第20章 伟大的宗教奋兴
§1
第20章 伟大的宗教奋兴
§2
Chap. 20 - A Great Religious Awakening
§3
启示录十四章第一位天使的信息，预言到在传扬基督快要复临时必有一番普世的宗教奋兴。先知看见一位天使“飞在空中，有永远的福音要传给住在地上的人，就是各国、各族、各方、各民；他大声说，应当敬畏上帝，将荣耀归给他；因他施行审判的时候已经到了；应当敬拜那创造天、地、海和众水泉源的。”（启14:6-7）[1]{GC 355.1}
§4
A Great religious awakening under the proclamation of Christs soon coming is foretold in the prophecy of the first angels message of Revelation 14. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. With a loud voice he proclaims the message: Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters. Verses 6, 7. {GC 355.1}[1]
§5
《圣经》说传扬这警告的是一位天使，这个事实是很有意义的。上帝的智慧乐意用天使的纯洁、荣耀和能力来代表这警告所必成就之工作的崇高性质，及其所附有的能力和荣耀。这位天使“飞在空中”“大声”传扬警告。他的宣传范围是一切“住在地上的人，就是各国、各族、各方、各民。”这就说明了这个运动的迅速发展和普世范围。[2]{GC 355.2}
§6
The fact that an angel is said to be the herald of this warning is significant. By the purity, the glory, and the power of the heavenly messenger, divine wisdom has been pleased to represent the exalted character of the work to be accomplished by the message and the power and glory that were to attend it. And the angels flight in the midst of heaven, the loud voice with which the warning is uttered, and its promulgation to all that dwell on the earth,--to every nation, and kindred, and tongue, and people,--give evidence of the rapidity and world-wide extent of the movement. {GC 355.2}[2]
§7
这个信息本身说明该运动当在何时发起。它乃是“永远福音”的一部分；它也宣告审判时期的开始。固然各世代都曾传过救恩的信息；但这一个信息却只能在末期传扬的福音中的一部分，因为只有在这时才能说审判的时候“已经到了。”预言提供一连串的事件，直到审判时期的开始。但以理书尤其是如此。至于该书中有关末日的一部分，天使却吩咐但以理“要隐藏这话，封闭这书，直到末时。”所以在尚未进入末时之前，我们就不能根据预言传扬那有关审判的信息。但到了末时，先知说，“必有多人切心研究，知识就必增长。”（但12:4）[3]{GC 355.3}
§8
The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the everlasting gospel; and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal to the time of the end. Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, many shall run to and fro, and knowledge shall be increased. Daniel 12:4. {GC 355.3}[3]
§9
使徒保罗曾经警告当时的教会不要想望基督在那一个时代降临。他说：“因为那日子以前，必有离道反教的事；并有那大罪人，就是沉沦之子，显露出来”（帖后2:3）由此可知，非到那“离道反教的事”发生和“大罪人”长期统治之后，我们是不能希望见到主降临的。这“大罪人”必又称为“不法的隐意”，“沉沦之子”，或“不法的人”，都是指着罗马教皇说的。预言的提示，教皇的至上威权要维持一千二百六十年之久。这段时期的终结在一七九八年。可见基督的降临决不能在这一年之前。保罗的告诫包括了一七九八年以前的整个时期。从这一年以后，基督再来的信息便要传开了。[4]{GC 356.1}
§10
The apostle Paul warned the church not to look for the coming of Christ in his day. That day shall not come, he says, except there come a falling away first, and that man of sin be revealed. 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the man of sin, can we look for the advent of our Lord. The man of sin, which is also styled the mystery of iniquity, the son of perdition, and that wicked, represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christs second coming is to be proclaimed. {GC 356.1}[4]
§11
这个信息在以前的世代中一直没有传过。照以上所述，保罗没有传过这个信息；他向弟兄们指示说，主降临的时日还在遥远的将来，历代的宗教改革家也没有传过这个信息。马丁·路德曾说，从他那时算起，还要经过三百年左右，才到审判的时候。但在一七九八年之后，但以理书被启封，人们对于预言的知识增长了，许多人便传开审判已近的严肃信息。[5]{GC 356.2}
§12
No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near. {GC 356.2}[5]
§13
像第十六世纪宗教大改革的情形一样，复临运动在同一个时期之内，在基督教世界的各国中发起了。在欧洲和美洲，许多大有信心，恒切祷告的人，都被引导去研究《圣经》的预言。在他们查考这些上帝所默示的经文之后，便发现了明确的凭据，证明万物的结局已经近了。在世界的各地，有许多孤立的基督徒团体。单靠研究《圣经》而相信救主的复临已近。[6]{GC 357.1}
§14
Like the great Reformation of the sixteenth century, the advent movement appeared in different countries of Christendom at the same time. In both Europe and America men of faith and prayer were led to the study of the prophecies, and, tracing down the inspired record, they saw convincing evidence that the end of all things was at hand. In different lands there were isolated bodies of Christians who, solely by the study of the Scriptures, arrived at the belief that the Saviours advent was near. {GC 357.1}[6]
§15
一八二一年，在米勒耳·威廉解释预言并指出审判的时期的三年之后，那闻名为“世界布道士”的伍尔夫博士便开始传扬主快要复临的信息了。伍博士原籍犹太国，诞生于德国，他的父亲是一个犹太教的拉比。伍尔夫在年轻的时候就信服了基督教。在他童年当虔诚的犹太人每日在他父亲的家里聚会，详述国人的指望，和弥赛亚的荣耀降临以及以色列国的复兴等问题时，他那活泼而好奇的思想使他成了一个热心的旁听者。有一天，他听见人提到拿撒勒的耶稣，他便开口问他是谁。他们回答说，“他是一个最有才干的犹太人，但因为他冒称自己是弥赛亚，所以犹太公会就处他死刑。”这位疑问者接着又说：“后来耶路撒冷城为什么遭了毁灭？并且我们为什么要被掳到异邦？”他的父亲回答说：“唉！这是因为犹太人杀害了先知的缘故！”这位童子的心中立即起了感想：“或许这位耶稣也是先知，是没有罪的，却被犹太人冤杀了。”这种思想是那么强烈，以至他虽被禁止不准进基督教的礼拜堂，他却常逗留在门外，听聆里面所讲的道理。[7]{GC 357.2}
§16
In 1821, three years after Miller had arrived at his exposition of the prophecies pointing to the time of the judgment, Dr. Joseph Wolff, the missionary to the world, began to proclaim the Lords soon coming. Wolff was born in Germany, of Hebrew parentage, his father being a Jewish rabbi. While very young he was convinced of the truth of the Christian religion. Of an active, inquiring mind, he had been an eager listener to the conversations that took place in his fathers house as devout Hebrews daily assembled to recount the hopes and anticipations of their people, the glory of the coming Messiah, and the restoration of Israel. One day hearing Jesus of Nazareth mentioned, the boy inquired who He was. A Jew of the greatest talent, was the answer; but as He pretended to be the Messiah, the Jewish tribunal sentenced Him to death. Why, rejoined the questioner, is Jerusalem destroyed, and why are we in captivity? Alas, alas! answered his father, because the Jews murdered the prophets. The thought was at once suggested to the child: Perhaps Jesus was also a prophet, and the Jews killed Him when He was innocent.--Travels and Adventures of the Rev. Joseph Wolff, vol. 1, p. 6. So strong was this feeling that, though forbidden to enter a Christian church, he would often linger outside to listen to the preaching. {GC 357.2}[7]
§17
当他只有七岁的时候，他曾向一个信基督的老年的邻居夸口说起弥赛亚降临的日子，和以色列人所要得到的胜利。但那老年人慈祥地对他说：“亲爱的孩子，我现在告诉你这位真实的弥赛亚是谁：他就是拿撒勒的耶稣，你们的先祖曾把他钉在十字架上，正如杀害了古时的先知一样。你且回去，读一读以赛亚第五十三章，你便不得不信服耶稣基督就是上帝的儿子了。”这话立即折服了这孩子的心。他回家去，阅读了那一章《圣经》，见到这些话多么完全地应验在拿撒勒耶稣的身上，便大为惊奇。那位基督徒所说的话难道是真的吗？这孩子又去问自己的父亲，请他解释这段预言，但他所得到的却是一场极严肃的缄默，甚至他后来一直不敢再发这个问题了。但这反而增强了他的渴望，使他更要多明白基督教的道理。[8]{GC 357.3}
§18
When only seven years old he was boasting to an aged Christian neighbor of the future triumph of Israel at the advent of the Messiah, when the old man said kindly: Dear boy, I will tell you who the real Messiah was: He was Jesus of Nazareth, . . . whom your ancestors have crucified, as they did the prophets of old. Go home and read the fifty-third chapter of Isaiah, and you will be convinced that Jesus Christ is the Son of God.--Ibid., vol. 1, p. 7. Conviction at once fastened upon him. He went home and read the scripture, wondering to see how perfectly it had been fulfilled in Jesus of Nazareth. Were the words of the Christian true? The boy asked of his father an explanation of the prophecy, but was met with a silence so stern that he never again dared to refer to the subject. This, however, only increased his desire to know more of the Christian religion. {GC 357.3}[8]
