期刊(独立文件)E · 《健康》（HR）文章（1880

《健康》（HR）文章（1880—1889）

§1 《健康》（HR）文章（1880—1889）GOOD HEALTH1880年1月1日January 1, 1880对母亲们的呼吁Appeal to Mothers

§2 “让小孩子到我这里来，不要禁止他们。因为在天国的，正是这样的人”（太19：14）。{HR January 1, 1880, par. 1}

§3 “Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of Heaven.” {HR January 1, 1880, par. 1}

§4 在基督的日子，母亲们把孩子带到祂面前，让祂按手在他们头上，为他们祝福。她们藉此表示自己相信耶稣，并深切关心她们受托照顾之儿女现今和将来的福利。但门徒们却觉得没有必要只为关注孩子而打扰夫子。正当他们打发母亲们走开的时候，耶稣责备了他们，并吩咐群众让路给这些带着小孩的忠心母亲。祂说:“让小孩到我这里来，不要禁止他们；因为在天国的，正是这样的人。” {HR January 1, 1880, par. 2}

§5 In the days of Christ, mothers brought their children to him, that he might lay his hands upon them in blessing. By this act they showed their faith in Jesus, and the intense anxiety of their hearts for the present and future welfare of the little ones committed to their care. But the disciples could not see the need of interrupting the Master just for the sake of noticing the children, and as they were sending these mothers away Jesus rebuked the disciples, and commanded the crowd to make way for these faithful mothers with their little children. Said he, “Suffer little children, and forbid them not, to come unto me; for of such is the kingdom Heaven.” {HR January 1, 1880, par. 2}

§6 当母亲们穿过满是尘土的道路走近救主时，祂看见了她们抑制不住的眼泪和发抖的嘴唇，在默默地为儿女献上祷告。祂听见门徒责备的话，就立刻取消了他们的命令。祂充满大爱的心敞开着接纳小孩子。祂一个接一个地将他们抱在怀里为他们祝福，还有一个孩子靠着祂的胸膛酣睡了。耶稣就母亲的工作对她们讲了几句鼓励的话，给她们的心带来多大的安慰啊！当她们回忆那个值得记念的经历时，她们会带着何等喜乐的心情，思念耶稣的良善和慈悲啊！祂的恩言卸除了她们心头的重担，赋予她们新的盼望和勇气。她们疲劳的感觉全都消失了。 {HR January 1, 1880, par. 3}

§7 As the mothers passed along the dusty road, and drew near the Savior, he saw the unbidden tear and the quivering lip, as they offered a silent prayer in behalf of the children. He heard the words of rebuke from the disciples, and promptly countermanded the order. His great heart of love was open to receive the children. One after another, he took them in his arms and blessed them, while one little child lay fast asleep, reclining against his bosom. Jesus spoke words of encouragement to the mothers in reference to their work, and oh, what a relief was thus brought to their minds. With what joy they dwelt upon the goodness and mercy of Jesus, as they looked back to that memorable occasion. His gracious words had removed the burden from their hearts and inspired them with fresh hope and courage. All sense of weariness was gone. {HR January 1, 1880, par. 3}

§8 这个教训要给世世代代的母亲带来鼓舞。她们既尽力谋求儿女的福利，就有权把他们领到耶稣面前来。连母亲怀里的婴孩，祂都无比珍视。当母亲心中渴望得到她明知自己无力给予的帮助，和不能赐予的恩典，而将自己和儿女一起投靠基督慈悲的膀臂时，祂必接纳和祝福他们，将平安、盼望和喜乐赐给母亲和孩子。 {HR January 1, 1880, par. 4}

§9 This is an encouraging lesson to mothers for all time. After they have done the best they can do for the good of their children, they may bring them to Jesus. Even the babes in the mother’s arms are precious in his sight. And as the mother’s heart yearns for the help she knows she cannot give, the grace she cannot bestow, and she casts herself and children into the merciful arms of Christ, he will receive and bless them, he will give peace, hope, and happiness to mother and children. {HR January 1, 1880, par. 4}

§10 这是耶稣应许给一切母亲的宝贵特权。所要求的，只是把他们领到耶稣面前。上帝指派母亲的工作。这些孩子应该接受教育和训练，成为基督的门徒，“我们的儿子，从幼年好像树栽子长大；我们的女儿，如同殿角石，是按建宫的样式凿成的。”这种塑造、提炼和琢磨的工作是属于母亲的。孩子的品格必须培养。母亲要在孩子的心版上镌刻永垂不朽的教训。她如果忽略或让其他事物干扰这项神圣的工作，主就会不喜悦。她必须不理会不断变化和永不令人满意的时尚来来去去，不理会时尚爱好者的心专注于这些时尚。然而基督徒母亲肩负上帝所指派的工作。她如果与上帝有密切的联络，被祂的灵所充满，就不会忽略这项工作。 {HR January 1, 1880, par. 5}

