第21章 被拒绝的警告
§1
第21章 被拒绝的警告
§2
Chap. 21 - A Warning Rejected
§3
米勒耳·威廉和他的同工传扬复临信息的时候，他们唯一的宗旨乃是要唤醒众人准备应付审判的大日。他们曾设法使一切信奉基督教的人看明教会的真希望，并看出自己需要一种更深刻的基督徒经验；他们也曾努力唤醒那些没有悔改信主的人，使他们看出自己需要立即悔改归向上帝。“他们没有试图使人加入任何宗派。所以他们是在各宗派的范围里工作的，他们也没有干涉这些团体的组织或管理。”[1]{GC 375.1}
§4
In preaching the doctrine of the second advent, William Miller and his associates had labored with the sole purpose of arousing men to a preparation for the judgment. They had sought to awaken professors of religion to the true hope of the church and to their need of a deeper Christian experience, and they labored also to awaken the unconverted to the duty of immediate repentance and conversion to God. They made no attempt to convert men to a sect or party in religion. Hence they labored among all parties and sects, without interfering with their organization or discipline. {GC 375.1}[1]
§5
米勒耳说：“在我一切的工作中，我从来没有想要设立与既有的宗派不同的个别组织，或是帮助某一个宗派去损害另一个宗派。我的意思是要帮助一切的宗派。我也想一切的基督徒一听到基督快要回来的信息，必都是欢喜的，而且那些与我持有不同见解的人对于相信这道理的人总在以爱心相待，所以我没有想到有分别聚会的必要。我的唯一宗旨乃是要引领人归向上帝，警告世人关于将来的审判，并劝诫我的同胞务要作心灵方面的准备，以便安然迎见上帝。那些因我的工作而悔改的人大多参加了现有的基督教团体。”[2]{GC 375.2}
§6
In all my labors, said Miller, I never had the desire or thought to establish any separate interest from that of existing denominations, or to benefit one at the expense of another. I thought to benefit all. Supposing that all Christians would rejoice in the prospect of Christs coming, and that those who could not see as I did would not love any the less those who should embrace this doctrine, I did not conceive there would ever be any necessity for separate meetings. My whole object was a desire to convert souls to God, to notify the world of a coming judgment, and to induce my fellow men to make that preparation of heart which will enable them to meet their God in peace. The great majority of those who were converted under my labors united with the various existing churches.--Bliss, page 328. {GC 375.2}[2]
§7
米勒耳的工作既有利于各教会的发展，故曾一度博得他们的好感。后来一般传道人和宗教领袖不肯接受基督再来的道理，所以企图制止一切有关这一方面的活动，他们非但在讲台上反对，同时还要拦阻教友去参赴传讲复临信息的聚会。甚至不让他们在自己教会的见证会上谈论到他们的指望。因此，凡相信这真理的人便处于非常的考验与困惑之中。他们热爱自己的教会，很不愿意退出教籍；但当他们看到自己的教会禁止上帝的圣道，又不准他们去查考预言，他们就感觉自己既要效忠上帝，就不能服从这种限制。他们也不能承认那些想要排斥圣灵之见证的人是基督教会，“真理的柱石与根基”的忠实分子。因此他们认为自己应该脱离这些团体。在一八四四年夏季退出各教会的人数，约有五万之多。[3]{GC 376.1}
§8
As his work tended to build up the churches, it was for a time regarded with favor. But as ministers and religious leaders decided against the advent doctrine and desired to suppress all agitation of the subject, they not only opposed it from the pulpit, but denied their members the privilege of attending preaching upon the second advent, or even of speaking of their hope in the social meetings of the church. Thus the believers found themselves in a position of great trial and perplexity. They loved their churches and were loath to separate from them; but as they saw the testimony of Gods word suppressed and their right to investigate the prophecies denied they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of Gods word they could not regard as constituting the church of Christ, the pillar and ground of the truth. Hence they felt themselves justified in separating from their former connection. In the summer of 1844 about fifty thousand withdrew from the churches. {GC 376.1}[3]
§9
约在此时，美国各地的教会中呈现了显著的变化。在过去的几年，各教会中已经有了一种逐渐而不断增强的依附世俗的趋势，和真实属灵生活方面的相同的退化；但在一八四四年有许多现象，说明几乎全地各教会中部有一次突然而显著的退步。虽然当时没有人能说明这现象的原因，但这种现象本身乃是许多人所注意并在报章与宣讲中加以评论的。[4]{GC 376.2}
§10
About this time a marked change was apparent in most of the churches throughout the United States. There had been for many years a gradual but steadily increasing conformity to worldly practices and customs, and a corresponding decline in real spiritual life; but in that year there were evidences of a sudden and marked declension in nearly all the churches of the land. While none seemed able to suggest the cause, the fact itself was widely noted and commented upon by both the press and the pulpit. {GC 376.2}[4]
§11
那以编著《圣经注释》闻名的巴恩斯，也是当时非拉德非亚城一大教会的牧师，他在美国的长老会所召开的一次会议中说，“在他作牧师的二十年中，每次主持圣餐礼时，总有或多或少的人加入教会，但这最后的一次却没有一个人加入。现在再没有人觉悟自己的罪，而没有人悔改归主；而在一般已经信主的人中，也看不出有什么灵性上的长进，再没有人来找他谈论自己灵魂得救的问题了。随着经济的繁荣和贸易与工业的光明远景，众人也就相应地更注意世俗了。这种现象是普遍存在于各宗派之中的。”[5]{GC 376.3}
§12
At a meeting of the presbytery of Philadelphia, Mr. Barnes, author of a commentary widely used and pastor of one of the leading churches in that city, stated that he had been in the ministry for twenty years, and never, till the last Communion, had he administered the ordinance without receiving more or less into the church. But now there are no awakenings, no conversions, not much apparent growth in grace in professors, and none come to his study to converse about the salvation of their souls. With the increase of business, and the brightening prospects of commerce and manufacture, there is an increase of worldly-mindedness. Thus it is with all the denominations.--Congregational Journal, May 23, 1844. {GC 376.3}[5]
§13
在同一年的二月，美国欧伯林大学的芬尼教授说：“我们常看到一个普遍性的事实，就是本国的各基督教会对于现代的一些道德改革运动所抱的态度不是冷淡，就是敌对。固然也有少数的例外，但这并不足以影响大体上的趋势。还有另一个肯定的事实，就是各教会中普遍地缺乏奋兴的精神。现在灵性方面的麻木症几乎是普及各地的，又是非常严重，这也是全国的宗教出版界所证实的。各处教会的教友都变成了时髦的崇拜者，常在宴会，跳舞和狂欢的场合中与不敬虔的人同流合污。但我们无需赘述这不幸的事实。总而言之，这种现象的具体实例，铁证如山，不容声辩，说明各教会已经普遍而可怜地退化了。他们已经远远地离开上帝，而上帝也离弃他们了。”[6]{GC 377.1}
