备有救治之方。我对其他读物完全失了兴味，只是专心从上帝那里寻求智慧。”[5]{GC 319.2}

§14 I saw that the Bible did bring to view just such a Saviour as I needed; and I was perplexed to find how an uninspired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Scriptures, which before were dark and contradictory, now became the lamp to my feet and light to my path. My mind became settled and satisfied. I found the Lord God to be a Rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could have ever rejected it. I found everything revealed that my heart could desire, and a remedy for every disease of the soul. I lost all taste for other reading, and applied my heart to get wisdom from God.--S. Bliss, Memoirs of Wm. Miller, pages 65-67. {GC 319.2}[6]

§15 米勒耳公开承认了他先前所轻蔑的宗教。可是他那些不信的同伴立时提出许多他自己先前所常用过的论据，来反对《圣经》神圣的权威。他这时虽然还不能解答，但他推论，《圣经》既是从上帝而来的启示，就一定是前后一贯的。再者，《圣经》既是为教训人而赐的，就一定是人所能明白的。于是他决意亲自下手研究，要确定其中每一个表面上的矛盾是否可以和谐。[6]{GC 319.3}

§16 Miller publicly professed his faith in the religion which he had despised. But his infidel associates were not slow to bring forward all those arguments which he himself had often urged against the divine authority of the Scriptures. He was not then prepared to answer them; but he reasoned that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for mans instruction, it must be adapted to his understanding. He determined to study the Scriptures for himself, and ascertain if every apparent contradiction could not be harmonized. {GC 319.3}[7]

§17 他试图摆脱一切先入为主的成见，不用任何解释《圣经》的书籍，只以串珠边注《圣经》和经文索引为辅助来将经文互相对照。他用有规律和有次序的方式进行研究；从创世记开始逐节研读，非彻底明白每段经文的意义，就不往下阅读。当他发现一段隐晦难懂的经文时，他的习惯就是拿每一段与这问题有关的其他经文来对照比较。他要让每一个字对于一节经文的题目有其相当的意义，如果他对于该文的见解能与每一个相关的经文没有冲突，其中的困难就算解决了。这样，他何时遇到一段难以明白的经文，他总可以在《圣经》其他部分找到解释。当他恳切地祈求上天的光照研读《圣经》时，那先前似乎艰涩深奥的经文都清楚明了了。他亲身体验到诗人之话的真理：“你的言语一解开，就发出亮光，使愚人通达。”（诗119:130）[7]{GC 320.1}

§18 Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. He pursued his study in a regular and methodical manner; beginning with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. Thus whenever he met with a passage hard to be understood he found an explanation in some other portion of the Scriptures. As he studied with earnest prayer for divine enlightenment, that which had before appeared dark to his understanding was made clear. He experienced the truth of the psalmists words: The entrance of Thy words giveth light; it giveth understanding unto the simple. Psalm 119:130. {GC 320.1}[8]

§19 他以深切的兴趣解释其他经文的同样原则，来研究但以理和启示录二书，他发现预言的表号也是他所能明白的，便大为欢喜。他看出凡是已经应验的预言都已字字具体实现；而且一切不同的表号、隐语、譬喻和对比等等，若不能从上下文得到解释，其所应用的语词就可从其他经文得到说明，而且在得到说明之后，就应根据字面解释。他说：“我得出了圆满的结论：《圣经》乃是上帝所启示有系统的真理，它是如此清楚简明，甚至行路的人虽愚昧，也不致失迷。”当他这样一步一步地探索预言的各大系统时，真理的链条就一环一环地向他显明，作为他努力的报赏。有天上的使者领导他的思想，启迪他的悟性，使他能明白《圣经》。[8]{GC 320.2}

§20 With intense interest he studied the books of Daniel and the Revelation, employing the same principles of interpretation as in the other scriptures, and found, to his great joy, that the prophetic symbols could be understood. He saw that the prophecies, so far as they had been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc., were either explained in their immediate connection, or the terms in which they were expressed were defined in other scriptures, and when thus explained, were to be literally understood. I was thus satisfied, he says, that the Bible is a system of revealed truths, so clearly and simply given that the wayfaring man, though a fool, need not err therein.--Bliss, page 70. Link after link of the chain of truth rewarded his efforts, as step by step he traced down the great lines of prophecy. Angels of heaven were guiding his mind and opening the Scriptures to his understanding. {GC 320.2}[9]

§21 他认为过去预言应验的方式，可以作为一个规律来断定有关将来的预言将要如何应验，这样，他就认明所流行有关基督属灵之国的说法——在世界末日之前，要有一千年的地上天国——是没有上帝的话为根据的。这种道理主张：在救主亲自降临之前，世上将要有一千年公义与和平的日子，这就把上帝大而可畏的日子推到遥远的将来。这种道理虽然悦耳动听，但与基督和他使徒的教训是相抵触的，因为基督曾说，“麦子和稗子要一齐生长，直到收割的日子，就是世界的末了，”（见太13:30；38-41）又说：“作恶的，和迷惑人的，必越久越恶，”“末世必有危险的日子来到。”（提后3:13,3:1）黑暗之国必要存到主降临的日子，那时才被他口中的气所灭绝，被他降临的荣光所废掉。（见帖后2:8）[9]{GC 321.1}

§22 Taking the manner in which the prophecies had been fulfilled in the past as a criterion by which to judge of the fulfillment of those which were still future, he became satisfied that the popular view of the spiritual reign of Christ--a temporal millennium before the end of the world--was not sustained by the word of God. This doctrine, pointing to a thousand years of righteousness and peace before the personal coming of the Lord, put far off the terrors of the day of God. But, pleasing though it may be, it is contrary to the teachings of Christ and His apostles, who declared that the wheat and the tares and to grow together until the harvest, the end of the world; that evil men and seducers shall wax worse and worse; that in the last days perilous times shall come; and that the kingdom of darkness shall continue until the advent of the Lord and shall be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. Matthew 13:30, 38-41; 2 Timothy 3:13, 1; 2 Thessalonians 2:8. {GC 321.1}[10]

§23 使徒时代的教会并不相信全世界都要悔改和基督属灵统治的道理。到第十八世纪初叶，这种道理才为人所普遍接受。它像其他谬论一样，发挥了毒害的影响。它教导人说，主的降临还在遥远的将来，使他们不注意那些传说他快要复临的预兆。它使人生出一种没有实在根据的信心和安全感；结果使许多人忽略预备迎见主的重要工作。[10]{GC 321.2}

§24 The doctrine of the worlds conversion and the spiritual reign of Christ was not held by the apostolic church. It was not generally accepted by Christians until about the beginning of the eighteenth century. Like every other error, its results were evil. It taught men to look far in the future for the coming of the Lord and prevented them from giving heed to the signs heralding His approach. It induced a feeling of confidence and security that was not well founded and led many to neglect the preparation necessary in order to meet their Lord. {GC 321.2}[11]

§25 米勒耳曾发现《圣经》中清楚地显明基督亲自复临的真理。保罗说：“因为主必亲自从天降临，有呼叫的声音，和天使长的声音，又有上帝的号吹响。”（帖前4:16）救主说：“他们要看见人子有能力，有大荣耀，驾着天上的云降临。”“闪电从东边发出，直照到西边；人子降临，也要这样。”（太24:30,27）那时有天上的全军护送他。“人子在他荣耀里，同着众天使降临。”（太25:31）“他要差遣使者，用号筒的大声，将他的选民，……都招聚了来。”（太24:31）[11]{GC 321.3}

§26 Miller found the literal, personal coming of Christ to be plainly taught in the Scriptures. Says Paul: The Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. 1 Thessalonians 4:16. And the Saviour declares: They shall see the Son of man coming in the clouds of heaven with power and great glory. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. Matthew 24:30, 27. He is to be accompanied by all the hosts of heaven. The Son of man shall come in His glory, and all the holy angels with Him. Matthew 25:31. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect. Matthew 24:31. {GC 321.3}[12]

§27 在他来的时候，死了的义人必要复活，活着的义人必要改变。保罗说：“我们不是都要睡觉，乃是都要改变，就在一霎时，眨眼之间，号筒末次吹响的时候，因号筒要响，死人要复活成为不朽坏的，我们也要改变。这必朽坏的，总要变成不朽坏的；这必死的，总要变成不死的。”（林前15:51-53）在他写给帖撒罗尼迦人的书信中，他形容主的降临之后，说：“那在基督里死了的人必先复活，以后我们这活着还存留的人，必和他们一同被提到云里，在空中与主相遇；这样，我们就要和主永远同在。”（帖前4:16-17）[12]{GC 322.1}

§28 At His coming the righteous dead will be raised, and the righteous living will be changed. We shall not all sleep, says Paul, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51-53. And in his letter to the Thessalonians, after describing the coming of the Lord, he says: The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 1 Thessalonians 4:16, 17. {GC 322.1}[13]

