第25章 上帝永恒的律法
§1
第25章 上帝永恒的律法
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Chap. 25 - Gods Law Immutable
§3
“上帝天上的殿开了，在他殿中现出他的约柜。”（启11:19）上帝的约柜安放在圣所的第二层，也就是至圣所中。在这“本是天上事的形状和影像”的地上圣所的崇祀中，只有在赎罪大日，才能打开这第二层圣所，执行洁净圣所之礼。因此，约翰宣布：“上帝天上的殿开了，在他殿中现出他的约柜，”这是指着一八四四年天上的至圣所开了，基督进到那里去执行赎罪的最后工作。凡本着信心跟随他们大祭司进入至圣所的人，便得以看到上帝的约柜。他们在研究圣所的题目之后，便明白救主的职务有了变更，并且看见他这时正在上帝的约柜之前供职，用自己的血为罪人代求。[1]{GC 433.1}
§4
The temple of God was opened in heaven, and there was seen in His temple the ark of His testament. Revelation 11:19. The ark of Gods testament is in the holy of holies, the second apartment of the sanctuary. In the ministration of the earthly tabernacle, which served unto the example and shadow of heavenly things, this apartment was opened only upon the great Day of Atonement for the cleansing of the sanctuary. Therefore the announcement that the temple of God was opened in heaven and the ark of His testament was seen points to the opening of the most holy place of the heavenly sanctuary in 1844 as Christ entered there to perform the closing work of the atonement. Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary they had come to understand the Saviours change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners. {GC 433.1}[1]
§5
在地上圣所的约柜中，藏有两块石板，上面刻着上帝的十条诫命。这柜不过是保藏这两块法版的器皿，而且这柜之所以成为贵重而神圣，乃是因为其中神圣的诫命。当上帝天上的殿开了，他的约柜便显了出来。在天上的至圣所中，藏有上帝的律法——这律法乃是他在西乃的雷声轰轰中，亲口宣布，并亲自用指头写在石版上的。[2]{GC 433.2}
§6
The ark in the tabernacle on earth contained the two tables of stone, upon which were inscribed the precepts of the law of God. The ark was merely a receptacle for the tables of the law, and the presence of these divine precepts gave to it its value and sacredness. When the temple of God was opened in heaven, the ark of His testament was seen. Within the holy of holies, in the sanctuary in heaven, the divine law is sacredly enshrined--the law that was spoken by God Himself amid the thunders of Sinai and written with His own finger on the tables of stone. {GC 433.2}[2]
§7
在天上圣所中的上帝的律法，乃是伟大的原本。那些刻在石版上，并由摩西记录在他所著的五经中的律法，乃是真确无误的副本。凡能明白这一点重要真理的人便可以看出上帝律法的神圣性与不变性。他们空前地体会到救主以下一句话的威力：“就是到天地都废去了，律法的一点一划也不能废去。”（太5:18）上帝的律法既是他旨意的启示，是他品德的写真，就必“如天上确实的见证，”存到永远。上帝并没有取消诫命中的任何一条，也没有废掉其中的一点一划。诗人说：“耶和华啊，你的话安定在天，直到永远。”“他的训词都是确实的；是永永远远坚定的。”（诗119:89；111:7-8）[3]{GC 434.1}
§8
The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviours words: Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law. Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, as a faithful witness in heaven. Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: Forever, O Lord, Thy word is settled in heaven. All His commandments are sure. They stand fast for ever and ever. Psalm 119:89; 111:7, 8. {GC 434.1}[3]
§9
正像最初颁布律法的时候一样，第四诫今日仍是十诫的中心：“当记念安息日，守为圣日。六日要劳碌作你一切的工；但第七日是向耶和华你上帝当守的安息日；这一日你和你的儿女，仆婢，牲畜，并你城里寄居的客旅，无论何工都不可作；因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息；所以耶和华赐福与安息日，定为圣日。”（出20:8-11）[4]{GC 434.2}
§10
In the very bosom of the Decalogue is the fourth commandment, as it was first proclaimed: Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it. Exodus 20:8-11. {GC 434.2}[4]
§11
上帝的灵感动了那些研究《圣经》之人的心。他们深深地觉悟到自己过去一直忽视了创造主的安息日，无意中干犯了这条诫命。他们开始查究，为什么人要遵守七日的第一日来代替上帝所定为圣的日子。他们在《圣经》是找不出凭据证明第四诫已经废去，或是安息日已经更改了。当初赐给第七日的福气，也始终没有变动。他们素来是诚心追求明白并愿实行上帝旨意的，现在他们既然看出自己干犯了上帝的律法，便满心忧伤，并立即开始遵守主的安息日来表明自己是忠于上帝的。[5]{GC 434.3}
§12
The Spirit of God impressed the hearts of those students of His word. The conviction was urged upon them that they had ignorantly transgressed this precept by disregarding the Creators rest day. They began to examine the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly seeking to know and to do Gods will; now, as they saw themselves transgressors of His law, sorrow filled their hearts, and they manifested their loyalty to God by keeping His Sabbath holy. {GC 434.3}[5]
§13
敌人多次努力想要推翻他们的信仰。人人都能看出，如果这地上的圣所真是天上圣所的表样和模型，那么地上约柜中所藏的律法，自必也是天上约柜的律法的正确副本了；并且人若接受这有关天上圣所的真理，他也不得不承认上帝律法的要求，以及遵守第四诫安息日的义务。正因为人们反对这种真理，所以他们对于《圣经》内有关基督在天上圣所中服务的前后一贯的解释，也就起了剧烈而坚决的反对。人们竟想关闭上帝所开了的门，并打开上帝所关了的门。但那位“开了就没有人能关，关了就没有人能开的”主却说：“看哪，我在你面前给你一个敞开的门，是无人能关的。”（启3:7-8）基督已经开了至圣所的门，也就是开始在那里服务，所以有亮光从他所开的门中照射出来，显明第四诫仍然列在至圣所的律法之中；凡是上帝所建立的，没有人能推翻。[6]{GC 435.1}
§14