§14
In the month of February of the same year, Professor Finney of Oberlin College said: We have had the fact before our minds, that, in general, the Protestant churches of our country, as such, were either apathetic or hostile to nearly all the moral reforms of the age. There are partial exceptions, yet not enough to render the fact otherwise than general. We have also another corroborated fact: the almost universal absence of revival influence in the churches. The spiritual apathy is almost all-pervading, and is fearfully deep; so the religious press of the whole land testifies. . . . Very extensively, church members are becoming devotees of fashion, --join hands with the ungodly in parties of pleasure, in dancing, in festivities, etc. . . . But we need not expand this painful subject. Suffice it that the evidence thickens and rolls heavily upon us, to show that the churches generally are becoming sadly degenerate. They have gone very far from the Lord, and He has withdrawn Himself from them. {GC 377.1}[6]
§15
还有一个作家在“宗教望远镜”刊物里写道：“我们从来没有见过像现代这样普遍的宗教退化。教会真应当觉醒起来，探究这病患的症结所在；因为凡是热爱锡安的人势必把这种现象看为一种病患。当我们考虑到罪人真实悔改信主的事是多么稀少罕见，以及一般罪人空前的顽梗不化，我们不禁感叹说：‘难道上帝忘记开恩，或是恩典的门已经关闭了吗？’”[7]{GC 377.2}
§16
And a writer in the Religious Telescope testified: We have never witnessed such a general declension of religion as at the present. Truly, the church should awake, and search into the cause of this affliction; for as an affliction everyone that loves Zion must view it. When we call to mind how few and far between cases of true conversion are, and the almost unparalleled impertinence and hardness of sinners, we almost involuntarily exclaim, Has God forgotten to be gracious? or, Is the door of mercy closed? {GC 377.2}[7]
§17
这种情形之所以存在，完全是因为教会本身的缺欠。凡落在国家、教会或个人身上的属灵黑暗，决不是因为上帝任意收回他恩典的福惠，乃是因为人们疏忽了或是拒绝了上帝所赐的亮光。在基督的时代，犹太人的历史对于这一点足以作有力的说明。他们因为沉溺于世俗而忘记了上帝和他的圣言，所以他们的理性变为黑暗，心思因世俗的影响而被情欲所腐蚀。这样，他们对于弥赛亚的来临一无所知，他们便因自己的骄傲与不信而拒绝了救赎主。就是在这种情形之下，上帝还没有让犹太国完全失去救恩的知识和享受。但是那些拒绝真理的人根本就不重视上天赐的恩惠。他们已经“以暗为光，以光为暗。”直到那在他们里头的光变成了黑暗；那黑暗是何等大呢！[8]{GC 377.3}
§18
Such a condition never exists without cause in the church itself. The spiritual darkness which falls upon nations, upon churches and individuals, is due, not to an arbitrary withdrawal of the succors of divine grace on the part of God, but to neglect or rejection of divine light on the part of men. A striking illustration of this truth is presented in the history of the Jewish people in the time of Christ. By their devotion to the world and forgetfulness of God and His word, their understanding had become darkened, their hearts earthly and sensual. Thus they were in ignorance concerning Messiahs advent, and in their pride and unbelief they rejected the Redeemer. God did not even then cut off the Jewish nation from a knowledge of, or a participation in, the blessings of salvation. But those who rejected the truth lost all desire for the gift of Heaven. They had put darkness for light, and light for darkness, until the light which was in them became darkness; and how great was that darkness! {GC 377.3}[8]
§19
只要人们保持宗教的形式而失去了活泼敬虔的精神，这与撒但的计策是完全符合的。在犹太人拒绝了福音之后，他们依然维持着他们古代的仪式，严格的闭关自守，保持着狭隘的民族主义，而同时他们也不能不承认上帝久已不与他们同在了。但以理的预言曾那么确切地指出弥赛亚的来临，而又曾那么直接地预言到他的死，以至犹太人不愿意让人研究这预言；最后拉比们还要发誓咒诅一切试图计算弥赛亚降临之时期的人。以色列民顽梗不化，经过一千八百余年，直到如今，他们对于救恩的邀请一直漠不关心，对于福音的恩赐毫不介意，这一族人对于一切拒绝天赐亮光的人，成了一个严肃而可怕的鉴戒。[9]{GC 378.1}
§20
It suits the policy of Satan that men should retain the forms of religion if but the spirit of vital godliness is lacking. After their rejection of the gospel, the Jews continued zealously to maintain their ancient rites, they rigorously preserved their national exclusiveness, while they themselves could not but admit that the presence of God was no longer manifest among them. The prophecy of Daniel pointed so unmistakably to the time of Messiahs coming, and so directly foretold His death, that they discouraged its study, and finally the rabbis pronounced a curse on all who should attempt a computation of the time. In blindness and impenitence the people of Israel during succeeding centuries have stood, indifferent to the gracious offers of salvation, unmindful of the blessings of the gospel, a solemn and fearful warning of the danger of rejecting light from heaven. {GC 378.1}[9]
§21
有其因必有其果。凡故意昧着良心，并因自己的本分与心愿相违而不肯履行的人，终必失去一切分辨真理与谬论的能力。他的悟性必要昏昧不明，良心麻木不仁，心地刚硬不化，灵性与上帝隔绝了。所以哪一个教会若拒绝或轻忽上帝的真理，那一个教会就必被黑暗所笼罩；她的信心和爱心必要变为冷淡，其内部必发生离间和纷争的事。教友必要专注世俗，而罪人则越发顽梗不化。[10]{GC 378.2}
§22
Wherever the cause exists, the same results will follow. He who deliberately stifles his convictions of duty because it interferes with his inclinations will finally lose the power to distinguish between truth and error. The understanding becomes darkened, the conscience callous, the heart hardened, and the soul is separated from God. Where the message of divine truth is spurned or slighted, there the church will be enshrouded in darkness; faith and love grow cold, and estrangement and dissension enter. Church members center their interests and energies in worldly pursuits, and sinners become hardened in their impenitence. {GC 378.2}[10]
§23