§19
他在自己的犹太家庭中，所寻求的知识被家里的人故意地隐讳了，使他无从寻找；但到了十一岁的时候，他便离开父家到社会上去求学，并选择自己的宗教信仰和终身事业。他曾寄居在亲戚的家里一段时期，但不久便被看为犹太教的叛徒而被驱逐。此后他便孤苦伶仃，不名一钱，只好到陌生人中去自谋生活。他飘流各处，殷勤读书研究，并借教授希伯来文养生。由于一个罗马教教师的感化，他便信奉了罗马教，并立志向本国同胞传道。数年之后，他抱着这种目的，入了罗马城的宣传大学去升学。他在那里不久，便因自己那独立的思想和率直的言语而被视为叛教徒。他公然攻击教会的恶习和弊端，并坚称需要一番改革。起初他虽蒙罗马教会诸显要人物的特别优待，但不久之后，他却被遣离罗马城。在教会监视之下，他飘流各地，直到他表显自己永不能屈服于罗马教的奴役为止。教会便宣布他为顽梗不化的分子，随即放他出去自由行动。此后，他动身到英国去，信了基督教，并且加入了英国的国教。经过两年的研究之后，他便在一八二一年开始传道工作。[9]{GC 358.1}
§20
The knowledge he sought was studiously kept from him in his Jewish home; but, when only eleven years old, he left his fathers house and went out into the world to gain for himself an education, to choose his religion and his lifework. He found a home for a time with kinsmen, but was soon driven from them as an apostate, and alone and penniless he had to make his own way among strangers. He went from place to place, studying diligently and maintaining himself by teaching Hebrew. Through the influence of a Catholic instructor he was led to accept the Romish faith and formed the purpose of becoming a missionary to his own people. With this object he went, a few years later, to pursue his studies in the College of the Propaganda at Rome. Here his habit of independent thought and candid speech brought upon him the imputation of heresy. He openly attacked the abuses of the church and urged the necessity of reform. Though at first treated with special favor by the papal dignitaries, he was after a time removed from Rome. Under the surveillance of the church he went from place to place, until it became evident that he could never be brought to submit to the bondage of Romanism. He was declared to be incorrigible and was left at liberty to go where he pleased. He now made his way to England and, professing the Protestant faith, united with the English Church. After two years study he set out, in 1821, upon his mission. {GC 358.1}[9]
§21
当伍尔夫接受了基督作为“多受痛苦，常经忧患”者第一次降世的伟大真理时，他也看出预言中一样清楚地提到基督带着能力和荣耀第二次降临。因此，他一方面领导本国同胞相信拿撒勒的耶稣为上帝所应许的主，并向他们指明，他第一次降临而在羞辱之中为人类的罪孽牺牲，同时他也教导他们关于基督第二次降临作为君王与拯救者的道理。[10]{GC 358.2}
§22
While Wolff accepted the great truth of Christs first advent as a Man of Sorrows, and acquainted with grief, he saw that the prophecies bring to view with equal clearness His second advent with power and glory. And while he sought to lead his people to Jesus of Nazareth as the Promised One, and to point them to His first coming in humiliation as a sacrifice for the sins of men, he taught them also of His second coming as a king and deliverer. {GC 358.2}[10]
§23
他说道：“拿撒勒的耶稣是真弥赛亚，他的手和脚被钉子钉穿，他像羔羊被牵到宰杀之地，他多受痛苦，常经忧患。当犹大的圭，和立法的权力从他‘两脚之间’被夺去之后，耶稣便第一次降临了，将来他还要第二次驾着天云降临，并有天使长的号筒吹响。”而且“他将要站在橄榄山上。那在创造之时曾一度交给亚当而又被他丧失的统治权（创1:26；3:17）将要归给耶稣。他将要作全世界的君王。自创世以来，一切呻吟悲哭之声将要止息，而颂赞和感谢的歌声将要洋溢宇宙。……当耶稣在他父的荣耀里，同着众天使降临的时候，……死了的信徒必先复活。（帖前4:16；林前15:23）这就是我们基督徒之所谓第一次复活。此后各种动物的本性都要改变（赛11:6-9）并驯服于耶稣。（诗8:）全宇宙要共庆升平。”“主耶和华要再度观看全地，并说，看哪，一切都甚好。”[11]{GC 359.1}
§24
Jesus of Nazareth, the true Messiah, he said, whose hands and feet were pierced, who was brought like a lamb to the slaughter, who was the Man of Sorrows and acquainted with grief, who after the scepter was taken from Judah, and the legislative power from between his feet, came the first time; shall come the second time in the clouds of heaven, and with the trump of the Archangel (Joseph Wolff, Researches and Missionary Labors, page 62) and shall stand upon the Mount of Olives; and that dominion, once consigned to Adam over the creation, and forfeited by him (Genesis 1:26; 3:17), shall be given to Jesus. He shall be king over all the earth. The groanings and lamentations of the creation shall cease, but songs of praises and thanksgivings shall be heard. ... When Jesus comes in the glory of His Father, with the holy angels,... the dead believers shall rise first. 1 Thessalonians 4:16; 1 Corinthians 15:32. This is what we Christians call the first resurrection. Then the animal kingdom shall change its nature (Isaiah 11:6-9), and be subdued unto Jesus. Psalm 8. Universal peace shall prevail.--Journal of the Rev. Joseph Wolff, pages 378, 379. The Lord again shall look down upon the earth, and say, Behold, it is very good.-- Ibid., page 294. {GC 359.1}[11]
§25
伍尔夫相信主来的日子甚近，他所讲解的预言时期，所推算人类的大终局，和米勒耳所算的时期仅有数年之差。当时有一些人引用《圣经》“那日子，那时辰，没有人知道”的话，坚称世人不能知道主的复临何时临近；对于这等人，伍尔夫回答说：“我们的主可曾说过那日子那时辰是人永远不得而知的吗？他岂不是给了我们许多时兆，使我们至少可以知道他降临的日子已近，正如人看见无花果树长出叶子，便知道夏天已近了吗？他既亲自劝人不但要读先知但以理的书，同时也‘须要会意，’我们难道永远不能知道那个时期吗？况且但以理书中曾说明，那些话隐藏到末时（按伍尔夫在世时已是“末时”了，）必有‘多人切心研究，’（按希伯来文原文的意义是‘观察’与‘思想’时事，）并且‘知识’（认识时事的知识）‘就必增长’。再者，我们主的意思并不是说，那时期的临近决无人知道，他乃是说那确定的日子和时辰，是没有人知道的。他所说的时兆，足能使我们认识到那个时期，以便预备等候他来，正如挪亚预备方舟一样。”[12]{GC 359.2}
§26
Wolff believed the coming of the Lord to be at hand, his interpretation of the prophetic periods placing the great consummation within a very few years of the time pointed out by Miller. To those who urged from the scripture, Of that day and hour knoweth no man, that men are to know nothing concerning the nearness of the advent, Wolff replied: Did our Lord say that that day and hour should never be known? Did He not give us signs of the times, in order that we may know at least the approach of His coming, as one knows the approach of the summer by the fig tree putting forth its leaves? Matthew 24:32. Are we never to know that period, whilst He Himself exhorteth us not only to read Daniel the prophet, but to understand it? and in that very Daniel, where it is said that the words were shut up to the time of the end (which was the case in his time), and that many shall run to and fro (a Hebrew expression for observing and thinking upon the time), and knowledge (regarding that time) shall be increased. Daniel 12:4. Besides this, our Lord does not intend to say by this, that the approach of the time shall not be known, but that the exact day and hour knoweth no man. Enough, He does say, shall be known by the signs of the times, to induce us to prepare for His coming, as Noah prepared the ark.--Wolff, Researches and Missionary Labors, pages 404, 405. {GC 359.2}[12]