§29 上帝的子民必须等到基督亲自复临之后，才能被接到他的国里。救主说：“当人子在他荣耀里，同着众天使降临的时候，要坐在他荣耀的宝座上；万民都要聚集在他面前；他要把他们分别出来，好像牧羊的分别绵羊山羊一般；把绵羊安置在右边，山羊在左边。于是王要向那右边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”（太25:31-34）我们从以上所引的经文中可以看出；当人子来的时候，死了的义人必要复活，成为不朽坏的，活着的义人必要改变。由于这种大改变，他们才准备妥当可以承受上帝的国；因为保罗说：“血肉之体，不能承受上帝的国；必朽坏的，不能承受不朽坏的。”（林前15:50）人类目前的状况是必死的，必朽坏的；而上帝的国乃是不能朽坏的，存到永远的。所以人类在其目前的状况中不能进入上帝的国。但当耶稣来时，他先赐给他子民永生；然后才叫他们承受上帝的国；在这时之前，他们不过是承继人而已。[13]{GC 322.2}

§30 Not until the personal advent of Christ can His people receive the kingdom. The Saviour said: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Matthew 25:31-34. We have seen by the scriptures just given that when the Son of man comes, the dead are raised incorruptible and the living are changed. By this great change they are prepared to receive the kingdom; for Paul says: Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 1 Corinthians 15:50. Man in his present state is mortal, corruptible; but the kingdom of God will be incorruptible, enduring forever. Therefore man in his present state cannot enter into the kingdom of God. But when Jesus comes, He confers immortality upon His people; and then He calls them to inherit the kingdom of which they have hitherto been only heirs. {GC 322.2}[14]

§31 当时一般人所盼望在基督再来之前将要发生的事，例如普世的和平，上帝的国建立在地上等等，米勒耳根据以上所引证和其他的经文，清楚地证明是要在基督再来之后才发生的。再者，一切时兆和世界的局势同预言所形容末日的情形完全符合。单单由于《圣经》的研究，他不能不得出以下的结论；世界在目前的状态中继续存在的预定时期即将结束了。[14]{GC 323.1}

§32 These and other scriptures clearly proved to Millers mind that the events which were generally expected to take place before the coming of Christ, such as the universal reign of peace and the setting up of the kingdom of God upon the earth, were to be subsequent to the second advent. Furthermore, all the signs of the times and the condition of the world corresponded to the prophetic description of the last days. He was forced to the conclusion, from the study of Scripture alone, that the period allotted for the continuance of the earth in its present state was about to close. {GC 323.1}[15]

§33 他说：“还有一个凭据有力地影响了我的思想，就是《圣经》中的年代学。我发现过去所应验的预言常是在所指定的时期之内实现的。洪水时代的一百二十年（创6:3）；洪水之前的七天和降雨四十天的预言（创7:4）；亚伯拉罕子孙寄居异地四百年（创15:13）；酒政和膳长梦中的三天（创40:12-20）；法老梦中的七年（创41:28-54）；旷野中飘流的四十年（民14:34）；三年半的饥荒（王上17:1,见路4:25）……被掳的七十年（耶25:11），尼布甲尼撒的七期（但4:13-16），以及七个七，六十二个七，和一个七，就是为犹太人定出的七十个七（但9:24-27）——这些年代所限定的大事在其尚未发生之前都不过是几句预言，而结果都已按照预言的话应验了。”[15]{GC 323.2}

§34 Another kind of evidence that vitally affected my mind, he says, was the chronology of the Scriptures. . . . I found that predicted events, which had been fulfilled in the past, often occurred within a given time. The one hundred and twenty years to the flood (Genesis 6:3); the seven days that were to precede it, with forty days of predicted rain (Genesis 7:4); the four hundred years of the sojourn of Abrahams seed (Genesis 15:13); the three days of the butlers and bakers dreams (Genesis 40:12-20); the seven years of Pharaohs (Genesis 41:28-54); the forty years in the wilderness (Numbers 14:34); the three and a half years of famine (1 Kings 17:1) [see Luke 4:25;] . . . the seventy years captivity (Jeremiah 25:11); Nebuchadnezzars seven times (Daniel 4:13-16); and the seven weeks, threescore and two weeks, and the one week, making seventy weeks, determined upon the Jews (Daniel 9:24-27),--the events limited by these times were all once only a matter of prophecy, and were fulfilled in accordance with the predictions.--Bliss, pages 74, 75. {GC 323.2}[16]

§35 所以当米勒耳照他所有的认识，在《圣经》中发现不同的年代和时期都一直伸展到基督再来的日子时，他就不能不以这些预言为“预先定准的年限”，是上帝所已经显示给他仆人的。摩西说：“隐秘的事，是属耶和华我们上帝的，唯有明显的事，是永远属我们和我们子孙的。”主又借着先知阿摩司说，他“若不将奥秘指示他的仆人众先知，就一无所行。”（申29:29；摩3:7）从此看来，每一个研究上帝圣言的人可以确信；真理的《圣经》必能清楚的向他指出人类历史上最惊人的大事。[16]{GC 324.1}

§36 When, therefore, he found, in his study of the Bible, various chronological periods that, according to his understanding of them, extended to the second coming of Christ, he could not but regard them as the times before appointed, which God had revealed unto His servants. The secret things, says Moses, belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever; and the Lord declares by the prophet Amos, that He will do nothing, but He revealeth His secret unto His servants the prophets. Deuteronomy 29:29; Amos 3:7. The students of Gods word may, then, confidently expect to find the most stupendous event to take place in human history clearly pointed out in the Scriptures of truth. {GC 324.1}[17]

§37 米勒耳说：“我既然完全相信‘《圣经》都是上帝所默示的，于教训、督责、使人归正、教导人学义，都是有益的；’（提后3:16）而且是从来没有出于人意，乃是人被圣灵感动而写的（见彼后1:21）；又‘是为教训我们写的，叫我们因《圣经》所生的忍耐和安慰，可以得着盼望’的（罗15:4），就不能不相信《圣经》中有关年代的一部分同任何其他部分一样是上帝的圣言，是一样值得我们去郑重查考的。所以我觉得在企图明白上帝凭着他的慈怜所显示给我们的事上，我是不可以轻忽这些预言的时期的。”[17]{GC 324.2}

§38 As I was fully convinced, says Miller, that all Scripture given by inspiration of God is profitable (2 Timothy 3:16); that it came not at any time by the will of man, but was written as holy men were moved by the Holy Ghost (2 Peter 1:21), and was written for our learning, that we through patience and comfort of the Scriptures might have hope (Romans 15:4), I could but regard the chronological portions of the Bible as being as much a portion of the word of God, and as much entitled to our serious consideration, as any other portion of the Scriptures. I therefore felt that in endeavoring to comprehend what God had in His mercy seen fit to reveal to us, I had no right to pass over the prophetic periods.-- Bliss, page 75. {GC 324.2}[18]

§39 预言之中似乎最清楚指明基督再来之时期的，乃是但以理八章十四节，说：“到二千三百日，圣所就必洁净。”按照以经解经的规则，米勒耳知道预言表号的一天是代表一年（见民14:34；结4:6）。他看出二千三百日或二千三百年的时期要远远地延到专为犹太人得救所分定的时期结束之后，因此他不可能指旧约时代的圣所而言。米勒耳接受了当时流行的看法，以为在新约时代，这个地球就是圣所，所以他认为但以理八章十四节所预言的洁净圣所乃是代表基督再来时期用火洁净地球的事。所以他的结论是：若能找到二千三百日的正确起点，就能很容易地决定基督再来的时期。如此就能显明那伟大结局的定期；那时的局面及“其骄傲和权势，炫耀和虚荣，罪恶和压迫，都要结束了；”那时，咒诅必要“从地上除去，死亡必被吞灭，必有赏赐赐给上帝的仆人，先知和圣徒，以及一切敬畏他名的人，而那些败坏世界的人必遭败坏。”[18]{GC 324.3}

§40 The prophecy which seemed most clearly to reveal the time of the second advent was that of Daniel 8:14: Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Following his rule of making Scripture its own interpreter, Miller learned that a day in symbolic prophecy represents a year (Numbers 14:34; Ezekiel 4:6); he saw that the period of 2300 prophetic days, or literal years, would extend far beyond the close of the Jewish dispensation, hence it could not refer to the sanctuary of that dispensation. Miller accepted the generally received view that in the Christian age the earth is the sanctuary, and he therefore understood that the cleansing of the sanctuary foretold in Daniel 8:14 represented the purification of the earth by fire at the second coming of Christ. If, then, the correct starting point could be found for the 2300 days, he concluded that the time of the second advent could be readily ascertained. Thus would be revealed the time of that great consummation, the time when the present state, with all its pride and power, pomp and vanity, wickedness and oppression, would come to an end; when the curse would be removed from off the earth, death be destroyed, reward be given to the servants of God, the prophets and saints, and them who fear His name, and those be destroyed that destroy the earth.--Bliss, page 76. {GC 324.3}[19]