§11 This is a precious privilege which Jesus has granted to all mothers. But to lead them to Jesus is not all that is required. God has given the mother a work to do. These children are to be educated and trained to become disciples of Christ, “that our sons may be as plants grown up in their youth, that our daughters may be as corner-stones polished after the similitude of a palace.” This work of molding, refining, and polishing, is the mother’s. The character of the child is to be developed. The mother must engrave upon the tablet of the heart lessons as enduring as eternity; and she will surely meet the displeasure of the Lord if she neglects this sacred work or allows anything to interfere with it. She must allow the ever-changing and never-satisfying fashions to come and go, letting the hearts of the devotees of fashion be set on these if they will. But the Christian mother has her God-appointed work, which she will not neglect if she is closely connected with God and imbued with his Spirit. {HR January 1, 1880, par. 5}

§12 父母在言谈举止上应该以身作则，因为这是他们的孩子效法的榜样。父母如果希望儿女为人正直，行事公义，自己就必须就正直，在理论和实际上为义。父母应当以礼相待，即便是在小事上。全家要以仁慈为规则。不要说粗话，不要吐恶言。父母在与子女相处时应运用自制、耐心、宽容、温柔和爱。他们应该记住，他们给孩子的榜样，会在他们身上重现。{HR January 1, 1880, par. 6}

§13 The example of the parents, in word and deportment, should be without fault; for this is the copy which is given their little ones to imitate. If parents desire their children to be right and do right, they must be right themselves in theory and in practice. Courtesy, even in little things, should be manifested by the parents toward each other. Universal kindness should be the law of the house. No rude language should be indulged, no bitter words should be spoken. Parents should exercise self-control, patience, forbearance, gentleness, and love, in dealing with their children. They should remember that the example they give their children, they will see reproduced in them. {HR January 1, 1880, par. 6}

§14 父母们应成为诚实的模范，因为这是每日要铭刻在儿童心中的教训。父母一生的事务，尤其是在教育训练儿女上，应受不偏不依的原则所管束。因为“孩童的动作，是纯洁、是正直，都显明他的本性”（箴20：11）。{HR January 1, 1880, par. 7}

§15 The parents should be models of truthfulness, for this is the daily lesson to be impressed upon the heart of the child. Undeviating principle should govern parents in all the affairs of life, especially in the education and training of their children. “Even a child is known by his doings, whether his work be pure, and whether it be right.” {HR January 1, 1880, par. 7}

§16 有人问一位著名的圣徒，孩子必须多大才可以成为基督徒。他回答说：“年龄没有关系。爱耶稣，相信，依赖，投靠祂，这些品质都符合儿童的天性。儿童一开始爱母亲，信赖母亲，他就会爱母亲的朋友耶稣，信赖耶稣。耶稣要成为他的朋友，接受他的爱和尊敬。” {HR January 1, 1880, par. 8}

§17 An eminent divine was once asked how old a child must be before there was reasonable hope of his being a Christian. “Age has nothing to do with it,” was the answer. “Love to Jesus, trust, repose, confidence, are all qualities that agree with the child’s nature. As soon as a child can love and trust his mother, then can he love and trust Jesus as the friend of his mother. Jesus will be his friend, loved and honored.” {HR January 1, 1880, par. 8}

§18 鉴于上述的事实，父母在这些善于观察的小眼睛和敏锐的感官之前，怎么小心地言传身教也不为过。我们的信仰是务实的。我们在家中和教会里一样需要宗教。我们的举止不可冷漠，严厉，令人生畏，而当以恩慈同情表现我们有温暖仁爱之心。耶稣应成为我们家中的贵宾。我们应当与祂交谈，向祂倾诉所有的苦衷，并讲论祂的爱、祂的恩典和祂的完全品格。敬虔的父母如果能将一切苦恼带到那背负众人重担之主耶稣面前，不为自己所无法解决的烦闷困惑生气和责骂，他们每天能给儿女多好的教训啊！应当教导儿童自己的心转向耶稣，就像鲜花朝太阳展开花瓣一样。 {HR January 1, 1880, par. 9}