Many and earnest were the efforts made to overthrow their faith. None could fail to see that if the earthly sanctuary was a figure or pattern of the heavenly, the law deposited in the ark on earth was an exact transcript of the law in the ark in heaven; and that an acceptance of the truth concerning the heavenly sanctuary involved an acknowledgment of the claims of Gods law and the obligation of the Sabbath of the fourth commandment. Here was the secret of the bitter and determined opposition to the harmonious exposition of the Scriptures that revealed the ministration of Christ in the heavenly sanctuary. Men sought to close the door which God had opened, and to open the door which He had closed. But He that openeth, and no man shutteth; and shutteth, and no man openeth, had declared: Behold, I have set before thee an open door, and no man can shut it. Revelation 3:7, 8. Christ had opened the door, or ministration, of the most holy place, light was shining from that open door of the sanctuary in heaven, and the fourth commandment was shown to be included in the law which is there enshrined; what God had established, no man could overthrow. {GC 435.1}[6]
§15
凡已经接受亮光，明白基督的中保工作和上帝的律法之永恒性的人，都发现这些真理正是启示录第十四章中所显明的。这一章经文的信息乃是一个三重的警告，为要预备地上的居民迎见主的复临。“他施行审判的时候已经到了”的宣告，乃是指着基督为拯救人类而作的最后一段工作。这个宣告传出一种真理，这真理必须一直传到救主的中保工作结束，和他复临接他的子民去与他同住的时候。在一八四四年开始的审判工作必须继续下去，直到死人和活人的一切案件都决定为止。这样看来，这审判的工作是要延续到人类的宽容时期结束为止。为帮助人可以在审判之日站立得住起见，这信息便吩咐人说：“应当敬畏上帝，将荣耀归给他，”“应当敬拜那创造天、地、海和众水泉源的。”这里也提到接受这信息的结果，说：“圣徒的忍耐就在此。他们是守上帝诫命，和耶稣真道的。”可见人若要预备应付审判，就必须遵守上帝的律法。这律法将要在审判之日作为衡量世人品格的标准。使徒保罗说：“在上帝借耶稣基督审判人隐秘事的日子，”“凡在律法以下犯了罪的，也必按律法受审判。”“原来在上帝面前，……乃是行律法的称义。”（罗2:12-16）人若守上帝的律法，信心乃是首要的，因为“人非有信，就不能得上帝的喜悦。”“凡不出于信心的都是罪。”（来11:6；罗14:23）[7]{GC 435.2}
§16
Those who had accepted the light concerning the mediation of Christ and the perpetuity of the law of God found that these were the truths presented in Revelation 14. The messages of this chapter constitute a threefold warning (see Appendix) which is to prepare the inhabitants of the earth for the Lords second coming. The announcement, The hour of His judgment is come, points to the closing work of Christs ministration for the salvation of men. It heralds a truth which must be proclaimed until the Saviours intercession shall cease and He shall return to the earth to take His people to Himself. The work of judgment which began in 1844 must continue until the cases of all are decided, both of the living and the dead; hence it will extend to the close of human probation. That men may be prepared to stand in the judgment, the message commands them to fear God, and give glory to Him, and worship Him that made heaven, and earth, and the sea, and the fountains of waters. The result of an acceptance of these messages is given in the word: Here are they that keep the commandments of God, and the faith of Jesus. In order to be prepared for the judgment, it is necessary that men should keep the law of God. That law will be the standard of character in the judgment. The apostle Paul declares: As many as have sinned in the law shall be judged by the law, . . . in the day when God shall judge the secrets of men by Jesus Christ. And he says that the doers of the law shall be justified. Romans 2:12-16. Faith is essential in order to the keeping of the law of God; for without faith it is impossible to please Him. And whatsoever is not of faith is sin. Hebrews 11:6; Romans 14:23. {GC 435.2}[7]
§17
第一位天使呼召人“应当敬畏上帝，将荣耀归给他，”并要敬拜他为创造天地的主。为了要作到这一点，他们就必须顺从他的律法。智慧人说：“敬畏上帝，谨守他的诫命，这是人所当尽的本分。”（传12:13）人若不顺从上帝的诫命，他的敬拜就不能蒙上帝的喜悦。“我们遵守上帝的诫命，这就是爱他了。”“转耳不听律法的，他的祈祷也为可憎。”（约一5:3；箴28:9）[8]{GC 436.1}
§18
By the first angel, men are called upon to fear God, and give glory to Him and to worship Him as the Creator of the heavens and the earth. In order to do this, they must obey His law. Says the wise man: Fear God, and keep His commandments: for this is the whole duty of man. Ecclesiastes 12:13. Without obedience to His commandments no worship can be pleasing to God. This is the love of God, that we keep His commandments. He that turneth away his ear from hearing the law, even his prayer shall be abomination. 1 John 5:3; Proverbs 28:9. {GC 436.1}[8]
§19
人应当敬拜上帝的理由乃是因为他是创造主，而且所有的众生都因他而存在。所以在《圣经》中，每逢提到上帝要人尊崇敬拜他为超乎异邦万神之上的时候，总是引述他创造的权能为明证。“外邦的神都属虚无；唯独耶和华创造诸天。”（诗96:5）“那圣者说，你们将谁比我，叫他与我相等呢？你们向上举目，看谁创造这万象？”“创造诸天的耶和华，制造成全大地的上帝，……他如此说，我是耶和华，再没有别神。”（赛40:25-26；45:18）诗人说：“你们当晓得耶和华是上帝；我们是他造的，也是属他的。”“来啊，我们要屈身敬拜，在造我们的耶和华面前跪下。”（诗100:3；95:6）天上许多敬拜上帝的圣洁生灵，也提出他们尊崇他的理由说：“我们的主，我们的上帝，你是配得荣耀尊贵权柄的；因为你创造了万物。”（启4:11）[9]{GC 436.2}
§20