§41 于是米勒耳以更深切的热诚继续查考预言，夜以继日地研究那已显为非常重要而压倒一切的题目。在但以理八章中他找不到二千三百日起点的线索；天使加百列虽然奉命来使但以理明白异象，但结果只给了他一部分的解释。当那将要临到教会可怕的逼迫在先知的异象中展开的时候，他的体力就消失了。他再也忍受不住了，所以天使暂时离开了他。“但以理昏迷不醒，病了数日。”他说：“我因这异象惊奇，却无人能明白其中的意思。”（但8:27）[19]{GC 325.1}

§42 With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophets vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel fainted, and was sick certain days. And I was astonished at the vision, he says, but none understood it. {GC 325.1}[20]

§43 然而上帝已经吩咐他的使者“要使此人明白这异象。”这个任务是必须完成的。天使遵照这个命令，后来又回到但以理那里，说：“现在我出来要使你有智慧，有聪明；”“所以你要思想明白这以下的事和异象。”（但9:22-23,25-27）但以理第八章中还有一个要点没有解释清楚，那就是有关时间的预言二千三百日；所以天使在继续他的解释时，就专注于这有关时间的题目上：“为你本国之民，和你圣城，已经定了七十个七。……你当知道，当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七，和六十二个七；正在艰难的时候，耶路撒冷城连街带濠，都必重新建造。过了六十二个七，那受膏者必被剪除，一无所有。……一七之内，他必与许多人坚定盟约，一七之半，他必使祭祀与供献止息。”（但9:24-27）[20]{GC 325.2}

§44 Yet God had bidden His messenger: Make this man to understand the vision. That commission must be fulfilled. In obedience to it, the angel, some time afterward, returned to Daniel, saying: I am now come forth to give thee skill and understanding; therefore understand the matter, and consider the vision. Daniel 8:27, 16; 9:22, 23, 25-27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time--the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time: {GC 325.2}[21]

§45 天使曾奉差遣到但以理这里来，是为了一个明显的目的，要向他解释但以理第八章的异象中他所还没有明白的一点，就是有关时间的那一句话，“到二千三百日，圣所就必洁净。”在天使吩咐但以理“你要思想明白这事和异象”之后，他的头一句话就是：“为你本国之民，和你圣城，已经定了七十个七。”这里所译为“定了”二字，原文的意思是“截出”。那七十个七代表四百九十年，天使说明是特别截出来属于犹太人的。但这是从哪里截出来的呢？但以理第八章中既然只提到一个二千三百日的时期，所以七十个七必是从这个时期中截出来的；因此七十个七必是二千三百日的一段，而且这两个时期也必是在同一个时候开始的。天使说明那七十个七是从出令重新建造耶路撒冷的时候算起的。所以若能找到这个出令的日子，则二千三百日时期的起点必可确定了。[21]{GC 326.1}

§46 Seventy weeks are determined upon thy people and upon thy Holy City. . . . Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for Himself. . . . And He shall confirm the covenant with many for one week: and in the midst of the week He shall cause the sacrifice and the oblation to cease. {GC 326.1}[22]

§47 在以斯拉第七章中可以找到这个命令（见拉7:12-26）。这命令最完整的方式乃是由波斯王亚达薛西在公元前四五七年颁布的。但是以斯拉六章十四节提到在耶路撒冷耶和华的殿是遵着“波斯王古列、大利乌、亚达薛西的旨意”建造的。这三个王，一个发起，一个坚定，一个完成这道命令，使它完全符合预言的条件以便标志二千三百年的起点。若拿公元前四五七年，就是那命令完成的一年作为起点，则有关七十个七之预言的每一项细目都显然是已经应验了。[22]{GC 326.2}

§48 The angel had been sent to Daniel for the express purpose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the statement relative to time--unto two thousand and three hundred days; then shall the sanctuary be cleansed. After bidding Daniel understand the matter, and consider the vision, the very first words of the angel are: Seventy weeks are determined upon thy people and upon thy Holy City. The word here translated determined literally signifies cut off. Seventy weeks, representing 490 years, are declared by the angel to be cut off, as specially pertaining to the Jews. But from what were they cut off? As the 2300 days was the only period of time mentioned in chapter 8, it must be the period from which the seventy weeks were cut off; the seventy weeks must therefore be a part of the 2300 days, and the two periods must begin together. The seventy weeks were declared by the angel to date from the going forth of the commandment to restore and build Jerusalem. If the date of this commandment could be found, then the starting point for the great period of the 2300 days would be ascertained. {GC 326.2}[23]

§49 “从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七和六十二个七，”就是六十九个七或四百八十三年。亚达薛西的命令是在公元前四五七年秋季生效的。从这一年起算，过了四百八十三年，就到了公元二十七年。到那时，这段预言就应验了。“受膏君”是指着“弥赛亚”说的。在公元二十七年秋天，基督受了约翰的洗，并受了圣灵的膏。使徒彼得证明“上帝怎样以圣灵和能力，膏拿撒勒人耶稣。”（徒10:38）救主也曾亲自宣布：“主的灵在我身上，因为他用膏膏我，叫我传福音给贫穷的人。”（路4:18）他受洗之后，就往加利利去，“宣传上帝的福音，说日期满了。”（可1:14-15）[23]{GC 326.3}

§50 In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 B.C. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built according to the commandment [decree, margin] of Cyrus, and Darius, and Artaxerxes king of Persia. These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 B.C., the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled. {GC 326.3}[24]

§51 “一七之内，他必与许多人坚立盟约。”这里所提到的“一七”就是七十个七之中最后的一个七，也就是特别定给犹太人的最后七年。这七年从公元二十七年到三十四年，先是基督本人，后来是借着他的门徒，特别向犹太人发出福音的邀请。当使徒带着天国的佳音出去时，救主指示他们说：“外邦人的路，你们不要走；撒玛利亚人的城，你们不要进；宁可往以色列家迷失的羊那里去。”（太10:5-6）[24]{GC 327.1}

§52 From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks--namely, sixty-nine weeks, or 483 years. The decree of Artaxerxes went into effect in the autumn of 457 B.C. From this date, 483 years extend to the autumn of A.D. 27. (See Appendix.) At that time this prophecy was fulfilled. The word Messiah signifies the Anointed One. In the autumn of A.D. 27 Christ was baptized by John and received the anointing of the Spirit. The apostle Peter testifies that God anointed Jesus of Nazareth with the Holy Ghost and with power. Acts 10:38. And the Saviour Himself declared: The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor. Luke 4:18. After His baptism He went into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled. Mark 1:14, 15. {GC 327.1}[25]

§53 “一七之半，他必使祭祀与供献止息。”在公元三十一年，就是在他受洗三年半之后，我们的主就被钉十字架了。随着髑髅地所献上的大牺牲，那四千年来预指上帝的羔羊的献祭制度就截止了。表号已经遇到实体，仪文制度的一切祭祀和供献就此止息了。[25]{GC 327.2}

§54 And He shall confirm the covenant with many for one week. The week here brought to view is the last one of the seventy; it is the last seven years of the period allotted especially to the Jews. During this time, extending from A.D. 27 to A.D. 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. As the apostles went forth with the good tidings of the kingdom, the Saviours direction was: Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. Matthew 10:5, 6. {GC 327.2}[26]

§55 这样我们可以看出七十个七或四百九十年，就是特别留给犹太人的时期，到公元三十四年就届满了。那一年，因为犹太公会的决议，造成司提反的殉道和基督门徒的遭受逼迫，犹太国就作了最后的决定要拒绝福音，顽抗到底。于是救恩的信息不再限于选民，而要传给全世界了。门徒因受逼迫，不得不逃离耶路撒冷，而“往各处去传道。”“腓利下撒玛利亚城去，宣讲基督。”（徒8:4-5）彼得受了上帝的引领，将福音传给该撒利亚的百夫长，就是敬畏上帝的哥尼流；热心的保罗既皈依了基督，就奉差遣带着大喜的信息“远远的往外邦人那里去”。（徒22:21）[26]{GC 327.3}

§56 In the midst of the week He shall cause the sacrifice and the oblation to cease. In A.D. 31, three and a half years after His baptism, our Lord was crucified. With the great sacrifice offered upon Calvary, ended that system of offerings which for four thousand years had pointed forward to the Lamb of God. Type had met antitype, and all the sacrifices and oblations of the ceremonial system were there to cease. {GC 327.3}[27]