§27
关于当时一般人的解释《圣经》的方法，以及误解《圣经》的流弊，伍尔夫写道：“基督教大部分的人士已经偏离了《圣经》中简明的意义，趋向佛教玄妙的讲法；他们相信人类来生的幸福在乎浮翔空中，并认为在读经时，一读到‘犹太人’，就应当认为是‘外邦人’；一读到‘耶路撒冷’，就应当想到这是指着‘教会’；并且《圣经》上所说的‘地’，意思就是‘天’；还有‘主的降临’，意思就是传道事业的进步；至于‘万民要流归耶和华殿的山’，其意义是指美以美会的盛大聚会。”[13]{GC 360.1}
§28
Concerning the popular system of interpreting, or misinterpreting, the Scriptures, Wolff wrote: The greater part of the Christian church have swerved from the plain sense of Scripture, and have turned to the phantomizing system of the Buddhists, who believe that the future happiness of mankind will consist in moving about in the air, and suppose that when they are reading Jews they must understand Gentiles; and when they read Jerusalem, they must understand the church; and if it is said earth, it means sky; and for coming of the Lord they must understand the progress of the missionary societies; and going up to the mountain of the Lords house, signifies a grand class meeting of Methodists. --Journal of the Rev. Joseph Wolff, page 96. {GC 360.1}[13]
§29
从一八二一年至一八四五年的二十四年之间，伍尔夫旅行的范围甚广。在非洲，他曾游历埃及和阿比西尼亚；在亚洲，他曾遍游巴勒斯坦、叙利亚、波斯、布喀刺和印度。他也到过美洲，并在路过圣赫勒拿岛时在那里传道。一八三七年八月，他抵达纽约，在该城传道之后，又到菲列得尔菲亚和巴尔的摩尔传道，最后他来到华盛顿。他说：“前任总统亚当士向国会众议院提议之后，全体都同意让我借用议会大厅，在某一个星期六作一次演讲。我很是荣幸；出席的人计有全体议员、维基尼亚省的主教、以及华盛顿各教会的牧师和一些公民。此外，我也很荣幸得蒙新泽西及宾夕法尼亚两省的官员邀请，使我在他们面前演讲我在亚洲所进行的考察，和耶稣基督亲自作王的题目。”[14]{GC 360.2}
§30
During the twenty-four years from 1821 to 1845, Wolff traveled extensively: in Africa, visiting Egypt and Abyssinia; in Asia, traversing Palestine, Syria, Persia, Bokhara, and India. He also visited the United States, on the journey thither preaching on the island of Saint Helena. He arrived in New York in August, 1837; and, after speaking in that city, he preached in Philadelphia and Baltimore, and finally proceeded to Washington. Here, he says, on a motion brought forward by the ex-President, John Quincy Adams, in one of the houses of Congress, the House unanimously granted to me the use of the Congress Hall for a lecture, which I delivered on a Saturday, honored with the presence of all the members of Congress, and also of the bishop of Virginia, and of the clergy and citizens of Washington. The same honor was granted to me by the members of the government of New Jersey and Pennsylvania, in whose presence I delivered lectures on my researches in Asia, and also on the personal reign of Jesus Christ.--Ibid., pages 398, 399. {GC 360.2}[14]
§31
伍尔夫博士曾在最野蛮的国家中旅行，经受许多的痛苦，遭遇无数的危险，都没有得到欧洲任何殖民国家的保护。他曾挨打挨饿，被卖为奴，三次被判死刑，被强盗所困逼，并且数次几乎渴死。有一次，他所有的东西都被洗劫一空，然后赤足在山岭间行走数百里，风雪扑面，手脚冻僵。[15]{GC 361.1}
§32
Dr. Wolff traveled in the most barbarous countries without the protection of any European authority, enduring many hardships and surrounded with countless perils. He was bastinadoed and starved, sold as a slave, and three times condemned to death. He was beset by robbers, and sometimes nearly perished from thirst. Once he was stripped of all that he possessed and left to travel hundreds of miles on foot through the mountains, the snow beating in his face and his naked feet benumbed by contact with the frozen ground. {GC 361.1}[15]
§33
有人警告他说，旅行在野蛮的部落中而手无寸铁，必有危险，他则宣称自己是备有武装的。那武装就是“祈祷，为基督发热心，并信任他的救助。”他又说，“我还备有爱上帝和爱邻舍的心，并且手中备有《圣经》。”他无论何往，都带着希伯来文和英文《圣经》。论到他晚年的旅行，他说：“我手中的《圣经》总是敞开的，我觉得我的力量全在这本书里，并且它的能力必要支持我。”[16]{GC 361.2}
§34
When warned against going unarmed among savage and hostile tribes, he declared himself provided with arms-- prayer, zeal for Christ, and confidence in His help. I am also, he said, provided with the love of God and my neighbor in my heart, and the Bible is in my hand.--W.H.D. Adams, In Perils Oft, page 192. The Bible in Hebrew and English he carried with him wherever he went. Of one of his later journeys he says: I . . . kept the Bible open in my hand. I felt my power was in the Book, and that its might would sustain me.--Ibid., page 201. {GC 361.2}[16]
§35
他这样坚苦卓绝地操劳了许多年，直到这审判的信息传遍了地上大部分的地方。在犹太人、土耳其人、拜火教徒、印度教徒和异国异族的人民之中，他分散了许多译成他们方言的《圣经》，并到处宣传弥赛亚的王权已经临近。[17]{GC 361.3}
§36
Thus he persevered in his labors until the message of the judgment had been carried to a large part of the habitable globe. Among Jews, Turks, Parsees, Hindus, and many other nationalities and races he distributed the word of God in these various tongues and everywhere heralded the approaching reign of the Messiah. {GC 361.3}[17]
§37
当他旅行到布喀刺的时候，他找到一班在偏僻地带孤居独处的人，他们也相信主快复临的道理。他说，“也门的阿拉伯人有一部书，名叫‘西拉’（Seera），其中提到基督和他的王国要在荣耀中降临，他们也期望在一八四零年将有一些大事发生。”“在叶门，我曾经与利甲族人（见耶35）相处六日之久。他们不饮酒，不置葡萄园，不种地，只住在帐棚里，而且记得那位老先祖利甲之子约拿达。并发现以色列但支派的子孙也与他们同居，这两族人都具有一种希望，就是弥赛亚快要驾着天云降临。”[18]{GC 361.4}
§38
In his travels in Bokhara he found the doctrine of the Lords soon coming held by a remote and isolated people. The Arabs of Yemen, he says, are in possession of a book called Seera, which gives notice of the second coming of Christ and His reign in glory; and they expect great events to take place in the year 1840.--Journal of the Rev. Joseph Wolff, page 377. In Yemen . . . I spent six days with the children of Rechab. They drink no wine, plant no vineyard, sow no seed, and live in tents, and remember good old Jonadab, the son of Rechab; and I found in their company children of Israel, of the tribe of Dan, . . . who expect, with the children of Rechab, the speedy arrival of the Messiah in the clouds of heaven.--Ibid., page 389. {GC 361.4}[18]
§39
另有一个传道士发现在鞑靼人中也有这同样的信仰。有一个鞑靼僧侣问他基督要在何时复临。当这位传道士声称自己不知道的时候，那僧人对于这位自称是《圣经》教师之人的蒙昧无知，似乎大吃一惊，随即把他自己从预言中所得的信仰叙述出来，说基督大约要在一八四四年降临。[19]{GC 362.1}
§40
A similar belief was found by another missionary to exist in Tatary. A Tatar priest put the question to the missionary as to when Christ would come the second time. When the missionary answered that he knew nothing about it, the priest seemed greatly surprised at such ignorance in one who professed to be a Bible teacher, and stated his own belief, founded on prophecy, that Christ would come about 1844. {GC 362.1}[19]
§41
远在一八二六年，英国已经有人开始传扬基督再来的信息了。在那里的运动并不像在美国那样有具体的形式，他们也没有那么普遍地教训人关于基督再来的准备时日，但他们却广事宣扬基督快要带着能力和荣耀降临的伟大真理。这种宣传并不限于那些反对英国国教的独立教派之内。据英国作家布洛克所论述的，那时约有七百多英国国教的牧师参加传扬这“天国的福音。”后来那指明耶稣要在一八四四年降临的信息也曾传到英伦三岛。在美国出版复临运动的书报，曾在英国畅销，也有翻版重印的。在一八四二年间，那位原借英国而在美国接受复临运动信仰的文特也曾回到英国去传扬复临的信息。同时有许多人与他合作，把这审判的信息传遍英国各地。[20]{GC 362.2}