启示录十四章第一位天使的信息宣布上帝施行审判的时候，并呼召众人敬畏并崇拜他，其目的乃是要使一切自命为上帝子民的人与世界的腐化影响隔绝，并唤醒他们，使他们看出自己沉溺世俗和冷落退后的状况。在这个信息中，上帝曾给教会一个警告，如果教会接受的话，这警告就必能改正那使他们与上帝隔绝的弊病。如果他们肯接受上天所传来的信息，在主面前虚心自卑，并诚恳地准备站立在他面前，上帝的圣灵和能力就必显现在他们中间。教会就必重新呈现使徒时代团结一致，大有信心和彼此相爱的情形了。从前信徒“都是一心一意的，”“放胆讲论上帝的道，”“主将得救的人天天加给他们。”（徒4:32,31；2:47）[11]{GC 379.1}
§24
The first angels message of Revelation 14, announcing the hour of Gods judgment and calling upon men to fear and worship Him, was designed to separate the professed people of God from the corrupting influences of the world and to arouse them to see their true condition of worldliness and backsliding. In this message, God has sent to the church a warning, which, had it been accepted, would have corrected the evils that were shutting them away from Him. Had they received the message from heaven, humbling their hearts before the Lord and seeking in sincerity a preparation to stand in His presence, the Spirit and power of God would have been manifested among them. The church would again have reached that blessed state of unity, faith, and love which existed in apostolic days, when the believers were of one heart and of one soul, and spake the word of God with boldness, when the Lord added to the church daily such as should be saved. Acts 4:32, 31; 2:47. {GC 379.1}[11]
§25
如果自称为上帝子民的人肯接受那从《圣经》中照耀在他们身上的亮光，他们就必达到基督所祈求的合而为一的地步，也就是使徒保罗所谓“圣灵所赐合而为一的心。”他说：“身体只有一个，正如你们蒙召，同有一个指望、一主、一信、一洗。”（弗4:3-5）[12]{GC 379.2}
§26
If Gods professed people would receive the light as it shines upon them from His word, they would reach that unity for which Christ prayed, that which the apostle describes, the unity of the Spirit in the bond of peace. There is, he says, one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism. Ephesians 4:3-5. {GC 379.2}[12]
§27
这就是那些接受复临信息的人所经验的福分。他们是从各宗派里出来的，但他们派别的隔阂都已消除了；互相矛盾的教条也被粉碎了；那不合乎《圣经》的一千禧年地上成立天国的指望被放弃了，有关基督再来的错误看法也被纠正了，骄傲和属世的心理都被扫除了；弟兄得罪弟兄的事都和解了，同道之间心心相印，彼此交通，仁爱与喜乐乃是当时的空气。这样的道理在那些少数接受的人身上既然有了此种作用，只要众人都肯接受，它在众人身上也必能有相同的作用。[13]{GC 379.3}
§28
Such were the blessed results experienced by those who accepted the advent message. They came from different denominations, and their denominational barriers were hurled to the ground; conflicting creeds were shivered to atoms; the unscriptural hope of a temporal millennium was abandoned, false views of the second advent were corrected, pride and conformity to the world were swept away; wrongs were made right; hearts were united in the sweetest fellowship, and love and joy reigned supreme. If this doctrine did this for the few who did receive it, it would have done the same for all if all had received it. {GC 379.3}[13]
§29
可惜一般教会没有接受这警告。他们的传道人作为“以色列家守望的人，”本应最先看出耶稣再来的征兆，却没有从先知的见证或时事的兆头中看明真理。当属世的希冀和奢望充满他们的心时，他们爱上帝和笃信他圣言的心就渐渐冷淡了。及至基督再来的道理传来时，他们反而生出偏见和不信的心理。当时有许多人反对的缘故，乃是因为这信息多半是由平信徒传扬的。像古时一样，反对的人用以下的问题去对付上帝圣言明白的训诲：“官长或是法利赛人岂有信他的呢？”许多人发觉：想要反驳那些以预言时期为基础的论据是不容易的，因此他们就劝人不要研究预言，并声称预言书都是封闭着，又是不可能明白的。许多人坚信自己的牧师，就不肯听从那警告，另有一些人虽然看明真理，只是不敢承认，唯恐被“赶出教堂。”上帝所用来试验并洁净教会的信息果然很确切地显明了有多少人已经把爱情寄托在这世界上面，而没有寄托在基督身上。那把他们缠在世界上的力量比那吸引他们走向天国的力量更强。他们宁愿听从属世智慧的声音，而转离了那能检察人心的信息。[14]{GC 380.1}
§30
But the churches generally did not accept the warning. Their ministers, who, as watchmen unto the house of Israel, should have been the first to discern the tokens of Jesus coming, had failed to learn the truth either from the testimony of the prophets or from the signs of the times. As worldly hopes and ambitions filled the heart, love for God and faith in His word had grown cold; and when the advent doctrine was presented, it only aroused their prejudice and unbelief. The fact that the message was, to a great extent, preached by laymen, was urged as an instrument against it. As of old, the plain testimony of Gods word was met with the inquiry: Have any of the rulers or of the Pharisees believed? And finding how difficult a task it was to refute the arguments drawn from the prophetic periods, many discouraged the study of the prophecies, teaching that the prophetic books were sealed and were not to be understood. Multitudes, trusting implicitly to their pastors, refused to listen to the warning; and others, though convinced of the truth, dared not confess it, lest they should be put out of the synagogue. The message which God had sent for the testing and purification of the church revealed all too surely how great was the number who had set their affections on this world rather than upon Christ. The ties which bound them to earth were stronger than the attractions heavenward. They chose to listen to the voice of worldly wisdom and turned away from the heart-searching message of truth. {GC 380.1}[14]
§31
这等人既然拒绝了第一位天使的警告，也就拒绝了上天所指定来恢复他们灵性的方法。他们排斥了这唯一能改正那使他们与上帝隔离之弊病的信息，而以更热切的心情去追求与世俗为友。这就是一八四四年各教会中所呈现世俗化、退后和属灵死亡之可怕现象的原因。[15]{GC 380.2}
§32
In refusing the warning of the first angel, they rejected the means which Heaven had provided for their restoration. They spurned the gracious messenger that would have corrected the evils which separated them from God, and with greater eagerness they turned to seek the friendship of the world. Here was the cause of that fearful condition of worldliness, backsliding, and spiritual death which existed in the churches in 1844. {GC 380.2}[15]