The duty to worship God is based upon the fact that He is the Creator and that to Him all other beings owe their existence. And wherever, in the Bible, His claim to reverence and worship, above the gods of the heathen, is presented, there is cited the evidence of His creative power. All the gods of the nations are idols: but the Lord made the heavens. Psalm 96:5. To whom then will ye liken Me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things. Thus saith the Lord that created the heavens; God Himself that formed the earth and made it: . . . I am the Lord; and there is none else. Isaiah 40:25, 26; 45:18. Says the psalmist: Know ye that the Lord He is God: it is He that hath made us, and not we ourselves. O come, let us worship and bow down: let us kneel before the Lord our Maker. Psalm 100:3; 95:6. And the holy beings who worship God in heaven state, as the reason why their homage is due to Him: Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things. Revelation 4:11. {GC 436.2}[9]
§21
在启示录第十四章中，天使呼唤人应当敬拜创造主：这预言提到一等因三重警告的结果而遵守上帝诫命的人。在诫命之中，有一条直接提出上帝为创造主。第四诫说：“第七日是向耶和华你上帝当守的安息日。……因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日。”（出20:10-11）论到安息日，主耶和华又说：“这日在我与你们中间为证据，使你们知道我是耶和华你们的上帝。”（结20:20）他又提出理由，说：“因为六日之内，耶和华造天地，第七日便安息舒畅。”（出31:17）[10]{GC 437.1}
§22
In Revelation 14, men are called upon to worship the Creator; and the prophecy brings to view a class that, as the result of the threefold message, are keeping the commandments of God. One of these commandments points directly to God as the Creator. The fourth precept declares: The seventh day is the Sabbath of the Lord thy God: . . . for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it. Exodus 20:10, 11. Concerning the Sabbath, the Lord says, further, that it is a sign, . . . that ye may know that I am the Lord your God. Ezekiel 20:20. And the reason given is: For in six days the Lord made heaven and earth, and on the seventh day He rested, and was refreshed. Exodus 31:17. {GC 437.1}[10]
§23
“安息日之成为创造工作的纪念，其要点乃在乎它时常向人提出应当敬拜上帝的真正理由，”因为他是创造主，我们是他造的。“因此，安息日乃是神圣敬拜的真基础，它以最动人的方式，发挥这伟大的真理，这是任何其他制度所不能作的。敬拜上帝——不单指在第七日的敬拜，而指一切的敬拜——的真基础，乃建立在创造主与受造之物中间的区别上。这个伟大的事实，永远不会废去，人也永远不可忘记。”上帝之所以在伊甸园制定安息日，乃是要把这个真理时常摆在人面前，所以何时我们仍以他为我们的创造主而敬拜他，则同时安息日也要继续的存留，作为这个事实的证据和纪念。如果安息日一直被普遍遵守的话，则人类的思想与爱情便要一直归向创造主，以他为尊崇敬拜的对象，而世上也就一直不会有拜偶像的人、无神主义者、或怀疑派了。遵守安息日乃是一个证据，表明遵守的人是忠于那“创造天、地、海和众水泉源”的真上帝。因此，在发出那吩咐人敬拜上帝并守他诫命的信息之后，接着便特别呼召他们要谨守第四条诫命。[11]{GC 437.2}
§24
The importance of the Sabbath as the memorial of creation is that it keeps ever present the true reason why worship is due to God--because He is the Creator, and we are His creatures. The Sabbath therefore lies at the very foundation of divine worship, for it teaches this great truth in the most impressive manner, and no other institution does this. The true ground of divine worship, not of that on the seventh day merely, but of all worship, is found in the distinction between the Creator and His creatures. This great fact can never become obsolete, and must never be forgotten.--J. N. Andrews, History of the Sabbath, chapter 27. It was to keep this truth ever before the minds of men, that God instituted the Sabbath in Eden; and so long as the fact that He is our Creator continues to be a reason why we should worship Him, so long the Sabbath will continue as its sign and memorial. Had the Sabbath been universally kept, mans thoughts and affections would have been led to the Creator as the object of reverence and worship, and there would never have been an idolater, an atheist, or an infidel. The keeping of the Sabbath is a sign of loyalty to the true God, Him that made heaven, and earth, and the sea, and the fountains of waters. It follows that the message which commands men to worship God and keep His commandments will especially call upon them to keep the fourth commandment. {GC 437.2}[11]
§25
在那些守上帝诫命和耶稣真道的人之外，第三位天使又提出了另一等人作为对照，并发出一种庄严而可畏的警告，来攻击他们的异端谬论：“若有人拜兽和兽像，在额上，或在手上，受了印记，这人也必喝上帝大怒的酒。”（启14:9-10）我们若要明白这道信息的意义，就必须用一种正确的方法来解释这些表号。这里所提到的兽、像、印记等，到底是代表什么呢？[12]{GC 438.1}
§26
In contrast to those who keep the commandments of God and have the faith of Jesus, the third angel points to another class, against whose errors a solemn and fearful warning is uttered: If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God. Revelation 14:9, 10. A correct interpretation of the symbols employed is necessary to an understanding of this message. What is represented by the beast, the image, the mark? {GC 438.1}[12]
§27