§42
As early as 1826 the advent message began to be preached in England. The movement here did not take so definite a form as in America; the exact time of the advent was not so generally taught, but the great truth of Christs soon coming in power and glory was extensively proclaimed. And this not among the dissenters and nonconformists only. Mourant Brock, an English writer, states that about seven hundred ministers of the Church of England were engaged in preaching this gospel of the kingdom. The message pointing to 1844 as the time of the Lords coming was also given in Great Britain. Advent publications from the United States were widely circulated. Books and journals were republished in England. And in 1842 Robert Winter, an Englishman by birth, who had received the advent faith in America, returned to his native country to herald the coming of the Lord. Many united with him in the work, and the message of the judgment was proclaimed in various parts of England. {GC 362.2}[20]
§43
在南美洲那种尚未开化而由罗马教神父统治的环境中，有一个西班牙借的耶稣会神父，名叫拉昆萨，因研究《圣经》而接受了基督快要再来的真理。他的心受了圣灵的激奋，要传扬这警告，但又不愿受到罗马教的惩戒，因此他便化名为“一个信基督的犹太人拉比便以色列”把自己的心得著书问世。拉昆萨生于第十八世纪，但他的著作却在一八二五年才流传到英国伦敦，并被译成英文。这著作的刊行使那些已被复临运动唤醒的英国人士兴趣更为加深了。[21]{GC 363.1}
§44
In South America, in the midst of barbarism and priest-craft, Lacunza, a Spaniard and a Jesuit, found his way to the Scriptures and thus received the truth of Christs speedy return. Impelled to give the warning, yet desiring to escape the censures of Rome, he published his views under the assumed name of Rabbi Ben-Ezra, representing himself as a converted Jew. Lacunza lived in the eighteenth century, but it was about 1825 that his book, having found its way to London, was translated into the English language. Its publication served to deepen the interest already awakening in England in the subject of the second advent. {GC 363.1}[21]
§45
在第十八世纪已有本哥尔在德国宣讲基督再来的道理。他原是路德会的一个牧师，并是素负盛名的《圣经》学者和评经家。在他学业完成之后，“他便献身研究神学；他那稳重而富有宗教意识的心志，因早年所受的教育和锻炼而加深加强，就很自然地使他倾向神学了。他像古今其他有思想的青年人一样，必须与一些有关宗教的疑问和难题奋斗。他深深感叹地谈到‘刺伤他那可怜的心灵的许多利箭，如何使他的青年时代非常难堪。’”在他担任符腾堡教堂的监督时，他常拥护宗教信仰的自由。他“一方面维持教会的权利，一方面却主张应当容许那些受良心所迫使的人得到合理的自由，任凭他们退出国教。”这种政策的良好影响，直到今日依然存留在他的故乡。[22]{GC 363.2}
§46
In Germany the doctrine had been taught in the eighteenth century by Bengel, a minister in the Lutheran Church and a celebrated Biblical scholar and critic. Upon completing his education, Bengel had devoted himself to the study of theology, to which the grave and religious tone of his mind, deepened by his early training and discipline, naturally inclined him. Like other young men of thoughtful character, before and since, he had to struggle with doubts and difficulties of a religious nature, and he alludes, with much feeling, to the many arrows which pierced his poor heart, and made his youth hard to bear. Becoming a member of the consistory of Wurttemberg, he advocated the cause of religious liberty. While maintaining the rights and privileges of the church, he was an advocate for all reasonable freedom being accorded to those who felt themselves bound, on grounds of conscience, to withdraw from her communion.--Encyclopaedia Britannica, 9th ed., art. Bengel. The good effects of this policy are still felt in his native province. {GC 363.2}[22]
§47
某次，在本哥尔研究启示录第二十一章，要为“降临节中的第一个星期日”准备讲题的时候，基督再来之真理的光辉就照射在他的心上。启示录书中的预言使他的悟性空前的豁然开朗了。先知所提述的重大事件与极其光荣的情景使他赞赏不已，只得暂时掩卷，默默沉思。后来当他在台上讲道的时候，这个题目又生动地向他显出它的能力。从那时起，他便埋头研究先知的预言，尤其是启示录的预言，并在不久之后他便深信这些预言所指明的基督再来业已临近。他所推断的基督再来的日子，与后来米勒耳所定的只有数年之差。[23]{GC 363.3}
§48
It was while preparing a sermon from Revelation 21 for advent Sunday that the light of Christs second coming broke in upon Bengels mind. The prophecies of the Revelation unfolded to his understanding as never before. Overwhelmed with a sense of the stupendous importance and surpassing glory of the scenes presented by the prophet, he was forced to turn for a time from the contemplation of the subject. In the pulpit it again presented itself to him with all its vividness and power. From that time he devoted himself to the study of the prophecies, especially those of the Apocalypse, and soon arrived at the belief that they pointed to the coming of Christ as near. The date which he fixed upon as the time of the second advent was within a very few years of that afterward held by Miller. {GC 363.3}[23]
§49
本哥尔的著作已经散布于全基督教界。他对于预言的见解为他故乡符腾堡省的人所普遍接受，并且还传到德国的其他各地。这运动在他死后继续进行，这样，便在同一个时期内，那在别国引人注意的复临信息也在德国境内传开了。除此之外，还有一些德国信徒在早年迁居到俄国去垦殖，因此基督快来的信仰在俄国的德人教会中一直存留到今日。[24]{GC 364.1}
§50
Bengels writings have been spread throughout Christendom. His views of prophecy were quite generally received in his own state of Wurttemberg, and to some extent in other parts of Germany. The movement continued after his death, and the advent message was heard in Germany at the same time that it was attracting attention in other lands. At an early date some of the believers went to Russia and there formed colonies, and the faith of Christs soon coming is still held by the German churches of that country. {GC 364.1}[24]
§51
复临真理的光辉也曾照耀在法国和瑞士国。在法勒尔和喀尔文宣传宗教改革真理的日内瓦，有一个名叫高生的，传扬了基督再来的信息。他在求学时期就已接触到那从第十八世纪末叶到第十九世纪初叶弥漫于全欧的唯理主义；所以在他开始传道的时候，他对于真实的信仰非但茫然无知，而还要倾向怀疑论。在青年时期，他已有志于研究先知预言。在读了罗林的上古史之后，他便注意到但以理第二章的预言。当他参照历史家的记载，证实预言已经巧妙而准确地应验时，他便大受感动。这段预言证明了《圣经》确是上帝所默示的，这种见证在他晚年遭遇到危险的时日时，像一个锚碇一样使他信心坚定。他不能满意于唯理主义的教训，故下手研究《圣经》，并寻求更清明的亮光，过了一个时候，他果然得到了一种正确的信仰。[25]{GC 364.2}
§52
The light shone also in France and Switzerland. At Geneva where Farel and Calvin had spread the truth of the Reformation, Gaussen preached the message of the second advent. While a student at school, Gaussen had encountered that spirit of rationalism which pervaded all Europe during the latter part of the eighteenth and the opening of the nineteenth century; and when he entered the ministry he was not only ignorant of true faith, but inclined to skepticism. In his youth he had become interested in the study of prophecy. After reading Rollins Ancient History, his attention was called to the second chapter of Daniel, and he was struck with the wonderful exactness with which the prophecy had been fulfilled, as seen in the historians record. Here was a testimony to the inspiration of the Scriptures, which served as an anchor to him amid the perils of later years. He could not rest satisfied with the teachings of rationalism, and in studying the Bible and searching for clearer light he was, after a time, led to a positive faith. {GC 364.2}[25]