§33
在启示录第十四章中，有第二位天使紧随着第一位天使宣布说：“叫万民喝邪淫大怒之酒的巴比伦大城倾倒了，倾倒了！”（启14:8）“巴比伦”一词是从“巴别”而来的，是“混乱”的意思。《圣经》用这字来代表各种虚假或叛道的宗教。启示录第十七章用一个妇人来代表巴比伦，《圣经》中常用妇人来代表教会：贞洁的妇人代表纯洁的教会，淫乱的妇人代表叛道的教会。[16]{GC 381.1}
§34
In Revelation 14 the first angel is followed by a second proclaiming: Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8. The term Babylon is derived from Babel, and signifies confusion. It is employed in Scripture to designate the various forms of false or apostate religion. In Revelation 17 Babylon is represented as a woman --a figure which is used in the Bible as the symbol of a church, a virtuous woman representing a pure church, a vile woman an apostate church. {GC 381.1}[16]
§35
《圣经》中用婚姻的契合来代表基督和他教会之间神圣不变的关系。救主已经用一个严肃的契约使他的子民与他联合，他应许作他们的上帝，他们也立约愿意作他的子民，完全归他所有。他曾说：“我必聘你永远归我为妻，以仁义、公平、慈爱、怜悯，聘你归我。”（何2:19）又说：“我作你们的丈夫。”（耶3:14）保罗在新约《圣经》中采用同一表号，说：“我曾把你们许配一个丈夫，要把你们如同贞洁的童女献给基督。”（林后11:2）[17]{GC 381.2}
§36
In the Bible the sacred and enduring character of the relation that exists between Christ and His church is represented by the union of marriage. The Lord has joined His people to Himself by a solemn covenant, He promising to be their God, and they pledging themselves to be His and His alone. He declares: I will betroth thee unto Me forever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies. Hosea 2:19. And, again: I am married unto you. Jeremiah 3:14. And Paul employs the same figure in the New Testament when he says: I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2. {GC 381.2}[17]
§37
教会让自己的爱情转离基督，反而让属世的事物充满了自己的心，这种不忠于基督的行为，正好比作破坏婚姻契约的罪。所以《圣经》中就用这个表号来形容以色列偏离耶和华的罪，同时也生动地描述了上帝奇妙的大爱，说：我“向你起誓，与你结盟，你就归于我，这是主耶和华说的。”“你也极其美貌，发达到王后的尊荣。你美貌的名声传在列邦中，你十分美貌，是因我加在你身上的威荣。……只是你仗着自己的美貌，又因你的名声就行邪淫。”“以色列家，你们向我行诡诈，真像妻子行诡诈，离开她丈夫一样，这是耶和华说的。”“你这行淫的妻啊，宁肯接外人，不接丈夫。”（结16:8,13-15,32；耶3:20）[18]{GC 381.3}
§38
The unfaithfulness of the church to Christ in permitting her confidence and affection to be turned from Him, and allowing the love of worldly things to occupy the soul, is likened to the violation of the marriage vow. The sin of Israel in departing from the Lord is presented under this figure; and the wonderful love of God which they thus despised is touchingly portrayed: I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest Mine. And thou wast exceeding beautiful and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee. . . . But thou didst trust in thine own beauty, and playedst the harlot because of thy renown. As a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord; as a wife that committeth adultery, which taketh strangers instead of her husband! Ezekiel 16:8, 13-15, 32; Jeremiah 3:20. {GC 381.3}[18]
§39
在新约中，也有同样的话责备那些一面说自己是基督徒，一面追求与世俗为友过于追求上帝喜悦的人。使徒雅各说：“你们这些淫乱的人哪！岂不知与世俗为友，就是与上帝为敌吗？”（雅4:4）[19]{GC 382.1}
§40
In the New Testament, language very similar is addressed to professed Christians who seek the friendship of the world above the favor of God. Says the apostle James: Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. {GC 382.1}[19]
§41
启示录第十七章形容那妇人（巴比伦）说：“那女人穿着紫色和朱红色的衣服，用金子、宝石、珍珠为装饰，手拿金杯，杯中盛满了可憎之物。……在她额上有名写着说，奥秘哉，大巴比伦，作世上的淫妇和一切可憎之物的母。”先知说：“我又看见那女人喝醉了圣徒的血，和为耶稣作见证之人的血。”巴比伦又被称为“管辖地上众王的大城。”（启17:4-6,18）那在中古世纪称霸于基督教世界，凌驾各国君王之上的，乃是罗马教廷。以上所述的紫色和朱红色的衣服，以及黄金、宝石、珍珠等物，逼真地描述到那高傲的罗马教皇所自取高过一切君王的威风和奢华。没有任何其他势力，能像这个曾经残酷地逼迫基督门徒的教会那么切实地应验了“喝醉了圣徒的血”这一句话。巴比伦也被控告与“地上众王”发生不正当关系的罪。从前犹太的教会远离了耶和华而与邪教徒同盟，因此成了一个淫妇，这时罗马教会照样因追求属世权威的支持而污秽了自己，所以也得到这同样的罪名。[20]{GC 382.2}
§42
The woman (Babylon) of Revelation 17 is described as arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:...and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots. Says the prophet: I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus. Babylon is further declared to be that great city, which reigneth over the kings of the earth. Revelation 17:4-6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the magnificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared drunken with the blood of the saints as that church which has so cruelly persecuted the followers of Christ. Babylon is also charged with the sin of unlawful connection with the kings of the earth. It was by departure from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting herself in like manner by seeking the support of worldly powers, receives a like condemnation. {GC 382.2}[20]
§43
巴比伦称为“淫妇的母”，可见她的女儿就是那些迷恋于她的教义和遗传的各教会。这些教会都效法她的榜样，甘愿牺牲真理和上帝的悦纳，以求和世俗发生不正当的关系。启示录第十四章宣布巴比伦倾倒的信息，必是指着那些一度纯洁而后变成腐败的宗教团体。这个信息既然是随着审判的警告而发的，就必然是在末期宣扬的，所以它不可能单指罗马教会，因为那个教会已经在多年之前呈现堕落的态度。再者，在启示录第十八章中，上帝呼召他的子民从巴比伦出来。根据这节经文，上帝一定还有许多子民在巴比伦之中。试问现今基督的门徒多半是在哪些宗教团体当中呢？无疑地，他们多半是在一般信奉改正教的教会中。从前在这些团体发起的时候，它们曾勇敢地为上帝并为真理奋斗，而且有上帝的恩惠赐给他们。那时连一般不信的人也不得不承认福音的原则给社会带来了良好的影响。以色列的一位先知说：“你美貌的名声传在列邦中，你十分美貌，是因我加在你身上的威荣。”（结16:14）可是他们曾因那造成以色列败亡的同一个欲望而跌倒了，他们曾想与不敬虔的人结交，并效法他们的行为。“只是你仗着自己的美貌，又因你的名声就行邪淫。”（结16:15）[21]{GC 382.3}
§44