这一段预言中表号的线索在启示录第十二章里，就是那在基督降生时要毁灭他的龙。这条龙指撒但（启12:9），他曾鼓动希律王设法害死救主。后来在基督教初期的两百年中，撒但所用来打击基督和他的子民的，就是罗马帝国，在这个帝国中，异教盛行，所以那龙一方面代表撒但，同时也代表信奉异教的罗马国。[13]{GC 438.2}
§28
The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome. {GC 438.2}[13]
§29
在启示录第十三章形容另一个兽，它的形状“像豹，……那龙将自己的能力、座位和大权柄，都给了它。”大多数的改正教都相信这个表号是代表罗马教皇，因为他是承袭了古罗马帝国的能力、座位和权柄的。先知提到这个形状像豹的兽，说：“又赐给它说夸大亵渎话的口；……就开口向上帝说亵渎的话，亵渎上帝的名，并他的帐幕，以及那些住在天上的。又任凭它与圣徒争战，并且得胜；也把权柄赐给它，制服各族、各民、各方、各国。”（启13:1-10）这段预言与但以理七章所记的小角大致相同，不问而知其为罗马教皇。[14]{GC 439.1}
§30
In chapter 13 (verses 1-10) is described another beast, like unto a leopard, to which the dragon gave his power, and his seat, and great authority. This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: There was given unto him a mouth speaking great things and blasphemies. . . . And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy. {GC 439.1}[14]
§31
先知也说：“又有权柄赐给它，可以任意而行四十二个月。”又说：“我看见兽的七头中，有一个似乎是受了死伤。”后来又说，“掳掠人的必被掳掠，用刀杀人的必被刀杀。”这里所提到的四十二个月是与但以理七章的“一载、二载、半载，”即三年半，或一千二百六十日，都是同一个预指教皇掌权压迫上帝子民的时期。我们已经在上文提过，这一段时期从公元五三八年教皇兴起的时候起，直到一七九八年为止。届时，教皇被法国军队掳去，他的权势便“似乎是受了死伤，”预言的话便应验了：“掳掠人的必被掳掠。”[15]{GC 439.2}
§32
Power was given unto him to continue forty and two months. And, says the prophet, I saw one of his heads as it were wounded to death. And again: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. The forty and two months are the same as the time and times and the dividing of time, three years and a half, or 1260 days, of Daniel 7 - - the time during which the papal power was to oppress Gods people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, He that leadeth into captivity shall go into captivity. {GC 439.2}[15]
§33
在这一个阶段里预言又提出另一个表号。先知说：“我又看见另有一个兽从地中上来，有两角如同羊羔。”（启13:11）这一个兽的形状和兴起的方式，都说明它所代表的国家与先前几个表号所代表的国家不同。历代以来统治世界的几个大帝国，先知但以理在四大猛兽的预言中已经提过了。他提到那些国度兴起的时候，有“天的四风陡起，刮在大海之上。”（但7:2）在启示录第十七章中有一位天使解释说：“众水就是多民、多人、多国、多方。”（启17:15）“风”代表战争的风云。“天的四风陡起，刮在大海之上，”代表那些国度在战争和叛乱的惨状中兴起。[16]{GC 439.3}
§34
At this point another symbol is introduced. Says the prophet: I beheld another beast coming up out of the earth; and he had two horns like a lamb. Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when the four winds of the heaven strove upon the great sea. Daniel 7:2. In Revelation 17 an angel explained that waters represent peoples, and multitudes, and nations, and tongues. Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power. {GC 439.3}[16]
§35
但这个两角像羊羔的兽，却是“从地中上来”的。这一个国家既不是由于征服别的国家而兴起的，就必是在未曾有人占领过的疆土上渐渐而和平地成长起来的。她不可能在人烟稠密和邦国纷争的旧世界——即“多民、多人、多国、多方”的波涛汹涌之海——中兴起。她必是在新大陆出现的。[17]{GC 440.1}
§36
But the beast with lamblike horns was seen coming up out of the earth. Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World--that turbulent sea of peoples, and multitudes, and nations, and tongues. It must be sought in the Western Continent. {GC 440.1}[17]
§37
在公元一七九八年，新大陆上兴起了哪一个强盛伟大，并博得世人注意的国家呢？这个表号在此可以肯定下来了。有一个国家，而且只有这一个国家，应验了预言中所提出的各种特点，那就是美利坚合众国。许多历史家和演说家，也常在不知不觉中一再采用了《圣经》的口吻，几乎可以说是原文的字眼，来形容美国的兴起与成长。《圣经》中提到这个兽是“从地中上来。”这里所用的“上来”一词，据许多的译经家说：其原文字义乃是“像一棵植物生长出来。”再者，照我们先前所指出的，该国必须是在先前没有人占领过的疆土中兴起。有一位著名的作家形容美国的兴起，说，“她从荒凉之地神秘地出现，”又说，“我国好像一粒无声无息的种子，生长成为一个大国。”在一八五零年，欧洲有一个杂志提到美国为一个伟大的国家，说，“在寂静之地出现，权力与光荣日见增长。”艾福勒特在一次演说中，提到美国的创业先祖们，说：“他们岂是仅仅来寻找一片净土，以便归隐，不遭人的侵犯，而在遥远偏僻的地方，生活安全，使这小小的来顿教会可以享受信仰自由的权利吗？看哪，他们在和平的征服中，竟得了这么一片大地，竖起了十字架的旌旗。”[18]{GC 440.2}
§38
What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen coming up out of the earth; and, according to the translators, the word here rendered coming up literally signifies to grow or spring up as a plant. And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of the mystery of her coming forth from vacancy, and says: Like a silent seed we grew into empire.--G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was emerging, and amid the silence of the earth daily adding to its power and pride. --The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, . . . they have borne the banners of the cross!--Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11. {GC 440.2}[18]
§39
这兽“有两角如同羊羔。”这如同羊羔的两角象征着青春、纯洁、与柔和，这正是先知看见美国在一七九八年“上来”时的情形。那些最先逃到美国去的基督徒，原要寻找一个避难所，以便脱离君王的压迫和神父的残害。因此他们便决定，在政治自由与宗教自由的基础上建立一个政府。在美国的独立宣言中，便说明了这伟大的真理：“人人皆属平等”，并赋有不可侵犯之“求生存、求自由和求幸福”的权利。而且宪法也保证人民有自治的权利，由公众投票，推选代表来制定并执行律法。同时也承认人民有宗教信仰的自由，容许人人本着良心的指示去敬拜上帝。共和主义与改正教主义便成了国家的基本原则，这些原则就成了该国权势和繁荣的秘诀。凡是基督教界中遭受压迫和蹂躏的人，无不怀着关注与希望的心情来到该地，千万的人奔赴它的海岸，于是美利坚合众国便兴起而跻于地上列强之林了。[19]{GC 441.1}
§40