§53
当他探究预言的时候，他得了基督再来已近的信仰。这伟大真理的严肃性与重大性感动了他的心，他就想要向民众传扬；然而一般人的信仰却都认为但以理书的预言是神秘而不能明白的，这在他面前就成了一个重大的障碍。他最后决定采用昔日法勒尔在日内瓦传道的方法，先从一般儿童着手，盼望借着他们引起父母的兴趣。[26]{GC 364.3}
§54
As he pursued his investigation of the prophecies he arrived at the belief that the coming of the Lord was at hand. Impressed with the solemnity and importance of this great truth, he desired to bring it before the people; but the popular belief that the prophecies of Daniel are mysteries and cannot be understood was a serious obstacle in his way. He finally determined--as Farel had done before him in evangelizing Geneva--to begin with the children, through whom he hoped to interest the parents. {GC 364.3}[26]
§55
后来他叙述自己采用这种方法的目的，说：“我盼望大家能明白我采用这种方法，并非因为讲题不关重要，反之，却正因为它有极大的价值，所以我才设法用普通浅近的方式向儿童讲解。我本来盼望人人都能听到这道，但我又怕若先传给成年人，他们或许不要听。”“因此我决定先传给年纪最小的人。我先招聚儿童来听讲；如果他们的人数增多，如果他们能听得津津有味，并且能领会而又能解说我所传的题目，我便确知，不久必有另一等听众，就是一批成年人，他们也就要认为他们来坐下研究是值得的了。到了这个地步，我的目的也就达到了。”[27]{GC 365.1}
§56
I desire this to be understood, he afterward said, speaking of his object in this undertaking, it is not because of its small importance, but on the contrary because of its great value, that I wished to present it in this familiar form, and that I addressed it to the children. I desired to be heard, and I feared that I would not be if I addressed myself to the grown people first. I determined therefore to go to the youngest. I gather an audience of children; if the group enlarges, if it is seen that they listen, are pleased, interested, that they understand and explain the subject, I am sure to have a second circle soon, and in their turn, grown people will see that it is worth their while to sit down and study. When this is done, the cause is gained.--L. Gaussen, Daniel the Prophet, vol. 2, Preface. {GC 365.1}[27]
§57
他的这种努力是成功的。当他向儿童传道的时候，年长的人也来听了。他教堂中的楼座坐满了全神贯注的听众。在他们中间有一些是上流阶级和有学问的人，有一些是从各处来日内瓦游历的旅客和外国人，在这种情形之下，这信息便传遍各地。[28]{GC 365.2}
§58
The effort was successful. As he addressed the children, older persons came to listen. The galleries of his church were filled with attentive hearers. Among them were men of rank and learning, and strangers and foreigners visiting Geneva; and thus the message was carried to other parts. {GC 365.2}[28]
§59
由于这次成功的鼓舞，高生便刊印了自己的教材，希望能在说法语之人的教会里鼓励人去研究先知的预言。他说：“我将自己对儿童所讲的道理刊印成册，这便是对成年人说，‘你们的儿童既能了解这预言，你们还有什么难懂的地方呢？’因为成年人往往借口说这预言是难懂的，所以就忽略这些预言。”他又说：“我有一个极大希望，如果可能的话，我要使我们的羊群爱好这预言的知识。”“据我看来，再没有什么课程能较此更足以应付时代的需要。”“我们必须借着这种预言的知识预备应付那迫近的大灾难，并警醒等候耶稣基督。”[29]{GC 365.3}
§60
Encouraged by this success, Gaussen published his lessons, with the hope of promoting the study of the prophetic books in the churches of the French-speaking people. To publish instruction given to the children, says Gaussen, is to say to adults, who too often neglect such books under the false pretense that they are obscure, How can they be obscure, since your children understand them? I had a great desire, he adds, to render a knowledge of the prophecies popular in our flocks, if possible. There is no study, indeed, which it seems to me answers the needs of the time better. It is by this that we are to prepare for the tribulation near at hand, and watch and wait for Jesus Christ. {GC 365.3}[29]
§61
在操法语的传道人中，高生虽是最著名最受人敬爱的，但他在传道服务之后不久，便被撤职了，他的主要罪名就是没有采用教会出版的教义问答——一种平凡无味，纯属理论和缺乏活泼信仰的手册，却本着《圣经》教训青年人。后来他在一个神道学院里担任教员，而在星期日继续进行讲解教义，并向儿童教导《圣经》的工作。他关于预言的著作，也很引起一般人的注意。这样，他在大学的讲座上，在出版物中，并在他所最喜爱的儿童教师工作上，多年发挥了一种强大的感化力。他作了上帝的工作，唤起许多人去研究那指明救主复临已经近了的预言。[30]{GC 366.1}
§62
Though one of the most distinguished and beloved of preachers in the French language, Gaussen was after a time suspended from the ministry, his principal offense being that instead of the churchs catechism, a tame and rationalistic manual, almost destitute of positive faith, he had used the Bible in giving instruction to the youth. He afterward became teacher in a theological school, while on Sunday he continued his work as catechist, addressing the children and instructing them in the Scriptures. His works on prophecy also excited much interest. From the professors chair, through the press, and in his favorite occupation as teacher of children he continued for many years to exert an extensive influence and was instrumental in calling the attention of many to the study of the prophecies which showed that the coming of the Lord was near. {GC 366.1}[30]
§63
在斯堪地那维亚也有人传扬救主复临的信息，并且引起了普遍的注意。许多人从疏忽安逸中被唤醒，承认并丢弃自己的罪恶，奉基督的名祈求赦免。但国教的牧师们却反对这种运动，并且由于他们的势力，有几位传扬基督再来的人被下在监里。可是在许多地方，传扬主快要复临的传道人虽然这样被禁止发言，但上帝的美意却用一种神奇的方法，就是借着小孩子的口，将这信息传给人。他们既都是尚未成年的儿童，国家的法律就不能禁止他们，所以他们也就不受任何拦阻，自由传讲。[31]{GC 366.2}
§64
In Scandinavia also the advent message was proclaimed, and a widespread interest was kindled. Many were roused from their careless security to confess and forsake their sins, and seek pardon in the name of Christ. But the clergy of the state church opposed the movement, and through their influence some who preached the message were thrown into prison. In many places where the preachers of the Lords soon coming were thus silenced, God was pleased to send the message, in a miraculous manner, through little children. As they were under age, the law of the state could not restrain them, and they were permitted to speak unmolested. {GC 366.2}[31]
§65
这运动大都是在低层社会中传扬的；在许多的劳工的陋室中，人们聚集着倾听警告。这一班少年传道士大半也是穷苦的孩子。其中有些儿童的年龄还不到六岁或八岁；他们的生活固然证明他们是爱主，并竭力顺从上帝神圣的要求，但他们在智力与才能方面，却与普遍同等年龄的儿童无异。可是当他们站在众人面前讲道的时候，却显明他们是受一种超乎自己才能的力量所感动。他们的声调和态度都改变了，并且以严肃的能力发出审判的警告，引用《圣经》的原句说：“应当敬畏上帝，将荣耀归给他；因他施行审判的时候已经到了。”他们斥责一般人的罪恶，不但定他们不道德和邪恶的罪，同时也责备他们的爱恋世俗，冷淡退后，并警告听众务必快快逃避那将要来的忿怒。[32]{GC 366.3}
§66