§57 到此为止，预言的每一个细目都已显著地应验了，七十个七的起点毫无疑问地是定在公元前四五七年，它的终点在公元三十四年。根据这些已知的事实，就很容易找出二千三百日的终点。七十个七——四百九十日——既是从二千三百日中截出来的，所以二千三百日还剩下一千八百一十日。在四百九十日过去之后，还有一千八百一十日必须应验。从公元三十四年算起，再过一千八百一十年，就到一八四四年。因此，但以理八章十四节二千三百日的终点必是一八四四年。按照上帝使者的见证，在这一段漫长的预言时期结束时，“圣所就必洁净。”这样，洁净圣所的时候——当时的人几乎普遍相信是要在基督再来时发生——已是正确地指出来了。[27]{GC 328.1}

§58 The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in A.D. 34. At that time, through the action of the Jewish Sanhedrin, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by persecution to flee from Jerusalem, went everywhere preaching the word. Philip went down to the city of Samaria, and preached Christ unto them. Peter, divinely guided, opened the gospel to the centurion of Caesarea, the God-fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings far hence unto the Gentiles. Acts 8:4, 5; 22:21. {GC 328.1}[28]

§59 米勒耳和他的同工起先相信二千三百日要在一八四四年春季届满，然而预言却是指着那一年的秋季。这一点误会使那些为主的复临规定更早的日子的人大为失望而困窘。但二千三百日之必定在一八四四年届满，以及洁净圣所所预表的大事之必定在这一年发生，这两个事实所有确凿的论据并没有因此而受到一点影响。[28]{GC 328.2}

§60 Thus far every specification of the prophecies is strikingly fulfilled, and the beginning of the seventy weeks is fixed beyond question at 457 B.C., and their expiration in A.D. 34. From this data there is no difficulty in finding the termination of the 2300 days. The seventy weeks--490 days--having been cut off from the 2300, there were 1810 days remaining. After the end of 490 days, the 1810 days were still to be fulfilled. From A.D. 34, 1810 years extend to 1844. Consequently the 2300 days of Daniel 8:14 terminate in 1844. At the expiration of this great prophetic period, upon the testimony of the angel of God, the sanctuary shall be cleansed. Thus the time of the cleansing of the sanctuary--which was almost universally believed to take place at the second advent--was definitely pointed out. {GC 328.2}[29]

§61 当米勒耳起初专心研究《圣经》，为要证明它是上帝所赐的启示时，他真没有想到他会得出现在的这种结论。他几乎不敢相信自己研究的结果。可是《圣经》的证据既是那么清楚而有力，他就不能将其置之脑后。[29]{GC 328.3}

§62 Miller and his associates at first believed that the 2300 days would terminate in the spring of 1844, whereas the prophecy points to the autumn of that year. (See Appendix.) The misapprehension of this point brought disappointment and perplexity to those who had fixed upon the earlier date as the time of the Lords coming. But this did not in the least affect the strength of the argument showing that the 2300 days terminated in the year 1844, and that the great event represented by the cleansing of the sanctuary must then take place. {GC 328.3}[30]

§63 一八一八年，在他用了两年的工夫研究《圣经》之后，他得出了这个严肃的结论：约在二十五年之内，基督必要显现来救赎他的子民。米勒耳说：“我无需描述我因这可喜的指望而心中所充满的快乐，或是因希冀与赎民共享喜乐而产生的热望。这时《圣经》对于我已是一本新的书。它真成了一席理智的盛筵，过去我在其教训中所看到的隐秘，玄妙或艰涩之处，如今都在它神圣篇幅所发清楚的光芒之下完全消散了，真理所显示的光辉真是华丽灿烂！我过去在《圣经》中所找出的一切冲突和矛盾都不存在了；虽然其中还有许多我所未能完全明了的经文，但我蒙昧的心灵已经得到了那么多的亮光，甚至我在研究《圣经》时感到一种快乐，这种快乐是我先前所没有想到可以从《圣经》的教训中得到的。”[30]{GC 329.1}

§64 Entering upon the study of the Scriptures as he had done, in order to prove that they were a revelation from God, Miller had not, at the outset, the slightest expectation of reaching the conclusion at which he had now arrived. He himself could hardly credit the results of his investigation. But the Scripture evidence was too clear and forcible to be set aside. {GC 329.1}[31]

§65 “我心中既有这种严肃的信念，知道《圣经》中所预言那么重大的事情行将在那么短促的时间之内应验，所以鉴于这个已经感动我自己内心的凭据，我就不禁想到我对于世人的责任是何等重大。”他不能不觉得他有责任将自己所已经接受的真光传给人。他预料自己必要遭遇不敬虔之人的反对，但深信一切基督徒必要因希望迎见他们所自称敬爱的救主而大为喜乐。他唯一的顾虑就是怕他们一看到这光荣的拯救那么快就要实现，就会大喜过望，并在还没有充分研究那显明这真理的经文之前，就贸然接受这复临的道理。因此他还迟疑不敢把这道传给人，唯恐自己或许还有错误，因而引领别人走入歧途。于是他再着手复查他所得出的结论的证据，仔细考虑他心中所想到的一切难题。他所能想到的种种非难都在上帝圣言的光照之下消失了，正如雾气在日光之前消散一样。他在这工作上费了五年工夫，以后他就完全确信自己的见解真是准确无误了。[31]{GC 329.2}

§66 He had devoted two years to the study of the Bible, when, in 1818, he reached the solemn conviction that in about twenty-five years Christ would appear for the redemption of His people. I need not speak, says Miller, of the joy that filled my heart in view of the delightful prospect, nor of the ardent longings of my soul for a participation in the joys of the redeemed. The Bible was now to me a new book. It was indeed a feast of reason; all that was dark, mystical, or obscure to me in its teachings, had been dissipated from my mind before the clear light that now dawned from its sacred pages; and, oh, how bright and glorious the truth appeared! All the contradictions and inconsistencies I had before found in the word were gone; and although there were many portions of which I was not satisfied I had a full understanding, yet so much light had emanated from it to the illumination of my before darkened mind, that I felt a delight in studying the Scripture which I had not before supposed could be derived from its teachings.--Bliss, pages 76, 77. {GC 329.2}[32]

§67 他既相信《圣经》中所那么清楚教导的事，就更深刻地感觉自己有责任将这信息传给人。他说：“当我从事自己的工作时，我耳中不断听见这句话，去把世人的危险警告他们。我也时常想到以下的经文，我对恶人说，恶人哪，你必要死；你以西结若不开口警戒恶人，使他离开所行的道，这恶人必死在罪孽之中，我却要向你讨他丧命的罪。倘若你警戒恶人转离所行的道，他仍不转离，他必死在罪孽之中，你却救自己脱离了罪。我觉得恶人若是受到有效的警戒，他们当中必有许多人悔改；倘若他们没有受到警戒，他们丧命的罪或许要在我手中追讨。”[32]{GC 329.3}

§68 With the solemn conviction that such momentous events were predicted in the Scriptures to be fulfilled in so short a space of time, the question came home to me with mighty power regarding my duty to the world, in view of the evidence that had affected my own mind.--Ibid., page 81. He could not but feel that it was his duty to impart to others the light which he had received. He expected to encounter opposition from the ungodly, but was confident that all Christians would rejoice in the hope of meeting the Saviour whom they professed to love. His only fear was that in their great joy at the prospect of glorious deliverance, so soon to be consummated, many would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. He therefore hesitated to present it, lest he should be in error and be the means of misleading others. He was thus led to review the evidences in support of the conclusions at which he had arrived, and to consider carefully every difficulty which presented itself to his mind. He found that objections vanished before the light of Gods word, as mist before the rays of the sun. Five years spent thus left him fully convinced of the correctness of his position. {GC 329.3}[33]

§69 这时他开始在有机会的时候私下向人说明自己对于预言的见解，希望有某一位牧师能感觉到这些预言的重要性，而献身从事宣传的工作。但是他还是排除不了他自己有责任传扬警告的感觉。以下的话仍在他心中萦回不已：“去把这信息传给世人；我要向你讨他们丧命的罪。”他等待了九年之久，可是这重担仍压在他心上。直到一八三一年他才开始向公众宣讲自己信仰的缘由。[33]{GC 330.1}

§70 And now the duty of making known to others what he believed to be so clearly taught in the Scriptures, urged itself with new force upon him. When I was about my business, he said, it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. Ezekiel 33:8, 9. I felt that if the wicked could be effectually warned, multitudes of them would repent; and that if they were not warned, their blood might be required at my hand.--Bliss, page 92. {GC 330.1}[34]

§71 古时以利沙怎样在耕地赶牛的时候蒙召接受圣职的衣袍，从事先知的工作，照样，米勒耳·威廉蒙召撇弃他的农事来向众人讲明上帝国度的奥秘。他战战兢兢地开始了他的工作，引领他的听众从预言的时期逐步明白基督的第二次显现。当他看到自己的话所引起广泛的兴趣时，他从每一次的努力中得到更多的力量和勇气。[34]{GC 330.2}