And he had two horns like a lamb. The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as coming up in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that all men are created equal and endowed with the inalienable right to life, liberty, and the pursuit of happiness. And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. {GC 441.1}[19]
§41
但这个“两角如同羊羔”的兽却“说话好像龙。它在头一个兽面前，施行头一个兽所有的权柄；并且叫地和住在地上的人，拜那死伤医好的头一个兽。……就迷惑住在地上的人，说：要给那受刀伤还活着的兽作个像。”（启13:11-14）[20]{GC 441.2}
§42
But the beast with lamblike horns spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; . . . saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11-14. {GC 441.2}[20]
§43
表号中有两角如同羊羔，说话好像龙。表明这个国家在其主张与行动之间存在着的惊人矛盾。一个国家的“说话”就是该国立法与司法当局的行动。借着这种行动，它就把先前提出作为国家政治基础的自由与和平的原则推翻了。预言中说到它“说话好像龙，”并且要“施行头一个兽所有的权柄，”这明显地预言到这个国家要发展一种偏狭和逼迫的精神，正如那龙与像豹的兽所代表的国家一样。预言中又提到这两角如同羊羔的兽，要“叫地和住在地上的人，拜那死伤医好的头一个兽。”这是说明这个国家当局将要强迫人民遵守某一条法令，这法令就是一种敬拜教皇的行为。[21]{GC 442.1}
§44
The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The speaking of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak as a dragon and exercise all the power of the first beast plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns causeth the earth and them which dwell therein to worship the first beast indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy. {GC 442.1}[21]
§45
这种行动对于立国的原则，对于自由公正的制度，以及率直而严肃的独立宣言和国家宪法，都是直接相反的。美国的创立者贤明地设法防止教会利用政治的势力，及其必然的结果，就是偏狭和逼迫的事，所以在宪法上制定了：“国家不得制定有关设立宗教或禁止行使宗教权利的法律，”并且“不得以任何宗教信仰作为美国公务员的必备资格。”由此可见政府当局唯有在公然破坏这些保障人民自由权利的法令之后，才能强迫实行这有关宗教礼节的事。但是主义与行动之间的矛盾，也正是预言表号中所披露的。那说话像龙的也正是那自称是纯洁、温和、与驯良而有两角如同羊羔的兽。[22]{GC 442.2}
§46
Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result--intolerance and persecution. The Constitution provides that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, and that no religious test shall ever be required as a qualification to any office or public trust under the United States. Only in flagrant violation of these safeguards to the nations liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns--in profession pure, gentle, and harmless--that speaks as a dragon. {GC 442.2}[22]
§47
它迷惑住在地上的人，说：“他们要给那受刀伤还活着的兽作个像。”这话很明白地指出，这个政府的立法权柄是属于人民的。这一点乃是最显著的凭据，证明这预言中的国家就是美国。[23]{GC 442.3}
§48
Saying to them that dwell on the earth, that they should make an image to the beast. Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy. {GC 442.3}[23]
§49
但是“兽的像”是什么？它是如何形成的？这个像是两角如同羊羔的兽所作的，又是给头一个兽作的，也是依照兽的样式而作的。既要知道“兽像”是什么样式，并如何形成的，我们就必须研究这个兽本身——罗马教——的特点。[24]{GC 443.1}
§50
But what is the image to the beast? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself--the papacy. {GC 443.1}[24]
§51
在早期的教会偏离福音纯朴的本质，而接受异教的仪式和风俗，变为腐败，并失去上帝的圣灵与能力之后，她要为操纵人民的良心起见，便寻求政治权力的支持。结果，便出现了罗马教教廷制度，由一个教会来统治国家的权力，并运用这权力来推进自己的目的，尤其是作为制裁“异端”之用。至于美国之作“兽像”，也必是先由宗教的势力来操纵政治的权柄，然后教会就要利用政府来遂行她的目的。[25]{GC 443.2}
§52
When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of heresy. In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. {GC 443.2}[25]
§53
何时教会握有政治权力，她总必运用这权力来制裁一切不接受她教义的人。凡步罗马教后尘而与属世权力结盟的基督教宗派，都曾表现一种相同的倾向，要限制众人的信仰自由。这从英国国会长期逼迫反对者的历史上可以看到一个实例。在第十六和第十七世纪，成千不信从国教的传道人竟被迫离开自己的教堂，还有许多教友与牧师被判罚款、囚禁、拷问、或死刑。[26]{GC 443.3}
§54
Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom. {GC 443.3}[26]
§55
离道反教的事曾经使早期的教会向政府请求援助，这就给罗马教廷——兽——开了一条进路。正如保罗所说：“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）照样，现代教会中离道反教的事也要为兽像预备条件。[27]{GC 443.4}
§56
It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy--the beast. Said Paul: There shall come a falling away, . . . and that man of sin be revealed. 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast. {GC 443.4}[27]
§57
《圣经》中提到在主来之前，宗教界必要呈现衰微的状态，正像早期的教会一样。“末世必有危险的日子来到。因为那时人要专顾自己，贪爱钱财，自夸、狂傲、谤渎、违背父母、忘恩负义、心不圣洁、无亲情、不解怨、好说谗言、不能自约、性情凶暴、不爱良善、卖主卖友、任意妄为、自高自大，爱宴乐不爱上帝；有敬虔的外貌，却背了敬虔的实意。”（提后3:1-5）“圣灵明说，在后来的时候，必有人离弃真道，听从那引诱人的邪灵，和鬼魔的道理。”（提前4:1）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。”所以凡“不领受爱真理的心，使他们得救”的人，“上帝就给他们一个生发错误的心，叫他们信从虚谎。”（帖后2:9-11）当教会到了这种不敬虔的地步时，早期教会所遭遇的同一结果便要接踵而至。[28]{GC 444.1}
§58
The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof. 2 Timothy 3:1-5. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils. 1 Timothy 4:1. Satan will work with all power and signs and lying wonders, and with all deceivableness of unrighteousness. And all that received not the love of the truth, that they might be saved, will be left to accept strong delusion, that they should believe a lie. 2 Thessalonians 2:9-11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries. {GC 444.1}[28]
§59