The movement was chiefly among the lower class, and it was in the humble dwellings of the laborers that the people assembled to hear the warning. The child-preachers themselves were mostly poor cottagers. Some of them were not more than six or eight years of age; and while their lives testified that they loved the Saviour, and were trying to live in obedience to Gods holy requirements, they ordinarily manifested only the intelligence and ability usually seen in children of that age. When standing before the people, however, it was evident that they were moved by an influence beyond their own natural gifts. Tone and manner changed, and with solemn power they gave the warning of the judgment, employing the very words of Scripture: Fear God, and give glory to Him; for the hour of His judgment is come. They reproved the sins of the people, not only condemning immorality and vice, but rebuking worldliness and backsliding, and warning their hearers to make haste to flee from the wrath to come. {GC 366.3}[32]
§67
众人听见了，便大为震惊。上帝感服人心的灵向他们的心讲话了。许多人因此以新的兴趣更深切地去查考《圣经》；不节制和不道德的人悔改归正了，还有一些人放弃了他们不诚实的作风；如此便成就了一番伟大的工作，甚至于国教的牧师们也不得不承认这运动确是出于上帝的圣手。[33]{GC 367.1}
§68
The people heard with trembling. The convicting Spirit of God spoke to their hearts. Many were led to search the Scriptures with new and deeper interest, the intemperate and immoral were reformed, others abandoned their dishonest practices, and a work was done so marked that even ministers of the state church were forced to acknowledge that the hand of God was in the movement. {GC 367.1}[33]
§69
救主降临的喜讯必须在斯堪地那维亚半岛的各国中传开，乃是上帝的旨意。当他仆人的声音被禁止而沉寂的时候，他就降他的圣灵在儿童身上，使这工作得以完成。从前当耶稣行近耶路撒冷时，有一群欢乐的民众拥护他，欢呼胜利，挥舞棕枝，宣告他为大卫的子孙。于是嫉妒猜忌的法利赛人就来请耶稣制止他们；但他回答说：这一切都是应验先知的预言，如果他们默不作声，石头便要喊叫起来了。在民众进入耶路撒冷城门时，他们因慑于祭司和官长们的威胁，便抑止了自己欢乐的声音；但那在圣殿院子里的儿童后来竟不受约束地挥舞棕枝，大声喊叫说：“和散那归于大卫的子孙！”（太21:8-16）那时法利赛人极为不悦，便对救主说：“这些人所说的，你听见了吗？”耶稣回答说，“是的，经上说，‘你从婴孩和吃奶的口中，完全了赞美的话。’你们没有念过吗？”在基督第一次降临时，上帝怎样使用儿童作工，这时他照样用他们去传扬他复临的信息。上帝的话必要应验，救主降临的宣告必须传给各国、各方、各民。[34]{GC 367.2}
§70
It was Gods will that the tidings of the Saviours coming should be given in the Scandinavian countries; and when the voices of His servants were silenced, He put His Spirit upon the children, that the work might be accomplished. When Jesus drew near to Jerusalem attended by the rejoicing multitudes that, with shouts of triumph and the waving of palm branches, heralded Him as the Son of David, the jealous Pharisees called upon Him to silence them; but Jesus answered that all this was in fulfillment of prophecy, and if these should hold their peace, the very stones would cry out. The people, intimidated by the threats of the priests and rulers, ceased their joyful proclamation as they entered the gates of Jerusalem; but the children in the temple courts afterward took up the refrain, and, waving their branches of palm, they cried: Hosanna to the Son of David! Matthew 21:8-16. When the Pharisees, sorely displeased, said unto Him, Hearest Thou what these say? Jesus answered, Yea; have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? As God wrought through children at the time of Christs first advent, so He wrought through them in giving the message of His second advent. Gods word must be fulfilled, that the proclamation of the Saviours coming should be given to all peoples, tongues, and nations. {GC 367.2}[34]
§71
在美国传扬这警告的，有米勒耳·威廉和他的同工，这个国家后来就成了伟大复临运动的中心。第一位天使信息的预言，在这里得了最直接的应验。米勒耳和他同工的著作散布到远方各处。世界上凡是传福音之人足迹所到的地方，都有基督快要再来的喜信传开。这永远福音的信息传到远近各地说：“应当敬畏上帝，将荣耀归给他；因他施行审判的时候已经到了。”[35]{GC 368.1}
§72
To William Miller and his colaborers it was given to preach the warning in America. This country became the center of the great advent movement. It was here that the prophecy of the first angels message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christs speedy return. Far and wide spread the message of the everlasting gospel: Fear God, and give glory to Him; for the hour of His judgment is come. {GC 368.1}[35]
§73
那似乎指明基督要在一八四四年春天复临的预言见证，深深地影响了众人的心。这信息一省又一省地传开了，到处引起了普遍的兴趣。有许多人深信这预言时期的论据是正确的，便放弃了自己的成见，欣然接受真理。有一些传道人放下了他们宗派的观点和感情，舍弃了薪俸和母会，来联合传扬耶稣再来的信息。虽然如此，接受这信息的传道人比较起来还在少数；因此，这种工作便大半由许多卑微的平信徒担负起来了。农夫离开了田园，工匠放下了工具，商人撇弃了买卖，专门职业者牺牲了职位；然而工作人员的数目与所需要完成的大工相比，仍然不足应付。教会的不敬虔和世界的卧在恶者手下，使那些忠实守望者的心如荷重负；他们甘心忍受劳苦、穷乏和困难，以便劝人悔改得救，虽然有撒但作对，但工作依然稳步前进，复临的真理竟被成千成万的人所接受了。[36]{GC 368.2}
§74
The testimony of the prophecies which seemed to point to the coming of Christ in the spring of 1844 took deep hold of the minds of the people. As the message went from state to state, there was everywhere awakened widespread interest. Many were convinced that the arguments from the prophetic periods were correct, and, sacrificing their pride of opinion, they joyfully received the truth. Some ministers laid aside their sectarian views and feelings, left their salaries and their churches, and united in proclaiming the coming of Jesus. There were comparatively few ministers, however, who would accept this message; therefore it was largely committed to humble laymen. Farmers left their fields, mechanics their tools, traders their merchandise, professional men their positions; and yet the number of workers was small in comparison with the work to be accomplished. The condition of an ungodly church and a world lying in wickedness, burdened the souls of the true watchmen, and they willingly endured toil, privation, and suffering, that they might call men to repentance unto salvation. Though opposed by Satan, the work went steadily forward, and the advent truth was accepted by many thousands. {GC 368.2}[36]
§75
这种鉴察心肠肺腑的见证到处可闻，警告罪人，不论教内教外，都要逃避那将要来的忿怒。像基督的先锋施洗约翰一样，这一班传扬信息的人把斧头放在树根上，恳劝众人结出果子来与悔改的心相称。他们那动人的劝告与普通说教所传的平安稳妥的虚言大不相同，这个信息无论在何处传扬，总是使人受感动的。借着圣灵的能力，《圣经》简明直接的见证得以深入人心，使人折服，少有人能以全然抗拒。许多有名无实的基督徒，从虚伪的安全感中警醒过来了。他们看出自己的冷淡退后、迷恋世俗、没有信心和骄傲自私。许多人怀着悔改和谦卑的心来寻求上帝。那长久依恋世俗的感情现在却专注天上的事了。有上帝的灵降在他们身上，他们便怀着温柔而顺服的心，参加传扬那信息：“应当敬畏上帝，将荣耀归给他；因他施行审判的时候已经到了。”[37]{GC 369.1}
§76
Everywhere the searching testimony was heard, warning sinners, both worldlings and church members, to flee from the wrath to come. Like John the Baptist, the forerunner of Christ, the preachers laid the ax at the root of the tree and urged all to bring forth fruit meet for repentance. Their stirring appeals were in marked contrast to the assurances of peace and safety that were heard from popular pulpits; and wherever the message was given, it moved the people. The simple, direct testimony of the Scriptures, set home by the power of the Holy Spirit, brought a weight of conviction which few were able wholly to resist. Professors of religion were roused from their false security. They saw their backslidings, their worldliness and unbelief, their pride and selfishness. Many sought the Lord with repentance and humiliation. The affections that had so long clung to earthly things they now fixed upon heaven. The Spirit of God rested upon them, and with hearts softened and subdued they joined to sound the cry: Fear God, and give glory to Him; for the hour of His judgment is come. {GC 369.1}[37]