§72 He began to present his views in private as he had opportunity, praying that some minister might feel their force and devote himself to their promulgation. But he could not banish the conviction that he had a personal duty to perform in giving the warning. The words were ever recurring to his mind: Go and tell it to the world; their blood will I require at thy hand. For nine years he waited, the burden still pressing upon his soul, until in 1831 he for the first time publicly gave the reasons of his faith. {GC 330.2}[35]

§73 米勒耳最先在他弟兄的请求中听到上帝的呼召，才同意公开宣讲自己的见解。这时他年纪已五十岁，又不惯于演讲，并觉得自己不配担任当前的工作，故心中忐忑不安。但他的工作从起始就特别蒙福，拯救了许多人。他第一次的演讲引起了宗教的奋兴，结果，除了二人之外，计有整整十三家的人都悔改了。他立时被请到别处去演讲，他的工作在每一处几乎都奋兴了上帝的圣工。罪人悔改了，基督徒被鼓舞起来作更大的奉献，信奉自然神教和无神主义者也因而承认了《圣经》的真理和基督徒的信仰。听众的见证是：“他所能感动的一等人不是别人的影响所能及的。”他的演讲正足以唤醒众人去注意宗教的伟大真理，并遏制当时滋长着的欲念和荒淫。[35]{GC 331.1}

§74 As Elisha was called from following his oxen in the field, to receive the mantle of consecration to the prophetic office, so was William Miller called to leave his plow and open to the people the mysteries of the kingdom of God. With trembling he entered upon his work, leading his hearers down, step by step, through the prophetic periods to the second appearing of Christ. With every effort he gained strength and courage as he saw the widespread interest excited by his words. {GC 331.1}[36]

§75 他讲道的结果几乎使每一个城市有几十，有时多至几百个人悔改。在许多地方，几乎各宗派的改正教会都欢迎他讲道；而且经常是由于这些团体的牧师提出邀请的。他一贯的作风是没有被请就不到任何地方讲道，但不久他发现自己应付不了从各地如雪片飞来之要求的一半。[36]{GC 331.2}

§76 It was only at the solicitation of his brethren, in whose words he heard the call of God, that Miller consented to present his views in public. He was now fifty years of age, unaccustomed to public speaking, and burdened with a sense of unfitness for the work before him. But from the first his labors were blessed in a remarkable manner to the salvation of souls. His first lecture was followed by a religious awakening in which thirteen entire families, with the exception of two persons, were converted. He was immediately urged to speak in other places, and in nearly every place his labor resulted in a revival of the work of God. Sinners were converted, Christians were roused to greater consecration, and deists and infidels were led to acknowledge the truth of the Bible and the Christian religion. The testimony of those among whom he labored was: A class of minds are reached by him not within the influence of other men.--Ibid., page 138. His preaching was calculated to arouse the public mind to the great things of religion and to check the growing worldliness and sensuality of the age. {GC 331.2}[37]

§77 许多人虽然不同意他所核算出来基督再来的确定时期，但他们还是深信基督必要降临，而且降临的日子已经临近，同时也感到自己有准备的必要。他的工作在一些大城市产生了深刻的印象。开酒馆的人放弃了他们的事业，并把店铺改作聚会的场所；赌窟也关门了；无神主义者和信奉自然神教或宇宙神教的人，连最放荡荒淫的人也悔改归正了，其中有些人是多年没有进过教会的门的。各宗派都举办祷告会，在各处几乎每小时都有聚会，许多商人在中午聚集唱诗祷告，而且一般的聚会都没有过激的兴奋，几乎人人心中都有一种严肃的感觉。米勒耳的工作像早期的改革家一样，注重折服人的理性，唤醒人的良心，而不单是要刺激人的情绪。[37]{GC 331.3}

§78 In nearly every town there were scores, in some, hundreds, converted as a result of his preaching. In many places Protestant churches of nearly all denominations were thrown open to him, and the invitations to labor usually came from the ministers of the several congregations. It was his invariable rule not to labor in any place to which he had not been invited, yet he soon found himself unable to comply with half the requests that poured in upon him. Many who did not accept his views as to the exact time of the second advent were convinced of the certainty and nearness of Christs coming and their need of preparation. In some of the large cities his work produced a marked impression. Liquor dealers abandoned the traffic and turned their shops into meeting rooms; gambling dens were broken up; infidels, deists, Universalists, and even the most abandoned profligates were reformed, some of whom had not entered a house of worship for years. Prayer meetings were established by the various denominations, in different quarters, at almost every hour, businessmen assembling at midday for prayer and praise. There was no extravagant excitement, but an almost universal solemnity on the minds of the people. His work, like that of the early Reformers, tended rather to convince the understanding and arouse the conscience than merely to excite the emotions. {GC 331.3}[38]

§79 一八三三年，米勒耳从浸礼会领到传道证书，他原是该会的教友。他所信奉的这个宗派的多数牧师也赞同他的工作，这张证书就是他们正式的许可，准他继续工作。于是他不住地游行讲道，虽然他本人的工作大致限于新英格兰和中部的各省。好几年工夫他的旅费完全由自己支付，就是后来他所收受的款项也不足以偿付他旅行到被请之地的费用。这样，他的公共服务不但没有使他得到经济上的利益，反而对于他是一种重大的负担，因此他的产业在他一生的这一个阶段中渐渐减少了。他是一个大家庭的父亲，幸亏他的家人都能勤俭度日，所以他的农场还够维持他和一家人的生活。[38]{GC 332.1}

§80 In 1833 Miller received a license to preach, from the Baptist Church, of which he was a member. A large number of the ministers of his denomination also approved his work, and it was with their formal sanction that he continued his labors. He traveled and preached unceasingly, though his personal labors were confined principally to the New England and Middle States. For several years his expenses were met wholly from his own private purse, and he never afterward received enough to meet the expense of travel to the places where he was invited. Thus his public labors, so far from being a pecuniary benefit, were a heavy tax upon his property, which gradually diminished during this period of his life. He was the father of a large family, but as they were all frugal and industrious, his farm sufficed for their maintenance as well as his own. {GC 332.1}[39]

§81 在米勒耳开始公开宣讲基督再来二年之后，就是一八三三年，救主所应许作为他复临之记号的最后一个预兆出现了。耶稣说：“众星要从天上坠落。”（太24:29）约翰在异象中看到那宣告上帝大日的景象时，他在启示录中所声称：“天上的星辰坠落于地，如同无花果树被大风摇动，落下未熟的果子一样。”（启6:13）这一段预言在一八三三年十一月十三日的大流星雨中显著而动人地应验了。那真是一次范围最广大，现象最新奇的流星雨，是历史上空前绝后的事迹：“那时，全美国的穹苍中星火四射达好几个小时之久。自从美国立国以来，从来没有发生过天上的异象，足使一等人看来大为叹赏，而另一等人却惶恐不已。”“这辉煌而可怕的奇观，如今仍在许多人心中萦回不已。就是雨点也从来没有比这次落在地上的流星更密；东南西北，全是一样。总而言之，整个天空似乎都在震动着。这种异象北美洲全地都可看见，正如西里曼教授的日报上所形容的。从半夜二时直到天亮，天空晴朗，万里无云，整个穹苍不停地发射着灿烂夺目的光芒。”[39]{GC 333.1}

§82 In 1833, two years after Miller began to present in public the evidences of Christs soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: The stars shall fall from heaven. Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833. That was the most extensive and wonderful display of falling stars which has ever been recorded; the whole firmament, over all the United States, being then, for hours, in fiery commotion! No celestial phenomenon has ever occurred in this country, since its first settlement, which was viewed with such intense admiration by one class in the community, or with so much dread and alarm by another. Its sublimity and awful beauty still linger in many minds. . . . Never did rain fall much thicker than the meteors fell toward the earth; east, west, north, and south, it was the same. In a word, the whole heavens seemed in motion. . . . The display, as described in Professor Sillimans Journal, was seen all over North America. . . . From two oclock until broad daylight, the sky being perfectly serene and cloudless, an incessant play of dazzlingly brilliant luminosities was kept up in the whole heavens.--R. M. Devens, American Progress; or, The Great Events of the Greatest Century, ch. 28, pars. 1-5. {GC 333.1}[40]

§83 “实在没有什么言语足以形容那壮丽的奇观；若非亲自目睹这景象，就无法对它的光耀得到充分的概念。似乎天上一切的星都集中在靠近天顶的一点上，然后以极大的速度向地平线上的各方面射去，而射也射不尽。千万颗流星接着千万颗流星的踪迹急速射来，似乎是特为这时机而创造的。”“人也再不能看到什么景象，更像无花果树被大风摇动落下果子一样的了。”[40]{GC 333.2}