Babylon is said to be the mother of harlots. By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world. The message of Revelation 14, announcing the fall of Babylon must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries. Furthermore, in the eighteenth chapter of the Revelation the people of God are called upon to come out of Babylon. According to this scripture, many of Gods people must still be in Babylon. And in what religious bodies are the greater part of the followers of Christ now to be found? Without doubt, in the various churches professing the Protestant faith. At the time of their rise these churches took a noble stand for God and the truth, and His blessing was with them. Even the unbelieving world was constrained to acknowledge the beneficent results that followed an acceptance of the principles of the gospel. In the words of the prophet to Israel: Thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee, saith the Lord God. But they fell by the same desire which was the curse and ruin of Israel--the desire of imitating the practices and courting the friendship of the ungodly. Thou didst trust in thine own beauty, and playedst the harlot because of thy renown. Ezekiel 16:14, 15. {GC 382.3}[21]
§45
现今有许多改正教会正在步罗马教的后尘去与“地上的众王”行淫。这事应验在一些与属世政权勾结的国教，和其他追随世俗的许多基督教团体身上。而且“巴比伦”混乱的名称正适用于这些团体，它们都声称自己的信仰是以《圣经》为根据的，而又是分门别类，派别之多，几乎无法数算，各宗派的信条和理论自相矛盾。[22]{GC 383.1}
§46
Many of the Protestant churches are following Romes example of iniquitous connection with the kings of the earth--the state churches, by their relation to secular governments; and other denominations, by seeking the favor of the world. And the term Babylon--confusion--may be appropriately applied to these bodies, all professing to derive their doctrines from the Bible, yet divided into almost innumerable sects, with widely conflicting creeds and theories. {GC 383.1}[22]
§47
这些曾经脱离罗马教的教会除了与世俗行淫之外，还有她的另一些特点。[23]{GC 383.2}
§48
Besides a sinful union with the world, the churches that separated from Rome present other of her characteristics. {GC 383.2}[23]
§49
有一本罗马教的出版物辩论说：“如果说罗马教会崇敬圣像是有罪的话，那么，她的女儿，就是英国国教也犯了这同样的罪。因为她奉献给马利亚的教堂比奉献给基督的要多出十倍呢。”[24]{GC 384.1}
§50
A Roman Catholic work argues that if the Church of Rome were ever guilty of idolatry in relation to the saints, her daughter, the Church of England, stands guilty of the same, which has ten churches dedicated to Mary for one dedicated to Christ.--Richard Challoner, The Catholic Christian Instructed, Preface, pages 21, 22. {GC 384.1}[24]
§51
何布根斯博士在《论一千禧年》的论文中说：“莫想敌基督的精神和行为完全限于罗马教会。一般改正教会还有相当敌基督的成分在它们中间，若是说它们要从——腐败和邪恶的态度中完全改正过来，那还差得很远呢。”[25]{GC 384.2}
§52
And Dr. Hopkins, in A Treatise on the Millennium, declares: There is no reason to consider the antichristian spirit and practices to be confined to that which is now called the Church of Rome. The Protestant churches have much of antichrist in them, and are far from being wholly reformed from . . . corruptions and wickedness.--Samuel Hopkins, Works, vol. 2, p. 328. {GC 384.2}[25]
§53
关于长老会脱离罗马的问题，葛特利博士写道：“三百年前，本教会曾以一部敞开的《圣经》为标帜，并以‘查考《圣经》’为口号，走出罗马的门。”随后他又提出一个意义深长的问题说：“但他们是否已经完全脱离了巴比伦呢？”[26]{GC 384.3}
§54
Concerning the separation of the Presbyterian Church from Rome, Dr. Guthrie writes: Three hundred years ago, our church, with an open Bible on her banner, and this motto, Search the Scriptures, on her scroll, marched out from the gates of Rome. Then he asks the significant question: Did they come clean out of Babylon?--Thomas Guthrie, The Gospel in Ezekiel, page 237. {GC 384.3}[26]
§55
英国的著名布道家斯博金说：“英国国教似乎是完全被形式主义所捆绑了，但一般非国教的教会显然也被哲学派的无神主义所腐蚀了。许多我们心中所景仰的人竟一个一个地偏离了信仰的基本信条。我确知英国的心脏肺腑已经被可憎的无神主义所渗透了，而这种无神主义竟敢登上讲台宣称自己是基督教。”[27]{GC 384.4}
§56
The Church of England, says Spurgeon, seems to be eaten through and through with sacramentarianism; but nonconformity appears to be almost as badly riddled with philosophical infidelity. Those of whom we thought better things are turning aside one by one from the fundamentals of the faith. Through and through, I believe, the very heart of England is honeycombed with a damnable infidelity which dares still go into the pulpit and call itself Christian. {GC 384.4}[27]
§57
试问，这个大叛教的原因何在？不妨先问教会最早是怎样偏离纯正之福音的呢？乃是由于效法异教的作为，为要让异教徒更容易接受基督教。使徒保罗在他的时代就已声明，“那不法的隐意已经发动。”（帖后2:7）当使徒还在世的时候，教会是比较纯洁的。但“在第二世纪末叶，多数的教会呈现了一种新的状态，早期的纯洁不见了，而在年老的门徒死去之后，他们的儿女和新入教的信徒……便出来把教会改装一番。”为要争取更多人信教起见，他们把基督教信仰的崇高标准降低了，结果“一股异教的洪流涌进了教会，并带来了异教的风俗、习惯和偶像。”在基督教得到了属世统治者的优待和支持之后，成群的人就前来信奉基督教，许多人虽然在表面上是基督徒，“但在本质上还是异教徒，并且还在暗中敬拜他们的偶像。”[28]{GC 384.5}
§58
What was the origin of the great apostasy? How did the church first depart from the simplicity of the gospel? By conforming to the practices of paganism, to facilitate the acceptance of Christianity by the heathen. The apostle Paul declared, even in his day, The mystery of iniquity doth already work. 2 Thessalonians 2:7. During the lives of the apostles the church remained comparatively pure. But toward the latter end of the second century most of the churches assumed a new form; the first simplicity disappeared, and insensibly, as the old disciples retired to their graves, their children, along with new converts, . . . came forward and new-modeled the cause.--Robert Robinson, Ecclesiastical Researches, ch. 6, par. 17, p. 51. To secure converts, the exalted standard of the Christian faith was lowered, and as the result a pagan flood, flowing into the church, carried with it its customs, practices, and idols. --Gavazzi, Lectures, page 278. As the Christian religion secured the favor and support of secular rulers, it was nominally accepted by multitudes; but while in appearance Christians, many remained in substance pagans, especially worshiping in secret their idols.--Ibid., page 278. {GC 384.5}[28]