§77
许多罪人声泪俱下地问道：“我当怎样行才可以得救？”那素来惯于讹诈人的，现在都急于要赔偿。凡在基督里得到平安的人，都渴望见到别人也享受这种福惠。父母的心转向儿女，儿女的心也转向父母。傲慢和保守的隔阂被撤除了。大家都衷心地认罪，每个家庭中的人都为自己至亲至爱之人的得救问题而作工。人们常常可以听到极诚恳迫切的代求声。到处都有人在深刻的忧伤痛悔中祈求上帝。许多人为求自己的罪得蒙赦免，或是为求自己亲戚或邻居的悔改，竟彻夜地热切祈祷。[38]{GC 369.2}
§78
Sinners inquired with weeping: What must I do to be saved? Those whose lives had been marked with dishonesty were anxious to make restitution. All who found peace in Christ longed to see others share the blessing. The hearts of parents were turned to their children, and the hearts of children to their parents. The barriers of pride and reserve were swept away. Heartfelt confessions were made, and the members of the household labored for the salvation of those who were nearest and dearest. Often was heard the sound of earnest intercession. Everywhere were souls in deep anguish pleading with God. Many wrestled all night in prayer for the assurance that their own sins were pardoned, or for the conversion of their relatives or neighbors. {GC 369.2}[38]
§79
各色各等的人都蜂拥来参赴复临运动的聚会，贫富贵贱的人在种种的动机之下，都急切要亲耳聆听复临的道理。在上帝的仆人讲解自己信仰的缘由时，上帝便抑制了反对真理的精神。有时上帝所用的器皿是软弱的，但他的灵却使他的真理大有能力。在这些聚会中可以感觉到有圣天使莅临，每天有许多人加入信徒的行列。当他们重述基督快来的凭据时，广大的听众都屏息静听那严肃的警告。天与地似乎是更相接近了。男女老幼都感觉到上帝的能力。人人都在归途中高声赞美，使万籁俱寂的深夜洋溢着喜乐的诗歌。凡是参赴过这些聚会的人没有一个能忘记那种兴味深浓的情景。[39]{GC 369.3}
§80
All classes flocked to the Adventist meetings. Rich and poor, high and low, were, from various causes, anxious to hear for themselves the doctrine of the second advent. The Lord held the spirit of opposition in check while His servants explained the reasons of their faith. Sometimes the instrument was feeble; but the Spirit of God gave power to His truth. The presence of holy angels was felt in these assemblies, and many were daily added to the believers. As the evidences of Christs soon coming were repeated, vast crowds listened in breathless silence to the solemn words. Heaven and earth seemed to approach each other. The power of God was felt upon old and young and middle-aged. Men sought their homes with praises upon their lips, and the glad sound rang out upon the still night air. None who attended those meetings can ever forget those scenes of deepest interest. {GC 369.3}[39]
§81
这确定是基督再来时日的宣告，同时招惹了各等人的反对，从讲台上的传道人起，直到最放肆，最大胆的罪人为止，都纷纷起来反对。这正应验了预言的话说：“在末世必有好讥诮的人，随从自己的私欲出来讥诮说，主要降临的应许在哪里呢？因为从列祖睡了以来，万物与起初创造的时候仍是一样。”（彼后3:3-4）许多自以为热爱救主的人，宣称他们并不反对基督再来的道理；只是反对定出一定的时候。但上帝无所不见的慧眼却能鉴察这些人的心。事实上他们是不愿意听闻基督要复临凭公义审判世界的道理。他们素来是不忠心的仆人，他们的工作经不起那鉴察人心之上帝的检验，所以他们害怕迎见他们的主。像基督第一次降临时的犹太人一样，他们并没有预备欢迎耶稣。他们非但不听《圣经》上的明显论据，反而还要讥诮那些等候基督再来的人。因此撒但和他的使者深为庆幸欣喜，并当着基督和圣天使的面，大肆嘲笑，说那些自称为上帝子民的人，竟这样不爱基督，甚至不希望他显现。[40]{GC 370.1}
§82
The proclamation of a definite time for Christs coming called forth great opposition from many of all classes, from the minister in the pulpit down to the most reckless, Heaven-daring sinner. The words of prophecy were fulfilled: There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 2 Peter 3:3, 4. Many who professed to love the Saviour, declared that they had no opposition to the doctrine of the second advent; they merely objected to the definite time. But Gods all-seeing eye read their hearts. They did not wish to hear of Christs coming to judge the world in righteousness. They had been unfaithful servants, their works would not bear the inspection of the heart-searching God, and they feared to meet their Lord. Like the Jews at the time of Christs first advent they were not prepared to welcome Jesus. They not only refused to listen to the plain arguments from the Bible, but ridiculed those who were looking for the Lord. Satan and his angels exulted, and flung the taunt in the face of Christ and holy angels that His professed people had so little love for Him that they did not desire His appearing. {GC 370.1}[40]
§83
那些拒绝复临信仰的人所最惯用的论据，就是“没有人知道那日子和那时辰。”其实，经上的话是这样说的：“那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，唯独父知道。”（太24:36）那些仰望主复临的人对于这节《圣经》作了清楚而合理的解释，并把那些反对的人所作的误解明白地指示出来了。这几句话原是耶稣末次离开圣殿后与门徒在橄榄山上作重要谈话之时所说的。先是门徒发问，说：“你降临和世界的末了，有什么预兆呢？”随后耶稣给他们许多的预兆，并说：“你们看见这一切的事，也该知道人子近了，正在门口了。”（太24:3,33）我们不应当拿救主的一句话来破坏另一句话。虽然没有人能知道他来的日子和时辰，但他却教训并要我们知道那时辰何时临近。他又进一步教训人说，我们若不顾他的警告，或是忽略不肯注意他的复临已近，则必有可怕的危险临到我们，正如挪亚的日子不知道洪水来到时的情形一样。在同一章《圣经》里，他又用比喻将忠心和不忠心的仆人作一对照，并说明那心里以为“我的主人必来得迟”的恶仆人所必遭遇的厄运；这比喻向我们显明，基督将要怎样重视而报赏那些警醒等候并传讲复临道理的人，而又怎样看待那些否定这道理的人。他说：“所以你们要警醒，……主人来到，看见他这样行，那仆人就有福了。”（太24:42-51）“若不警醒，我必临到你那里如同贼一样，我几时临到，你也决不能知道。”（启3:3）[41]{GC 370.2}
§84
No man knoweth the day nor the hour was the argument most often brought forward by rejecters of the advent faith. The scripture is: Of that day and hour knoweth no man, no not the angels of heaven, but My Father only. Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: What shall be the sign of Thy coming, and of the end of the world? Jesus gave them signs, and said: When ye shall see all these things, know that it is near, even at the doors. Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, My Lord delayeth His coming, shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. Watch therefore, He says. Blessed is that servant, whom his Lord when He cometh shall find so doing. Verses 42, 46. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Revelation 3:3. {GC 370.2}[41]
§85
保罗提到主的显现对于某一等人将是一件出乎意外的事：“主的日子来到，好像夜间的贼一样。人正说平安稳妥的时候，灾祸忽然临到他们，……他们绝不能逃脱。”但他接着又向那些注意救主警告的人说：“弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。你们都是光明之子，都是白昼之子，我们不是属黑夜的，也不是属幽暗的。”（帖前5:2-5）[42]{GC 371.1}
§86
Paul speaks of a class to whom the Lords appearing will come unawares. The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape. But he adds, to those who have given heed to the Saviours warning: Ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:2-5. {GC 371.1}[42]
§87
可见《圣经》并没有给人借口，使他们可以对于基督降临已近的事保持无知的态度。但那些想要找到借口来拒绝这真理的人却掩耳不听这种解说；并且“没有人知道那日子和那时辰”这句话，就被那些大胆的讥诮者，甚至于自称为基督教牧师的人，反复引用。及至众人被唤醒了，并开始查问得救之道的时候，宗教的教师们便置身在众人与真理之间，用曲解《圣经》的方法来镇抚他们的恐惧。不忠心的守望者参加了大骗子的工作，在上帝没有说平安的时候，他们却喊叫说，平安了，平安了！正如基督时代的法利赛人一样。许多人自己不愿意进入天国，还要拦阻别人也不得进去。这些人的血必要归在他们的头上。[43]{GC 372.1}