§84 No language, indeed, can come up to the splendor of that magnificent display; . . . no one who did not witness it can form an adequate conception of its glory. It seemed as if the whole starry heavens had congregated at one point near the zenith, and were simultaneously shooting forth, with the velocity of lightning, to every part of the horizon; and yet they were not exhausted--thousands swiftly followed in the tracks of thousands, as if created for the occasion.--F. Reed, in the Christian Advocate and Journal, Dec. 13, 1833. A more correct picture of a fig tree casting its figs when blown by a mighty wind, it was not possible to behold.--The Old Countryman, in Portland Evening Advertiser, Nov. 26, 1833. {GC 333.2}[41]

§85 一八三三年十一月十四日的纽约商业日报登载了一篇文章，论到这次希奇的天象有以下的话：“我想没有任何哲学家或学者曾讲论或记载过一件大事，像昨天早晨的一样。唯有一位先知在一千八百余年之前正确地预言过了；如果我们认定众星坠落是指着流星而言，那么，这就正好应验了他的预言，况且只有根据这种解释，这个预言才能实现。”[41]{GC 334.1}

§86 In the New York Journal of Commerce of November 14, 1833, appeared a long article regarding this wonderful phenomenon, containing this statement: No philosopher or scholar has told or recorded an event, I suppose, like that of yesterday morning. A prophet eighteen hundred years ago foretold it exactly, if we will be at the trouble of understanding stars falling to mean falling stars, . . . in the only sense in which it is possible to be literally true. {GC 334.1}[42]

§87 这样，耶稣再来的最后一个兆头出现了，关于这些预兆，他曾嘱咐他的门徒，说：“你们看见这一切的事，也该知道人子近了，正在门口了。”（太24:33）在这些兆头出现之后，约翰看到那即将随之而来的大事：“天就挪移，好像书卷被卷起来，地大震动，山岭海岛都被挪移离开本位，使恶人恐惧战兢，设法逃避人子的面。”（见启6:12-17）[42]{GC 334.2}

§88 Thus was displayed the last of those signs of His coming, concerning which Jesus bade His disciples: When ye shall see all these things, know that it is near, even at the doors. Matthew 24:33. After these signs, John beheld, as the great event next impending, the heavens departing as a scroll, while the earth quaked, mountains and islands removed out of their places, and the wicked in terror sought to flee from the presence of the Son of man. Revelation 6:12-17. {GC 334.2}[43]

§89 许多看到众星坠落的人认为这是将来之审判的先声“大而可畏之日的一个可怕的表号，一个确实的先驱，一个慈怜的兆头。”这样，众人就注意到预言的应验，许多人就留意复临的警告了。[43]{GC 334.3}

§90 Many who witnessed the falling of the stars, looked upon it as a herald of the coming judgment, an awful type, a sure forerunner, a merciful sign, of that great and dreadful day. --The Old Countryman, in Portland Evening Advertiser, Nov. 26, 1833. Thus the attention of the people was directed to the fulfillment of prophecy, and many were led to give heed to the warning of the second advent. {GC 334.3}[44]

§91 在一八四零年，另有一个显著应验的预言引起了普遍的兴趣。两年之前，传讲复临的一个著名牧师李奇约西亚发表了启示录第九章的解释，预言土耳其帝国的败亡。依照他的计算法，这个政权必在“一八四零年八月间”倾覆；就在这事成就之前几天，他写道：“如果第一段一百五十年的时期正在弟珂西斯由于土耳其人的许可登位之时届满，那么，三百九十一年零十五天若从以上一段时期结束时算起，就要在一八四零年八月十一日截止，那时土耳其帝国在君士坦丁堡的权势就要倾覆。我相信事情必然这样成就。”[44]{GC 334.4}

§92 In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown in A.D. 1840, sometime in the month of August; and only a few days previous to its accomplishment he wrote: Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.--Josiah Litch, in Signs of the Times, and Expositor of Prophecy, Aug. 1, 1840. {GC 334.4}[45]

§93 正在那指定的时候，土耳其通过她的使节，接受了欧洲列强的保护，这样，她就投身于基督教国家的控制之下。事情果然正确地应验所预言的话。众人既知道这事，就信服了米勒耳和他同工所用以解释预言之原则的准确性，于是复临运动得到了一次非常的鼓舞。一些有学问有地位的人来和米勒耳联合同工，宣讲并刊行他的见解，因此从一八四零年到一八四四年，他们的工作就迅速地扩展了。[45]{GC 335.1}

§94 At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. (See Appendix.) When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended. {GC 335.1}[46]

§95 米勒耳·威廉具有坚强的智力，受过思想和研究的锻炼；此外，他又因与智慧的泉源联络而得到天上的智慧。他品质高贵，为一切重视人格和道德的人所景仰所钦佩。他有一颗真诚仁爱的心，又有基督徒的谦卑和自制的能力，所以他总是殷勤有礼地对待各人，愿意倾听别人的意见，衡量他们的论据。他心平气和地用上帝的话来试验一切学说和道理；他那正确的理解和透彻的《圣经》知识，使他能以反驳谬论，揭破虚谎。[46]{GC 335.2}

§96 William Miller possessed strong mental powers, disciplined by thought and study; and he added to these the wisdom of heaven by connecting himself with the Source of wisdom. He was a man of sterling worth, who could not but command respect and esteem wherever integrity of character and moral excellence were valued. Uniting true kindness of heart with Christian humility and the power of self-control, he was attentive and affable to all, ready to listen to the opinions of others and to weigh their arguments. Without passion or excitement he tested all theories and doctrines by the word of God, and his sound reasoning and thorough knowledge of the Scriptures enabled him to refute error and expose falsehood. {GC 335.2}[47]

§97 但他进行工作也不是没有遭遇到剧烈反对的。正如早期的改革家一样，他所提出的真理终于不为一般宗教教师所赞同。他们既不能用《圣经》来维持自己的立场，就不得不借助于人的学说和道理，或教父的遗传。但那些传扬复临真理的人只承认上帝圣言的见证。“《圣经》乃是唯一的权威，”这句话乃是他们的格言。反对他们的人既缺少《圣经》的根据，就用讥诮和嘲骂的手段来弥补。他们不惜用时间，经济和才能来毁谤米勒耳和他的同人，而这些人唯一的罪状就是他们以喜乐的心情仰望救主回来，努力度圣洁的生活，并劝勉别人预备他的降临。[47]{GC 335.3}

§98 Yet he did not prosecute his work without bitter opposition. As with earlier Reformers, the truths which he presented were not received with favor by popular religious teachers. As these could not maintain their position by the Scriptures, they were driven to resort to the sayings and doctrines of men, to the traditions of the Fathers. But the word of God was the only testimony accepted by the preachers of the advent truth. The Bible, and the Bible only, was their watchword. The lack of Scripture argument on the part of their opponents was supplied by ridicule and scoffing. Time, means, and talents were employed in maligning those whose only offense was that they looked with joy for the return of their Lord and were striving to live holy lives and to exhort others to prepare for His appearing. {GC 335.3}[48]

§99 一般牧师竭力设法使人转离复临的题目。他们把有关基督再来和世界末日之预言的研究当作一种罪恶可耻的事。这样他们就颠覆了上帝圣言的信仰。他们的教训竟使人成为无神主义者，许多人因此就自由自在地随从自己的情欲行事。然后这些祸害的创始者却把责任都归在相信基督再来的人身上。[48]{GC 336.1}

§100 Earnest were the efforts put forth to draw away the minds of the people from the subject of the second advent. It was made to appear a sin, something of which men should be ashamed, to study the prophecies which relate to the coming of Christ and the end of the world. Thus the popular ministry undermined faith in the word of God. Their teaching made men infidels, and many took license to walk after their own ungodly lusts. Then the authors of the evil charged it all upon Adventists. {GC 336.1}[49]

§101 米勒耳虽然经常吸引满堂有知识而殷切的听众，但他的名字除了作为讽刺和毁谤的话柄之外，在一般宗教刊物上很少提起。一般轻浮和亵慢的人因宗教教师们的态度而胆大妄为，竟以侮辱的谩骂和卑鄙而亵渎的讥讽，尽量诬蔑他和他的工作。这个白发的老人曾离开舒适的家庭，用自己的钱旅行各城各镇，辛劳不倦地把“审判近了”的严肃警告传给世人，竟被人讥诮并排斥为狂热之徒，说谎的人，卑鄙的投机分子。[49]{GC 336.2}

§102 While drawing crowded houses of intelligent and attentive hearers, Millers name was seldom mentioned by the religious press except by way of ridicule or denunciation. The careless and ungodly emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blasphemous witticisms, in their efforts to heap contumely upon him and his work. The gray-headed man who had left a comfortable home to travel at his own expense from city to city, from town to town, toiling unceasingly to bear to the world the solemn warning of the judgment near, was sneeringly denounced as a fanatic, a liar, a speculating knave. {GC 336.2}[50]