§59
这同一过程岂不是几乎在每一个自命为改正教之教会的历史中重演了吗？在这些教会的创办者，就是具有真实改正精神的人去世之后，他们的后代便起来“改装一番”了。他们一面盲目地拘泥于祖先们的教条，一面却拒绝一切比祖先所能看到的更进一步的真理，同时先贤们所留下的谦卑、克己、舍弃世界的榜样，他们却远远地偏离了。这样，“早期的纯洁不见了；”一股世俗的洪流涌进教会，并且“带来异教的风俗、习惯和偶像。”[29]{GC 385.1}
§60
Has not the same process been repeated in nearly every church calling itself Protestant? As the founders, those who possessed the true spirit of reform, pass away, their descendants come forward and new-model the cause. While blindly clinging to the creed of their fathers and refusing to accept any truth in advance of what they saw, the children of the reformers depart widely from their example of humility, self-denial, and renunciation of the world. Thus the first simplicity disappears. A worldly flood, flowing into the church, carries with it its customs, practices, and idols. {GC 385.1}[29]
§61
哀哉，那“与上帝为敌”的迷恋世俗的风气，目前在自称是跟随基督之人中间，该是多么普遍啊！基督教界中一般的教会已经多么严重地偏离了《圣经》所提出的谦卑、克己、纯洁和虔诚的标准啊！关于正当使用金钱的教训，卫斯理约翰曾说：“不要仅仅为满足眼福，或购买奢侈贵重的衣服，或不必要的首饰而浪费这宝贵的恩赐。也不要滥用钱财把自己的房屋装饰得特别美丽；或购买贵重而不必要的家具，图画，或进行大规模的装修。也不要为满足今生的骄傲，或博得世人的称赞与景仰而花费金钱。‘你若利己，人必夸奖你。’只要‘你穿着紫色袍和细麻布衣服，天天奢华宴乐，’一定有许多人称赞你的高贵风雅，并感激你的慷慨和款待。其实你不要出那么贵重的代价去买得人的称赞。宁可以上帝所赐的尊荣为满足。”可惜在现代许多的教会中，这样的教训竟被忽略。[30]{GC 385.2}
§62
Alas, to what a fearful extent is that friendship of the world which is enmity with God, now cherished among the professed followers of Christ! How widely have the popular churches throughout Christendom departed from the Bible standard of humility, self-denial, simplicity, and godliness! Said John Wesley, in speaking of the right use of money: Do not waste any part of so precious a talent, merely in gratifying the desire of the eye, by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses; in superfluous or expensive furniture; in costly pictures, painting, gilding. . . . Lay out nothing to gratify the pride of life, to gain the admiration or praise of men. . . . So long as thou doest well unto thyself, men will speak good of thee. So long as thou art clothed in purple and fine linen, and farest sumptuously every day, no doubt many will applaud thy elegance of taste, thy generosity and hospitality. But do not buy their applause so dear. Rather be content with the honor that cometh from God.--Wesley, Works, Sermon 50, The Use of Money. But in many churches of our time such teaching is disregarded. {GC 385.2}[30]
§63
社会上最流行的是口头上的宗教信仰。官员、政客、律师、医生、商人等，往往加入教会，来博得一般社会人士的尊重和信任，以便促进自己属世的利益。这样他们企图给自己所有不义的行为，加上一层基督化的色彩。各宗教团体既然收容了这些受过洗礼而依然迷恋于世俗的教友，并得到他们财富和势力的支持，便要更进一步地追求与世俗为友，博得众人的赞助。于是装饰得富丽堂皇的大教堂，在宽广的马路上建造起来了。参加礼拜的人穿戴着华贵而时髦的服装前来赴会。他们聘请一个有才干的传道人，并给他优厚的薪俸；让他上台给大家助兴，并吸引更多的听众。他们讲章万不可涉及流行的罪恶，却要使一般讲究时髦的人听得愉快入耳。这样，时髦的罪人就得以录在教会的名册之上，而他们时髦的罪恶也能在虚伪的敬虔之下掩饰过去了。[31]{GC 386.1}
§64
A profession of religion has become popular with the world. Rulers, politicians, lawyers, doctors, merchants, join the church as a means of securing the respect and confidence of society, and advancing their own worldly interests. Thus they seek to cover all their unrighteous transactions under a profession of Christianity. The various religious bodies, re-enforced by the wealth and influence of these baptized worldlings, make a still higher bid for popularity and patronage. Splendid churches, embellished in the most extravagant manner, are erected on popular avenues. The worshipers array themselves in costly and fashionable attire. A high salary is paid for a talented minister to entertain and attract the people. His sermons must not touch popular sins, but be made smooth and pleasing for fashionable ears. Thus fashionable sinners are enrolled on the church records, and fashionable sins are concealed under a pretense of godliness. {GC 386.1}[31]
§65
一个有领导作用的报刊有一次评论到一般基督徒对于世俗的态度，说：“不知不觉地，教会已经依附了时代的潮流，并已使其崇拜的形式适应现代的要求。”“凡足以增强宗教吸引力的方法和手段，教会都已经利用了。”还有一个作者在纽约独立报中对于美以美会当日的情况作了以下的评论：“那划分敬虔分子与不敬虔分子的界线已经模糊不明了，况且双方都在尽力把他们行动与享乐之方式的区别完全取消。”“现代的宗教既能迎合时流，结果那些愿意享受其利益而不必严格遵守其义务的人就大大增多了。”[32]{GC 386.2}
§66
Commenting on the present attitude of professed Christians toward the world, a leading secular journal says: Insensibly the church has yielded to the spirit of the age, and adapted its forms of worship to modern wants. All things, indeed, that help to make religion attractive, the church now employs as its instruments. And a writer in the New York Independent speaks thus concerning Methodism as it is: The line of separation between the godly and the irreligious fades out into a kind of penumbra, and zealous men on both sides are toiling to obliterate all difference between their modes of action and enjoyment. The popularity of religion tends vastly to increase the number of those who would secure its benefits without squarely meeting its duties. {GC 386.2}[32]
§67
郝瓦德克罗斯比说：“我们看到基督的教会离开他的理想那么远，不禁深为关怀。古时犹太人怎样与拜偶像的国家亲密来往，结果他们的心便偏离了上帝，照样，耶稣今日的教会也是因与不信的人联合，而把自己生活的神圣方式放弃了，去依从非基督化社会那种表面上合理而实际上邪恶的习俗；他们所提出的理由和所得出的结论都是与上帝的启示相违，并与一切美德的发展直接抵触的。”[33]{GC 387.1}
§68