§88
Thus it was shown that Scripture gives no warrant for men to remain in ignorance concerning the nearness of Christs coming. But those who desired only an excuse to reject the truth closed their ears to this explanation, and the words No man knoweth the day nor the hour continued to be echoed by the bold scoffer and even by the professed minister of Christ. As the people were roused, and began to inquire the way of salvation, religious teachers stepped in between them and the truth, seeking to quiet their fears by falsely interpreting the word of God. Unfaithful watchmen united in the work of the great deceiver, crying, Peace, peace, when God had not spoken peace. Like the Pharisees in Christs day, many refused to enter the kingdom of heaven themselves, and those who were entering in they hindered. The blood of these souls will be required at their hand. {GC 372.1}[43]
§89
各教会中最谦卑而最献身的人常是最先接受这信息的。凡自行研究《圣经》的人便不能不看出那流行的预言解释法是不合《圣经》的；并且凡不受一般牧师势力支配的人，和那些自行查考《圣经》的人，对基督再来的教义只要与《圣经》一比，便可确定它的神圣权威。[44]{GC 372.2}
§90
The most humble and devoted in the churches were usually the first to receive the message. Those who studied the Bible for themselves could not but see the unscriptural character of the popular views of prophecy; and wherever the people were not controlled by the influence of the clergy, wherever they would search the word of God for themselves, the advent doctrine needed only to be compared with the Scriptures to establish its divine authority. {GC 372.2}[44]
§91
许多人被他们不信的弟兄所逼迫。有些人为要保持自己在教会中的地位起见，便同意不再宣讲自己的指望；但别的人却觉得自己若要效忠上帝，就不该将他所委托他们的真理隐藏起来。有不少人只因为表示自己信仰基督再来就被驱逐出教。先知以下的话对于这些忍受信仰磨炼的人真是极其宝贵的：“你们的弟兄，就是恨恶你们，因我名赶出你们的，曾说，愿耶和华得荣耀，使我们得见你们的喜乐；但蒙羞的究竟是他们。”（赛66:5）[45]{GC 372.3}
§92
Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: Your brethren that hated you, that cast you out for My names sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed. Isaiah 66:5. {GC 372.3}[45]
§93
上帝的天使以非常深切的关怀注视着这次警告的结果。当各教会普遍地拒绝了这信息的时候，天使便忧忧愁愁地转身离开了。虽然如此，那时还有许多人尚未因复临的真理受过考验。有许多人竟被自己的丈夫，妻子，父母，或儿女所迷惑，以为这种真理乃是异端邪道，甚至于去听复临信徒的教训也是罪恶，上帝便命令天使继续忠心看守这些人；因为还有一道亮光从上帝宝座那里发出照射在他们身上。[46]{GC 372.4}
§94
Angels of God were watching with the deepest interest the result of the warning. When there was a general rejection of the message by the churches, angels turned away in sadness. But there were many who had not yet been tested in regard to the advent truth. Many were misled by husbands, wives, parents, or children, and were made to believe it a sin even to listen to such heresies as were taught by the Adventists. Angels were bidden to keep faithful watch over these souls, for another light was yet to shine upon them from the throne of God. {GC 372.4}[46]
§95
那些已经接受这信息的人心里怀着说不出的渴望，警醒等候他们救主的降临。他们所盼望与主会面的时辰已经迫在眼前了。他们怀着恬静严肃的心情等待这个时辰。他们一心与上帝作甜蜜的交通，这种经验乃是他们在光明的将来所必要享受之平安的预尝。凡是经验过这种盼望和信靠的人，没有一个能忘记那宝贵的等待时期。在那时候的前几个星期，世俗的业务大半被撇弃在一旁了。那些忠实的信徒非常精确地检查了自己的每一个思想和情绪，好像在病榻上将要瞑目不再看见地上的景物一样。当时并没有人缝制所谓“升天的白衣，”但大家都觉得需要内心的凭据来证明自己已经预备好迎见救主；他们的白衣乃是心灵的纯洁，基督赎罪的血把他们品格上的罪污都洗净了。唯愿现代自称为上帝子民的人也有这种检查内心的精神，和恳切坚定的信仰。如果他们能一直在上帝面前自卑，将自己的祈祷呈上施恩座，他们就必得到更丰富的经验，远胜于现在所有的经验。可是他们太少祈祷，太少真实地感觉有罪，并且缺少活泼的信仰，以至许多人对于我们救赎主如此充分供给的恩典仍是缺乏的。[47]{GC 373.1}
§96
With unspeakable desire those who had received the message watched for the coming of their Saviour. The time when they expected to meet Him was at hand. They approached this hour with a calm solemnity. They rested in sweet communion with God, and earnest of the peace that was to be theirs in the bright hereafter. None who experienced this hope and trust can forget those precious hours of waiting. For some weeks preceding the time, worldly business was for the most part laid aside. The sincere believers carefully examined every thought and emotion of their hearts as if upon their deathbeds and in a few hours to close their eyes upon earthly scenes. There was no making of ascension robes (see Appendix); but all felt the need of internal evidence that they were prepared to meet the Saviour; their white robes were purity of soul--characters cleansed from sin by the atoning blood of Christ. Would that there were still with the professed people of God the same spirit of heart searching, the same earnest, determined faith. Had they continued thus to humble themselves before the Lord and press their petitions at the mercy seat they would be in possession of a far richer experience than they now have. There is too little prayer, too little real conviction of sin, and the lack of living faith leaves many destitute of the grace so richly provided by our Redeemer. {GC 373.1}[47]
§97
上帝原是要试验自己的子民。在他们算错预言时期的时候，他的手掩盖了那个错误。复临信徒没有觉察到这个错误，而那些反对他们的人中最有学问的人也没有觉察到。这些人只说：“你们对于预言时期的推算是正确无误的。到了时候，将要发生一件大事，但这大事却不是米勒耳先生所预告的；这大事乃是指着全世界要悔改，而不是指着基督要复临。”[48]{GC 373.2}
§98
God designed to prove His people. His hand covered a mistake in the reckoning of the prophetic periods. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said: Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ. (See Appendix.) {GC 373.2}[48]
§99
所期待的时辰过去了，基督并没有显现来拯救他的子民。凡真心信仰并爱慕救主降临的人，都经验了一场苦楚的失望。然而上帝的旨意正在实现；他正在试验那些自称为等候他显现之人的心。其中有许多人的动机无非是惧怕。他们口头上的信仰并没有影响到他们的内心和生活。在所希望的大事落空之后，这些人宣告说，他们并不感到失望，他们本来就不相信基督会复临。他们也是最先向那些陷于忧苦之中的真实信徒大肆讥诮的。[49]{GC 374.1}
§100
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who with sincere faith and love had looked for their Saviour, experienced a bitter disappointment. Yet the purposes of God were being accomplished; He was testing the hearts of those who professed to be waiting for His appearing. There were among them many who had been actuated by no higher motive than fear. Their profession of faith had not affected their hearts or their lives. When the expected event failed to take place, these persons declared that they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers. {GC 374.1}[49]
§101
然而基督和众天使却以慈爱和同情的心垂顾那些受了试炼而仍然忠心的失望者。如果这隔开能看见的与不能看见的帘幔能揭开，人们就会见到天使正在就近那些坚信不拔的信徒，并在掩护他们脱离撒但的毒箭。[50]{GC 374.2}
§102
But Jesus and all the heavenly host looked with love and sympathy upon the tried and faithful yet disappointed ones. Could the veil separating the visible world have been swept back, angels would have been seen drawing near to these steadfast souls and shielding them from the shafts of Satan. {GC 374.2}[50]