许多人认为各基督教会中信仰方面的分门别类，乃是一个确定的凭据，证明人无论如何努力，决不能迫使各教会联合为一。但是好几年来，在各教会中有一种强烈而不断得势的意见，赞成大家以共同的教义为基础，联合一致。为要成就这种联合起见，他们只好避免讨论一切得到各公会全体同意的题目——不论这些题目从《圣经》的观点上看来是多么重要。[29]{GC 444.2}
§60
The wide diversity of belief in the Protestant churches is regarded by many as decisive proof that no effort to secure a forced uniformity can ever be made. But there has been for years, in churches of the Protestant faith, a strong and growing sentiment in favor of a union based upon common points of doctrine. To secure such a union, the discussion of subjects upon which all were not agreed--however important they might be from a Bible standpoint--must necessarily be waived. {GC 444.2}[29]
§61
毕查耳牧师在一八四六年的一篇讲章中说：“各基督教宗派，不但是在各方面表现着惧怕人的心理，同时也在一种根本腐化的气氛中生活、动作、呼吸着。并且时刻在引起人们最卑鄙的动机，要他们避讳真理而向离道反教的势力屈膝，这岂不是与天主教发展的过程一样吗？我们岂不是重蹈她的覆辙吗？我们目前所见到的是什么呢？——又一次的全体会议：一次世界性的大会！福音同盟，和统一的教条！”这些事何时实现，那时，在追求完全联合的努力之下，就必再进一步借助于强权了。[30]{GC 444.3}
§62
Charles Beecher, in a sermon in the year 1846, declared that the ministry of the evangelical Protestant denominations is not only formed all the way up under a tremendous pressure of merely human fear, but they live, and move, and breathe in a state of things radically corrupt, and appealing every hour to every baser element of their nature to hush up the truth, and bow the knee to the power of apostasy. Was not this the way things went with Rome? Are we not living her life over again? And what do we see just ahead? Another general council! A worlds convention! Evangelical alliance, and universal creed!--Sermon on The Bible a Sufficient Creed, delivered at Fort Wayne, Indiana, Feb. 22, 1846. When this shall be gained, then, in the effort to secure complete uniformity, it will be only a step to the resort to force. {GC 444.3}[30]
§63
何时美国的一些主要的基督教会，在他们所有相同的教义上互相联合，那时它们便要运动政府去执行他们的教规，并支持他们的制度；美国的基督教就此为罗马教的教廷作了一个像，结果总不免要向一切反对的人施行法律的制裁。[31]{GC 445.1}
§64
When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result. {GC 445.1}[31]
§65
这有两角的兽“又叫众人，无论大小贫富，自主的为奴的，都在右手上，或是在额上，受一个印记。除了那受印记，有了兽名，或有兽名数目的，都不得作买卖。”（启13:16-17）第三位天使的警告乃是：“若有人拜兽和兽像，在额上，或在手上，受了印记，这人也必喝上帝大怒的酒。”这信息中所提到的兽，即两角兽所强迫人敬拜的对象，乃是启示录第十三章的头一个像豹的兽，也就是罗马教廷。“兽像”代表那在各基督教会借助政权来强迫众人遵从他们的教义时所必发展离道反教的机构。至于那“兽的印记”究竟是什么，我们还必须解释一下。[32]{GC 445.2}
§66
The beast with two horns causeth [commands] all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:16, 17. The third angels warning is: If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God. The beast mentioned in this message, whose worship is enforced by the two-horned beast, is the first, or leopardlike beast of Revelation 13 -- the papacy. The image to the beast represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The mark of the beast still remains to be defined. {GC 445.2}[32]
§67
先知警告人不要拜兽和兽像之后，又说：“圣徒的忍耐就在此，他们是守上帝诫命，和耶稣真道的。”先知在这里将守上帝诫命的人与拜兽和兽像并受它印记的人作一个对照，可见守上帝诫命的人站在一边，而干犯上帝律法的人则站在另一边，使人人可以看出，拜上帝的人和拜兽的人有什么区别。[33]{GC 445.3}
§68
After the warning against the worship of the beast and his image the prophecy declares: Here are they that keep the commandments of God, and the faith of Jesus. Since those who keep Gods commandments are thus placed in contrast with those that worship the beast and his image and receive his mark, it follows that the keeping of Gods law, on the one hand, and its violation, on the other, will make the distinction between the worshipers of God and the worshipers of the beast. {GC 445.3}[33]
§69
兽的特征以及兽像的特征，就是破坏上帝的诫命。先知但以理曾预言到小角（即罗马教廷），说他“必想改变节期，和律法。”（但7:25）使徒保罗也称这同一个权力为高抬自己超过上帝的“大罪人”。这两段预言是互相辅佐，彼此补充的。教廷唯有借着改变上帝的律法，才能高抬自己超过上帝。凡是明知真相而又遵守这被更改之律法的人，便是向那更改律法的权势致敬。这种行为就是效忠教皇来代替上帝的记号了。[34]{GC 446.1}
§70
The special characteristic of the beast, and therefore of his image, is the breaking of Gods commandments. Says Daniel, of the little horn, the papacy: He shall think to change times and the law. Daniel 7:25, R.V. And Paul styled the same power the man of sin, who was to exalt himself above God. One prophecy is a complement of the other. Only by changing Gods law could the papacy exalt itself above God; whoever should understandingly keep the law as thus changed would be giving supreme honor to that power by which the change was made. Such an act of obedience to papal laws would be a mark of allegiance to the pope in the place of God. {GC 446.1}[34]
§71
罗马教廷曾企图改变上帝的律法。那禁止人拜偶像的第二条诫命已被废除了，第四条诫命也被更改了。吩咐人遵守七日的第一日来代替第七日的安息日。但是那些罗马教徒却强辩说，第二诫是不必需的，因为已经包括在第一诫之内，所以说，他们现在所修订的律法，正是上帝的本意。可见这一项变更还不能算是先知所预言的改变。先知所预言的，乃是一种存心蓄意而经过深思熟虑的改变。先知说：“他必想改变节期和律法。”所以第四条诫命的更改，正好应验了先知的预言。因为这种改变完全以教会的权威为根据。从此可见教廷的势力竟公然高抬自己超过上帝。[35]{GC 446.2}