Says Howard Crosby: It is a matter of deep concern that we find Christs church so little fulfilling the designs of its Lord. Just as the ancient Jews let a familiar intercourse with the idolatrous nations steal away their hearts from God, . . . so the church of Jesus now is, by its false partnerships with an unbelieving world, giving up the divine methods of its true life, and yielding itself to the pernicious, though often plausible, habits of a Christless society, using the arguments and reaching the conclusions which are foreign to the revelation of God, and directly antagonistic to all growth in grace.--The Healthy Christian: An Appeal to the Church, pages 141, 142. {GC 387.1}[33]
§69
在这种贪爱世俗和追求宴乐的潮流中，刻苦耐劳和为基督牺牲的精神几乎完全淹没了。“参加我们各教会宗教活动的一些男女还记得自己作儿童的时候曾受过克己牺牲的教育，以便对基督有所奉献并尽到服务的责任。”但“今日每当教会需要经费的时候，切不可叫任何人奉献。万万不可！却要设法举办一次联欢会，或演一出话剧！或开一次伪装的公审大会，或是化装的晚餐，或吃吃喝喝——无论如何，总要想出一些给大家助兴的方法。”[34]{GC 387.2}
§70
In this tide of worldliness and pleasure seeking, self-denial and self-sacrifice for Christs sake are almost wholly lost. Some of the men and women now in active life in our churches were educated, when children, to make sacrifices in order to be able to give or do something for Christ. But if funds are wanted now, . . . nobody must be called on to give. Oh, no! have a fair, tableau, mock trial, antiquarian supper, or something to eat--anything to amuse the people. {GC 387.2}[34]
§71
威斯康新省的省长华施本在一八七三年一月九日的新年致辞中声称：“我们需要一种律法来取缔一切足以养成赌博习惯的场所。这些场所到处皆是。就是教会往往也在无意之中作出魔鬼的工作。摸彩音乐会、投机性的赠品、彩签、义卖等等，有时固然以宗教或慈善事业为济助的对象，但其收入往往也作为比较没有价值的用途。诸如此类的彩票，奖品等等方法都教育人不出相当的代价而有所获得。让青年人这样不劳而获是最容易使他们受到腐蚀和毒害的。现在既有许多有身份的人士参加这一类的投机事业，同时还要安抚自己的良心说，这些钱都是有良好用途的，我们就不难看出为什么本省的青年时常养成这些投机性的游戏所必然产生的不良习惯。”[35]{GC 387.3}
§72
Governor Washburn of Wisconsin in his annual message, January 9, 1873, declared: Some law seems to be required to break up the schools where gamblers are made. These are everywhere. Even the church (unwittingly, no doubt) is sometimes found doing the work of the devil. Gift concerts, gift enterprises and raffles, sometimes in aid of religious or charitable objects, but often for less worthy purposes, lotteries, prize packages, etc., are all devices to obtain money without value received. Nothing is so demoralizing or intoxicating, particularly to the young, as the acquisition of money or property without labor. Respectable people engaging in these chance enterprises, and easing their consciences with the reflection that the money is to go to a good object, it is not strange that the youth of the state should so often fall into the habits which the excitement of games of hazard is almost certain to engender. {GC 387.3}[35]
§73
基督教界的各教会都被效法世界的精神所侵袭了。罗伯艾特金某一次在伦敦讲道时，曾对那普及英国的属灵退化状态，描绘了一幅黑暗的图景：真实正直的人已经寥若晨星了，也没有人把这事放在心上。今日的各教会中信奉宗教的人都是迷恋世俗，效法世界，贪图安逸，并喜爱名誉的。他们被召去为基督受苦，但他们连一点凌辱也不肯受。每一个教堂的大门上仿佛有字刻在上面说：“叛道，叛道，叛道！”如果大家能知道并能体会到这种情形，那么或许还有希望；可是哀哉！他们反而大声自夸，“我是富足，已经发了财，一样都不缺。”[36]{GC 388.1}
§74
The spirit of worldly conformity is invading the churches throughout Christendom. Robert Atkins, in a sermon preached in London, draws a dark picture of the spiritual declension that prevails in England: The truly righteous are diminished from the earth, and no man layeth it to heart. The professors of religion of the present day, in every church, are lovers of the world, conformers to the world, lovers of creature comfort, and aspirers after respectability. They are called to suffer with Christ, but they shrink from even reproach.... Apostasy, apostasy, apostasy, is engraven on the very front of every church; and did they know it, and did they feel it, there might be hope; but, alas! they cry, We are rich, and increased in goods, and stand in need of nothing. --Second Advent Library, tract No. 39. {GC 388.1}[36]
§75
巴比伦的大罪乃是她“叫万民喝邪淫大怒之酒”。这酒象征她因与世上的伟人发生不正当的关系而接受的谬论。“与世俗为友”腐蚀了她的信仰，她便散播了许多与《圣经》明文相抵触的假道，因此对全世界发挥了一种腐化的影响。[37]{GC 388.2}
§76
The great sin charged against Babylon is that she made all nations drink of the wine of the wrath of her fornication. This cup of intoxication which she presents to the world represents the false doctrines that she has accepted as the result of her unlawful connection with the great ones of the earth. Friendship with the world corrupts her faith, and in her turn she exerts a corrupting influence upon the world by teaching doctrines which are opposed to the plainest statements of Holy Writ. {GC 388.2}[37]
§77
罗马教会扣留《圣经》，不让人阅读，同时要众人都接受她的教训来代替《圣经》。宗教改革的工作原是要把《圣经》再放回到众人手中，可是今日的各教会岂不是在教训人把信仰建立在他们的教条上而不是在《圣经》上吗？著名的布道士查理彼彻论到一般基督教会说：“他们忌讳批评教条，正像从前的教父们忌讳批评自己所倡导崇拜圣徒和殉道者的事一样。现代的基督教团体已经把自己的手捆绑起来了，甚至一个人不能在他们中间任何一个团体中传道，除非他同意在《圣经》之外接受另一本书为标准。我们真可以说，现在的教条主义已经开始排斥《圣经》，像罗马教过去所作的一样，不过现在的方法还要微妙一些，这话也决不是出于幻想而说的。”[38]{GC 388.3}
§78
Rome withheld the Bible from the people and required all men to accept her teachings in its place. It was the work of the Reformation to restore to men the word of God; but is it not too true that in the churches of our time men are taught to rest their faith upon their creed and the teachings of their church rather than on the Scriptures? Said Charles Beecher, speaking of the Protestant churches: They shrink from any rude word against creeds with the same sensitiveness with which those holy fathers would have shrunk from a rude word against the rising veneration of saints and martyrs which they were fostering. . . . The Protestant evangelical denominations have so tied up one anothers hands, and their own, that, between them all, a man cannot become a preacher at all, anywhere, without accepting some book besides the Bible.... There is nothing imaginary in the statement that the creed power is now beginning to prohibit the Bible as really as Rome did, though in a subtler way.--Sermon on The Bible a Sufficient Creed, delivered at Fort Wayne, Indiana, Feb. 22, 1846. {GC 388.3}[38]