§103 那堆在他头上的讥诮、诬蔑和侮辱引起了许多人的愤慨不平，连社会上的报刊也提出异议。不信宗教的人也说这等人用轻佻污亵的话来“谈论那么严肃而关系重大的题目”，“非但是戏弄那些宣传和维护这道理的，”而也是“取笑审判的大日，讥诮上帝，并轻侮他审判台的威严。”[50]{GC 336.3}

§104 The ridicule, falsehood, and abuse heaped upon him called forth indignant remonstrance, even from the secular press. To treat a subject of such overwhelming majesty and fearful consequences, with lightness and ribaldry was declared by worldly men to be not merely to sport with the feelings of its propagators and advocates, but to make a jest of the day of judgment, to scoff at the Deity Himself, and contemn the terrors of His judgment bar.--Bliss, page 183. {GC 336.3}[51]

§105 祸患的煽动者不但想要抵制复临信息的影响，而也要消灭那传讲这信息的人。米勒耳用《圣经》的真理切实地打动了听众的心，谴责他们的罪恶，妨碍他们的自满，因此他那清晰锐利的话引起了他们的仇恨。各教会的教友对于他的信息所显示的反对，使一班下流社会的人更为胆大妄为了；他的敌人计划要在他离开会场的时候杀害他。但有圣天使在会众之中，有一个天使装作人的样子拉着上帝这个仆人的臂膀，领他平平安安地脱离了狂怒的暴徒。他的工作还没有作完，撒但和他使者的计谋失败了。[51]{GC 336.4}

§106 The instigator of all evil sought not only to counteract the effect of the advent message, but to destroy the messenger himself. Miller made a practical application of Scripture truth to the hearts of his hearers, reproving their sins and disturbing their self-satisfaction, and his plain and cutting words aroused their enmity. The opposition manifested by church members toward his message emboldened the baser classes to go to greater lengths; and enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose. {GC 336.4}[52]

§107 虽然有这一切的反对，人们对于复临运动的兴趣却不断增高。会众从几十几百加增到几千了。各教会的人数都大大增加起来了，但过了不久，反对真理的精神竟向这些新悔改的人发作了，各教会开始对那些拥护米勒耳主张的人予以惩戒的处分。这种行动使米勒耳不得不提出抗议，他写一篇文章向各宗派的基督徒致辞，强调若是他的道理是虚谬的，请他们从《圣经》中指出他的错误。[52]{GC 337.1}

§108 Despite all opposition, the interest in the advent movement had continued to increase. From scores and hundreds, the congregations had grown to as many thousands. Large accessions had been made to the various churches, but after a time the spirit of opposition was manifested even against these converts, and the churches began to take disciplinary steps with those who had embraced Millers views. This action called forth a response from his pen, in an address to Christians of all denominations, urging that if his doctrines were false, he should be shown his error from the Scriptures. {GC 337.1}[53]

§109 他说：“我们所相信的有什么不是上帝的《圣经》所吩咐我们相信的呢？这《圣经》你们自己也承认是信仰和行为的唯一规律。我们到底犯了什么错，以至遭到你们在讲台和刊物上这样恶毒的非难，你们到底有什么正当的原因来排斥我们（相信复临的人）于你们的教会和团体之外呢？”“如果我们有错，请指出我们的错在哪里。务要从上帝的圣言中拿出凭据证明我们的错；我们所受的讥诮已经够了；讥诮决不能使我们折服；唯有上帝的话能改变我们的主张。我们的结论是经过深思熟虑，多方祷告，并在《圣经》中找出凭据之后才得出来的。”[53]{GC 337.2}

§110 What have we believed, he said, that we have not been commanded to believe by the word of God, which you yourselves allow is the rule, and only rule, of our faith and practice? What have we done that should call down such virulent denunciations against us from pulpit and press, and give you just cause to exclude us [Adventists] from your churches and fellowship? If we are wrong, pray show us wherein consists our wrong. Show us from the word of God that we are in error; we have had ridicule enough; that can never convince us that we are in the wrong; the word of God alone can change our views. Our conclusions have been formed deliberately and prayerfully, as we have seen the evidence in the Scriptures.--Ibid., pages 250, 252. {GC 337.2}[54]

§111 历代以来，上帝借他仆人所传给世人的警告，一直是这样被人怀疑不信的。当洪水时代之人的罪孽招致上帝降下洪水时，他曾先宣明自己的旨意，使他们有机会离弃他们的恶行。他的警告在他们耳中作响计达一百二十年之久，劝他们悔改，免得上帝显示他的忿怒毁灭他们。但是这个信息在他们看来似乎是无稽的戏言，所以他们不肯相信。他们在罪恶中肆无忌惮，竟敢讥诮上帝的使者挪亚，轻视他的劝告，甚至于诬告他是僭越狂妄。他一个人怎敢起来反对地上的一切伟人呢？如果他所传的信息是确实可靠的，为什么人人不都看出其中的真理而相信呢？一个人的主张竟敢反对千万人的智慧！他们不肯相信这警告，也不肯在方舟里避难。[54]{GC 337.3}

§112 From age to age the warnings which God has sent to the world by His servants have been received with like incredulity and unbelief. When the iniquity of the antediluvians moved Him to bring a flood of waters upon the earth, He first made known to them His purpose, that they might have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction. But the message seemed to them an idle tale, and they believed it not. Emboldened in their wickedness they mocked the messenger of God, made light of his entreaties, and even accused him of presumption. How dare one man stand up against all the great men of the earth? If Noahs message were true, why did not all the world see it and believe it? One mans assertion against the wisdom of thousands! They would not credit the warning, nor would they seek shelter in the ark. {GC 337.3}[55]

§113 讥诮的人指出自然界的事物，一年四季循环不息，蔚蓝的天空从来没有下过雨，碧绿的原野受夜间的露水所滋润欣欣向荣，他们说：“他岂不是说比喻的吗？”他们轻蔑地说传义道的挪亚是一个狂热之徒；于是他们比从前更热衷于追求宴乐，更专心于放纵罪行。可是他们的不信并不能阻止所预言之大事的来临。上帝长久容忍他们的罪恶，给他们充足的悔改机会了；但到了指定的时候，他的刑罚就要临到一切拒绝他恩典的人身上了。[55]{GC 338.1}

§114 Scoffers pointed to the things of nature,--to the unvarying succession of the seasons, to the blue skies that had never poured out rain, to the green fields refreshed by the soft dews of night,--and they cried out: Doth he not speak parables? In contempt they declared the preacher of righteousness to be a wild enthusiast; and they went on, more eager in their pursuit of pleasure, more intent upon their evil ways, than before. But their unbelief did not hinder the predicted event. God bore long with their wickedness, giving them ample opportunity for repentance; but at the appointed time His judgments were visited upon the rejecters of His mercy. {GC 338.1}[56]

§115 关于基督的复临，他说世上也必有这同样的不信存在。正像挪亚日子的人，“不知不觉洪水来了，把他们全都冲去；人子降临也要这样。”（太24:39）当自命为上帝子民的人和世人联合，随俗浮沉，与他们一同追求上帝所禁止的娱乐时，当世界的奢华成了教会的奢华；众人吃喝嫁娶，展望到将来多年的繁荣时——那时，像晴天霹雳一般，他们光明的幻梦和迷人的希望都必化为泡影。[56]{GC 338.2}

§116 Christ declares that there will exist similar unbelief concerning His second coming. As the people of Noahs day knew not until the Flood came, and took them all away; so, in the words of our Saviour, shall also the coming of the Son of man be. Matthew 24:39. When the professed people of God are uniting with the world, living as they live, and joining with them in forbidden pleasures; when the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity--then, suddenly as the lightning flashes from the heavens, will come the end of their bright visions and delusive hopes. {GC 338.2}[57]

§117 上帝古时怎样差遣他的仆人警告别人洪水将要来到，照样，他也差遗他所拣选使者向世人宣告最后审判大日的临近。挪亚时代的人怎样讥诮那传义道之人的预言，照样，米勒耳的日子，有许多人——连自称为上帝子民的人在内，也讥诮他所传的警告。[57]{GC 339.1}

§118 As God sent His servant to warn the world of the coming Flood, so He sent chosen messengers to make known the nearness of the final judgment. And as Noahs contemporaries laughed to scorn the predictions of the preacher of righteousness, so in Millers day many, even of the professed people of God, scoffed at the words of warning. {GC 339.1}[58]