§72
The papacy has attempted to change the law of God. The second commandment, forbidding image worship, has been dropped from the law, and the fourth commandment has been so changed as to authorize the observance of the first instead of the seventh day as the Sabbath. But papists urge, as a reason for omitting the second commandment, that it is unnecessary, being included in the first, and that they are giving the law exactly as God designed it to be understood. This cannot be the change foretold by the prophet. An intentional, deliberate change is presented: He shall think to change the times and the law. The change in the fourth commandment exactly fulfills the prophecy. For this the only authority claimed is that of the church. Here the papal power openly sets itself above God. {GC 446.2}[35]
§73
安息日既然是上帝创造权能的记号，并说明上帝理应受人的尊崇和敬拜，所以当敬拜上帝的人注意第四诫为特征的时候，那些拜兽的人也要以破坏创造主的纪念日，而高举罗马教所定的圣日为特征。罗马教最初提出他傲慢的主张乃是在倡导星期日的事上，而且他最初利用政治的权力也是在强迫人遵守星期日为“主日”的事上。其实《圣经》中之所谓“主日”，却是指第七日，而不是第一日。因为基督说，“所以人子也是安息日的主。”并且第四诫也说明，“第七日是向耶和华你上帝当守的安息日。”此外，耶和华曾借先知以赛亚的口称安息日为“我的圣日。”（可2:28；赛58:13）[36]{GC 446.3}
§74
While the worshipers of God will be especially distinguished by their regard for the fourth commandment,--since this is the sign of His creative power and the witness to His claim upon mans reverence and homage,--the worshipers of the beast will be distinguished by their efforts to tear down the Creators memorial, to exalt the institution of Rome. It was in behalf of the Sunday that popery first asserted its arrogant claims (see Appendix); and its first resort to the power of the state was to compel the observance of Sunday as the Lords day. But the Bible points to the seventh day, and not to the first, as the Lords day. Said Christ: The Son of man is Lord also of the Sabbath. The fourth commandment declares: The seventh day is the Sabbath of the Lord. And by the prophet Isaiah the Lord designates it: My holy day. Mark 2:28; Isaiah 58:13. {GC 446.3}[36]
§75
常有人主张安息日乃是基督所更改的，其实基督自己的话就足以反证此说。在山边的宝训中，主说：“莫想我来要废掉律法和先知；我来不是要废掉，乃是要成全。我实在告诉你们，就是到天地都废去了，律法的一点一画也不能废去，都要成全。所以无论何人废掉这诫命中最小的一条，又教训人这样作，他在天国要称为最小的；但无论何人遵行这诫命，又教训人遵行，他在天国要称为大的。”（太5:17-19）[37]{GC 447.1}
§76
The claim so often put forth that Christ changed the Sabbath is disproved by His own words. In His Sermon on the Mount He said: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven, Matthew 5:17-19. {GC 447.1}[37]
§77
事实上，一般的改正教会也公认《圣经》中没有什么更改安息日的根据。在美国福音出版社和美国主日学联合会所发刊的出版物中，也明白地提到这一点。其中有一本书说：“新约《圣经》中没有一句话提到‘安息日’（指星期日，七日的第一日）的明确命令，也没有什么关于遵守该日的规章。”[38]{GC 447.2}
§78
It is a fact generally admitted by Protestants that the Scriptures give no authority for the change of the Sabbath. This is plainly stated in publications issued by the American Tract Society and the American Sunday School Union. One of these works acknowledges the complete silence of the New Testament so far as any explicit command for the Sabbath [Sunday, the first day of the week] or definite rules for its observance are concerned.--George Elliott, The Abiding Sabbath, page 184. {GC 447.2}[38]
§79
在另一部著作中说：“直到基督死的时候为止，还没有什么更改安息日的事；”并且“按着《圣经》的记载，使徒们也没有发过什么肯定的命令，提到废弃第七日的安息日，或遵守七日的第一日。”[39]{GC 447.3}
§80
Another says: Up to the time of Christs death, no change had been made in the day; and, so far as the record shows, they [the apostles] did not . . . give any explicit command enjoining the abandonment of the seventh-day Sabbath, and its observance on the first day of the week.--A. E. Waffle, The Lords Day, pages 186-188. {GC 447.3}[39]
§81
罗马教徒承认改变安息日的事是他们教会所作的，并且说，各改正教会遵守星期日，正是承认罗马教的权威。在《罗马教教义问答》一书中，曾提到顺从第四诫应守的日子，这样说：“在旧律法的时代，星期六是分别为圣的；但教会在耶稣基督的指示和上帝的圣灵引导之下，已经以星期日代替星期六；这样我们现在便是以星期日为圣，而不以第七日为圣了。所以现在星期日就算是主日了。”[40]{GC 447.4}
§82
Roman Catholics acknowledge that the change of the Sabbath was made by their church, and declare that Protestants by observing the Sunday are recognizing her power. In the Catholic Catechism of Christian Religion, in answer to a question as to the day to be observed in obedience to the fourth commandment, this statement is made: During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so now we sanctify the first, not the seventh day. Sunday means, and now is, the day of the Lord. {GC 447.4}[40]
§83
这种更改安息日的事已被视为罗马教会权力的证据，罗马教的作家也说：“把安息日改为星期日，这种运动已经得到各改正教会的承认；……他们既遵守星期日，就是承认罗马教会有权制定节期，并命令人遵守。”这样看来，安息日的更改岂不应当算为罗马教会的权柄证据或印记——“兽的印记”吗？[41]{GC 448.1}