§79
当忠诚的教师们向人讲解上帝的圣言时，就必有一些学问渊博的人和自作聪明的传道人出来排斥这种教训为异端，借此使许多寻求真理的人偏离正路。若不是全世界已经因巴比伦的“酒”而醉迷不醒，就必有成群的人因《圣经》明白锋利的真理而折服了。但一般的宗教信仰看上去是那么混乱而互相矛盾，甚至众人不知道应该相信哪一些道理为真理。可见世界顽梗不化的罪是必须由教会负责的。[39]{GC 389.1}
§80
When faithful teachers expound the word of God, there arise men of learning, ministers professing to understand the Scriptures, who denounce sound doctrine as heresy, and thus turn away inquirers after truth. Were it not that the world is hopelessly intoxicated with the wine of Babylon, multitudes would be convicted and converted by the plain, cutting truths of the word of God. But religious faith appears so confused and discordant that the people know not what to believe as truth. The sin of the worlds impenitence lies at the door of the church. {GC 389.1}[39]
§81
启示录第十四章第二位天使的信息最早是在一八四四年夏季传开的，而且最适合于当时美国的各教会，因为那里是审判的警告宣传最广而被人广为拒绝的地方，又是各教会退化最为迅速的地方。但这第二位天使的信息在一八四四年还没有达到全面的应验。那时各教会固然因拒绝基督再来的信息，而经验了一次属灵方面的堕落；但那一次的堕落还不是完全的。当他们继续拒绝特别适合于本时代的真理时，他们便越降越低了。虽然如此，我们还不能说“巴比伦倾倒了，……因为列国都被她邪淫大怒的酒倾倒了。”到此为止，她还没有使列国都这样作。效法世界的精神和对于现代考验性之真理的冷淡态度，固然早已存在于基督教世界各国的改正教教会中，并且仍在蔓延发展；因此这些教会都包括在第二位天使可怕的斥责中。可是叛道的工作还没有达到最高峰呢。[40]{GC 389.2}
§82
The second angels message of Revelation 14 was first preached in the summer of 1844, and it then had a more direct application to the churches of the United States, where the warning of the judgment had been most widely proclaimed and most generally rejected, and where the declension in the churches had been most rapid. But the message of the second angel did not reach its complete fulfillment in 1844. The churches then experienced a moral fall, in consequence of their refusal of the light of the advent message; but that fall was not complete. As they have continued to reject the special truths for this time they have fallen lower and lower. Not yet, however, can it be said that Babylon is fallen,... because she made all nations drink of the wine of the wrath of her fornication. She has not yet made all nations do this. The spirit of world conforming and indifference to the testing truths for our time exists and has been gaining ground in churches of the Protestant faith in all the countries of Christendom; and these churches are included in the solemn and terrible denunciation of the second angel. But the work of apostasy has not yet reached its culmination. {GC 389.2}[40]
§83
《圣经》说明在救主复临之前，撒但要“行各样的异能神迹，和一切虚假的奇事，并且……行各样出于不义的诡诈；”于是那些“不领受爱真理的心，使他们得救”的人，便要得到“一个生发错误的心，叫他们信从虚谎。”（帖后2:9-11）及至各教会发展到这个地步，而教会与世俗的联合在基督教界全面实现之后，巴比伦的倾倒才能算为完全。这种变化乃是逐步发展的，所以启示录十八章四节的全面应验还在将来。[41]{GC 389.3}
§84
The Bible declares that before the coming of the Lord, Satan will work with all power and signs and lying wonders, and with all deceivableness of unrighteousness; and they that received not the love of the truth, that they might be saved, will be left to receive strong delusion, that they should believe a lie. 2 Thessalonians 2:9-11. Not until this condition shall be reached, and the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfillment of Revelation 14:8 is yet future. {GC 389.3}[41]
§85
组成巴比伦的各教会虽然因灵性的黑暗而远离了上帝，但基督的真信徒多半还是在这些团体中。他们当中有许多人还没有看明那特别适合于现时代的真理。也有不少人很不满意现状，并且正在渴望得到更清楚的亮光。他们妄想在自己所属的教会中看见基督的形象。当这些团体偏离真理越远，并与世俗越为接近时，这两等人之间的区别便要越为明显，而结果必要造成绝裂。时候将到，那些以爱上帝为至上的人不能再与那些“爱宴乐不爱上帝，有敬虔的外貌，却背了敬虔的实意”的人长久联合了。[42]{GC 390.1}
§86
Notwithstanding the spiritual darkness and alienation from God that exist in the churches which constitute Babylon, the great body of Christs true followers are still to be found in their communion. There are many of these who have never seen the special truths for this time. Not a few are dissatisfied with their present condition and are longing for clearer light. They look in vain for the image of Christ in the churches with which they are connected. As these bodies depart further and further from the truth, and ally themselves more closely with the world, the difference between the two classes will widen, and it will finally result in separation. The time will come when those who love God supremely can no longer remain in connection with such as are lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof. {GC 390.1}[42]
§87
启示录第十八章预指将来的教会因拒绝启示录第十四章六至十二节的三重警告而完全呈现第二位天使所预言的状况，那时，凡留在巴比伦的上帝的子民要听见他的呼召，叫他们与巴比伦断绝关系。这乃是那将要传给世界的最后信息；而且这个信息也必完成它的工作。当那些“不信真理，倒喜爱不义的人”大受欺骗而信从虚谎时，真理的亮光却要照耀一切敞开心门去接受它的人，于是一切仍然在巴比伦中的上帝的儿女必要听从他的呼召：“我的民哪，你们要从那城出来。”（启18:4；帖后2:12）[43]{GC 390.2}
§88
Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6-12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that believed not the truth, but had pleasure in unrighteousness (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: Come out of her, My people (Revelation 18:4). {GC 390.2}[43]