§119 那时的教会为什么这样不欢迎传讲基督再来的道理呢？主的降临对于恶人固然是灾祸和荒凉，但对于义人乃是充满着喜乐和希望的。这个伟大的真理乃是历世历代上帝忠心之儿女的安慰，为什么它倒像基督一样，成了那些自命为他子民之人“绊脚的石头，跌人的磐石”呢？我们的主亲自应许他的门徒说：“我若去为你们预备了地方，就必再来接你们到我那里去。”（约14:3）我们慈悲的救主顾念到他门徒将来的孤寂和忧郁，所以差遣天使来安慰他们，应许他们，他必亲自再来，像他亲自升天一样。当门徒定睛望天要作最后一见他们所爱之主的一面时，有以下的话引起了他们的注意：“加利利人哪，你们为什么站着望天呢？这离开你们被接升天的耶稣，你们见他怎样往天上去，他还要怎样来。”（徒1:11）门徒心中的希望因天使的信息而重现光明了，他们“大大欢喜，回耶路撒冷去；常在殿里称颂上帝。”（路24:52-53）他们的欢喜并不是因为耶稣离开了他们，留下他们去应付世上的磨炼和试探，乃是因为天使的保证，说他必要再来。[58]{GC 339.2}

§120 And why were the doctrine and preaching of Christs second coming so unwelcome to the churches? While to the wicked the advent of the Lord brings woe and desolation, to the righteous it is fraught with joy and hope. This great truth had been the consolation of Gods faithful ones through all the ages; why had it become, like its Author, a stone of stumbling and a rock of offense to His professed people? It was our Lord Himself who promised His disciples: If I go and prepare a place for you, I will come again, and receive you unto Myself. John 14:3. It was the compassionate Saviour, who, anticipating the loneliness and sorrow of His followers, commissioned angels to comfort them with the assurance that He would come again in person, even as He went into heaven. As the disciples stood gazing intently upward to catch the last glimpse of Him whom they loved, their attention was arrested by the words: Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven. Acts 1:11. Hope was kindled afresh by the angels message. The disciples returned to Jerusalem with great joy: and were continually in the temple, praising and blessing God. Luke 24:52, 53. They were not rejoicing because Jesus had been separated from them and they were left to struggle with the trials and temptations of the world, but because of the angels assurance that He would come again. {GC 339.2}[59]

§121 基督再来的信息，今日应当像从前天使向伯利恒的牧羊人报告基督降生的时候一样，是大喜的佳音。那些真正热爱救主的人，不能不快乐欢呼地接受这以上帝的话为根据的信息，就是说他们的希望和永生所寄托的主将要再来，不再像第一次降临时遭侮辱，受轻视，被拒绝，乃是在能力和荣耀中降临，来救赎他的子民。唯有那些不爱主的人才不愿望他回来；这些教会既因那上天所赐的信息而生出愤怒和仇恨，就再没有什么确凿的凭据较此更足以证明他们已经离开了上帝。[59]{GC 339.3}

§122 The proclamation of Christs coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. Those who really love the Saviour cannot but hail with gladness the announcement founded upon the word of God that He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at His first advent, but in power and glory, to redeem His people. It is those who do not love the Saviour that desire Him to remain away, and there can be no more conclusive evidence that the churches have departed from God than the irritation and animosity excited by this Heaven-sent message. {GC 339.3}[60]

§123 那些接受复临道理的人，深觉自己有在上帝面前悔改和自卑的必要。许多在基督和世界之间长久迟疑不决的人，现在觉得这是应该决定立场的时候了。“永恒的事物在他们像是非常的真理。天国临近人间了，他们觉得自己在上帝面前是罪人。”许多基督徒觉醒起来度着新的属灵生活。他们觉得时间短促，他们所要为同胞作的事必须赶快去作。他们看地上的事如同粪土，而永恒以及其所包括的永远祸福似乎在他们面前展开了，他们就觉得一切属世的追求都是无足轻重的。上帝的灵降在他们身上，使他们有能力向弟兄和罪人发出热切的恳劝，叫他们预备应付上帝的大日。他们日常的生活也是无声的见证，对于那些徒具形式而没有献身的教友乃是经常的责备。这些人不愿意在他们追求享乐和图谋名利的事上受到滋扰。因此他们生出了仇恨的心，去反对复临的信仰和那些宣传这真理的人。[60]{GC 340.1}

§124 Those who accepted the advent doctrine were roused to the necessity of repentance and humiliation before God. Many had long been halting between Christ and the world; now they felt that it was time to take a stand. The things of eternity assumed to them an unwonted reality. Heaven was brought near, and they felt themselves guilty before God.-- Bliss, page 146. Christians were quickened to new spiritual life. They were made to feel that time was short, that what they had to do for their fellow men must be done quickly. Earth receded, eternity seemed to open before them, and the soul, with all that pertained to its immortal weal or woe, was felt to eclipse every temporal object. The Spirit of God rested upon them and gave power to their earnest appeals to their brethren, as well as to sinners, to prepare for the day of God. The silent testimony of their daily life was a constant rebuke to formal and unconsecrated church members. These did not wish to be disturbed in their pursuit of pleasure, their devotion to money-making, and their ambition for worldly honor. Hence the enmity and opposition excited against the advent faith and those who proclaimed it. {GC 340.1}[61]

§125 反对的人既看出预言时期的论据是辩驳不倒的，就教训人说，预言是封闭着的，企图借此阻止人查考这个题目。这样，改正教会就步了罗马教会的后尘。罗马教会不许人看《圣经》，改正教会则声称《圣经》中重要的一部分——那特别适用于本时代的真理——是我们所不能明白的。[61]{GC 340.2}

§126 As the arguments from the prophetic periods were found to be impregnable, opposers endeavored to discourage investigation of the subject by teaching that the prophecies were sealed. Thus Protestants followed in the steps of Romanists. While the papal church withholds the Bible (see Appendix) from the people, Protestant churches claimed that an important part of the Sacred Word--and that the part which brings to view truths specially applicable to our time--could not be understood. {GC 340.2}[62]

§127 牧师和信徒都说但以理和启示录的预言是人所不能了解的奥秘。但基督把先知但以理有关当时的话指示他的门徒，说：“读这经的人须要会意。”至于说启示录是一个奥秘，是人所不能明白的这个意见，与这卷书开篇的话是相抵触的：“耶稣基督的启示，就是上帝赐给他，叫他将必要快成的事指示他的仆人。……念这书上预言的，和那些听见又遵守其中所记载的，都是有福的；因为日期近了。”（启1:1-3）[62]{GC 341.1}

§128 Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed His disciples to the words of the prophet Daniel concerning events to take place in their time, and said: Whoso readeth, let him understand. Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3. {GC 341.1}[63]

§129 先知说：“念这书上预言的，……是有福的。”有一些不愿意念的人；福气就不是他们的。“和那些听见”的——也有一些人不肯听任何与这预言有关的事，这一等人也得不到福气。“遵守其中所记载的”许多人不肯留意启示录中的警告的教训；这一等人没有一个能得到这所应许的福。凡讥诮预言的题旨，并戏笑其中所严肃提出之表号的人，凡不肯改正自己的行为并预备等候人子降临的人，都必得不到福气。[63]{GC 341.2}

§130 Says the prophet: Blessed is he that readeth--there are those who will not read; the blessing is not for them. And they that hear--there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. And keep those things which are written therein-- many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed. {GC 341.2}[64]

§131 鉴于圣灵的见证，世人怎敢说启示录是一个奥秘，是人类的悟性所不能领悟的呢？事实上它乃是一个显明了的奥秘，一本敞开了的书。启示录书的研究能使人注意但以理的预言，这两卷书提出上帝所赐给世人的最重要的训诲，有关世界历史结束时所要发生的种种大事。[64]{GC 341.3}

§132 In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this worlds history. {GC 341.3}[65]

§133 基督曾向约翰展开教会的经验中一些旨趣深奥而动人的景象。他看到上帝的子民的情况、危险、争战和最后蒙救。他记载了那将要收割地上庄稼的最后信息，那庄稼，或是收入天仓的禾捆，或是捆成捆的稗子预备用火焚烧。基督曾把非常重要的题旨，尤其是有关末期教会的事，显示给他，使一切弃假归真的人都可以得到教训，准备应付那摆在他们面前的危险和斗争。关于那将要临到地上的事，没有一个人是必需留在黑暗之中的。[65]{GC 341.4}

§134 To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth. {GC 341.4}[66]

§135 既然如此，世人为什么普遍地不知道《圣经》中这重要的一部分呢？为什么一般人不肯查究其中的教训呢？这是黑暗之君深谋远虑的结果，要把那能显明他骗术的一卷书隐蔽起来。正因这缘故，启示者基督预先看到这一场反对研究启示录的争战，所以他宣布，凡是念、听，并遵守这预言的人是有福的。[66]{GC 342.1}

§136 Why, then, this widespread ignorance concerning an important part of Holy Writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the Revelator, foreseeing the warfare that would be waged against the study of the Revelation, pronounced a blessing upon all who should read, hear, and observe the words of the prophecy. {GC 342.1}[67]