§84
As the sign of the authority of the Catholic Church, papist writers cite the very act of changing the Sabbath into Sunday, which Protestants allow of; . . . because by keeping Sunday, they acknowledge the churchs power to ordain feasts, and to command them under sin.--Henry Tuberville, An Abridgment of the Christian Doctrine, page 58. What then is the change of the Sabbath, but the sign, or mark, of the authority of the Roman Church--the mark of the beast? {GC 448.1}[41]
§85
罗马教会并没有放弃它僭取至高权力的主张，所以当世人和各改正教会接受她所创立的“安息日”，而拒绝《圣经》中的安息日，他们事实上便是承认这种僭越的主张了。固然，他们或许要说这种改变有遗传和教父的著作为根据；但在他们这样讲的时候，他们却忽视了那使自己与天主教有所区别的原则——“《圣经》，唯有《圣经》，才是改正教会的宗教信仰。”今日的罗马教徒能看出这些人正是欺哄自己，并故意抹杀事实。罗马教徒既看到强迫人守星期日的运动博得众人的赞同，便甚欢喜，并确信此项运动终必使改正教会全体归投于罗马教的旗帜之下。[42]{GC 448.2}
§86
The Roman Church has not relinquished her claim to supremacy; and when the world and the Protestant churches accept a sabbath of her creating, while they reject the Bible Sabbath, they virtually admit this assumption. They may claim the authority of tradition and of the Fathers for the change; but in so doing they ignore the very principle which separates them from Rome--that the Bible, and the Bible only, is the religion of Protestants. The papist can see that they are deceiving themselves, willingly closing their eyes to the facts in the case. As the movement for Sunday enforcement gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome. {GC 448.2}[42]
§87
罗马教徒声称：“改正教会之遵守星期日，证明他们是自相矛盾，是向罗马教会的权威低头。”改正教会这种强迫人守星期日的运动，乃是一种强迫人敬拜教皇——兽——的运动。凡明知第四诫的条件而又故意遵守伪安息日来代替真安息日的人，正是向那制定这伪安息日的权力致敬。但各教会既利用政权强迫人遵行宗教的本分，它们便是为“兽”作了一个像；可见在美国所发起强迫人守星期日的运动，也就是一种强迫人拜兽和兽像的运动。[43]{GC 448.3}
§88
Romanists declare that the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the [Catholic] Church.--Mgr. Segur, Plain Talk About the Protestantism of Today, page 213. The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy--of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image. {GC 448.3}[43]
§89
但在以前的各世代中，有许多基督徒遵守星期日，以为这样行正是遵守了《圣经》中的安息日；况且在现今的各教会——罗马教会在内——中，也有很多真实的基督徒，诚心相信星期日就是上帝所设立的安息日。对于这一等人，上帝自必悦纳他们向他所表示的诚意和正直。但及至人要用法律来强迫人守星期日，而世人看明自己对于守真安息日的义务之后，那时凡干犯上帝的命令而顺从一种单凭罗马教的权威而制定之条例的人，就是尊敬教皇过于尊敬上帝了。他正是向罗马教致敬，也是向那执行教皇所定之法令的权力致敬，他正是拜兽和兽像了。此后，人若拒绝上帝所宣布为他权威印记的制度，而尊敬罗马教所用来标志其最高权力的制度，他们就此接受效忠罗马教的印记，也就是“兽的印记”了。唯有在这场争论明显地摆在民众之前，并要他们在守上帝的诫命与守人的法令二者选择其一之后，那些继续违背上帝律法的人就要受“兽的印记”了。[44]{GC 449.1}
§90
But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome--the mark of the beast. And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive the mark of the beast. {GC 449.1}[44]
§91
在第三位天使的信息中，有一道空前惊人的警告向人发出。这个招致上帝毫无怜悯之忿怒的罪，必是非常严重的。关于这桩重大的事，上帝决不让人茫然无知；在上帝降罚之前，那叫人不可犯这罪的警告必须向世人传扬，使人人可以知道自己为什么要受刑罚，并有机会逃脱。预言中提到第一位天使的信息要向“各国、各族、各方、各民”传扬。这第三位天使的警告既是这三重信息中的一部分，其范围自必是同样普遍的。预言中提到天使飞在空中，并用大声说，可见这信息势必引起全世界人类的注意。[45]{GC 449.2}
§92
The most fearful threatening ever addressed to mortals is contained in the third angels message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. Men are not to be left in darkness concerning this important matter; the warning against this sin is to be given to the world before the visitation of Gods judgments, that all may know why they are to be inflicted, and have opportunity to escape them. Prophecy declares that the first angel would make his announcement to every nation, and kindred, and tongue, and people. The warning of the third angel, which forms a part of the same threefold message, is to be no less widespread. It is represented in the prophecy as being proclaimed with a loud voice, by an angel flying in the midst of heaven; and it will command the attention of the world. {GC 449.2}[45]
§93
争执的结果必使全基督教界分为两大阵营：一边是守上帝诫命和耶稣真道的，另一边则是拜兽和兽像并受他印记的。虽然教会与政府要联合一致，用权力逼迫“众人，无论大小贫富，自主的为奴的，”叫他们受“兽的印记，”（启13:16）但上帝的子民却不肯接受，拔摩岛上的先知曾看见“那些胜了兽和兽的像，并他名字数目的人，都站在玻璃海上，拿着上帝的琴，唱上帝仆人摩西的歌，和羔羊的歌。”（启15:2-3）[46]{GC 450.1}
§94
In the issue of the contest all Christendom will be divided into two great classes--those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image and receive his mark. Although church and state will unite their power to compel all, both small and great, rich and poor, free and bond (Revelation 13:16), to receive the mark of the beast, yet the people of God will not receive it. The prophet of Patmos beholds them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God and singing the song of Moses and the Lamb. Revelation 15:2, 3. {GC 450.1}[46]