§19 In view of the foregoing truthful statement, can parents be too careful in presenting precept and example before those watchful little eyes and sharp senses? Our religion should be made practical. It is needed in our homes as much as in the house of worship. There should be nothing cold, stern, and forbidding in our demeanor; but we should show, by kindness and sympathy, that we possess warm, loving hearts. Jesus should be the honored guest in the family circle. We should talk with him, bring all our burdens to him, and converse of his love, his grace, and his perfection of character. What a lesson may be daily given by godly parents in taking all their troubles to Jesus, the burden-bearer, instead of fretting and scolding over cares and perplexities they cannot help. The minds of the little ones may be taught to turn to Jesus as the flower turns its opening petals to the sun. {HR January 1, 1880, par. 9}

§20 雅各布在约瑟幼年时所给他的教训，提到自己如何坚定地信靠上帝，并屡次向他讲述有关祂慈爱和不断眷顾的宝贵凭据。这是约瑟被卖到拜偶像的民族中时最需要的教训。他在受到考验时就实行这些教训。在最严峻的试炼下，他仰望自己素来所信赖的天父。如果约瑟父亲的教训和榜样不是这样，灵感之笔就不会在圣史的篇章里写下约瑟的品格所显示的正直与美德的故事了。他早年在心中所得到的印象，在他遭遇猛烈的试探时保守了他的心，使他义正词严地说:“我怎能作这大恶，得罪上帝呢?” {HR January 1, 1880, par. 10}

§21 The lessons given Joseph in his youth by Jacob in expressing his firm trust in God and relating to him again and again the precious evidences of his loving-kindness and unceasing care, were the very lessons he needed in his exile among an idolatrous people. In the testing time he put these lessons to a practical use. When under the severest trial he looked to his Heavenly Father, whom he had learned to trust. Had the precepts and example of the father of Joseph been of an opposite character, the pen of inspiration would never have traced upon the pages of sacred history the story of integrity and virtue that shines forth in the character of Joseph. The early impressions made upon his mind garrisoned his heart in the hour of fierce temptation, and led him to exclaim, “How can I do this great wickedness, and sin against God?” {HR January 1, 1880, par. 10}

§22 在童年时代所留下的印象是最长久的。孩童耳闻目睹的事正在幼嫩的心智中划下深刻的线条，是后来的人生环境无法完全消除的。理智正在形成，情感也在接受方向，得到力量。某些行为经一再重复就成了习惯，以后经过严格的训练可能有所改善，但很少完全改变。千千万万的人未来的道路是由童年时父母的教育决定的。年轻的时候美德的道路就已经进入，它通向尊贵和永恒的生命;或者进入一条悖逆和堕落的道路，会导致不幸、耻辱和灵魂的毁灭。{HR January 1, 1880, par. 11}

§23 Childhood is the season in which the most abiding impressions may be made. What the child sees and hears is drawing deep lines upon the tender mind, which no after circumstances in life can entirely efface. The intellect is now taking shape, and the affections receiving direction and strength. Repeated acts in a given course become habits. These may be modified by severe training, in after life, but are seldom changed. The whole future course of thousands is determined by the education received from the parents in childhood. At an early age the path of virtue is entered upon, which leads to honor and eternal life; or the path of disobedience and vice, which leads to unhappiness, dishonor, and the ruin of the soul. {HR January 1, 1880, par. 11}

§24 上帝指派母亲的工作，要她遵照主的教训和劝勉养育自己的儿女。要将敬爱上帝的观念灌输在他们稚嫩的脑海中。在纠正他们的时候，要教育他们意识到他们是受上帝训诫的；祂不喜欢欺诈，不忠和罪恶。这样，孩子们的心就可以与上帝相联。他们的一切言行，都会考虑到上帝的荣耀。在以后的岁月中，他们就不会象被风中的芦苇那样，在癖性与义务之间摇曳不定了。{HR January 1, 1880, par. 12}

§25 The mother’s work is given her of God, to bring up her children in the nurture and admonition of the Lord. The love and fear of God should ever be kept before their tender minds. When corrected, they should be taught to feel that they are admonished of God, that he is displeased with deception, untruthfulness, and wrong-doing. Thus the minds of little ones may be so connected with God that all they do and say will be in reference to his glory; and in after years they will not be like the reed in the wind, continually wavering between inclination and duty. {HR January 1, 1880, par. 12}

§26 儿童的心如果自幼充满真理、纯洁和良善的美好形象，就必养成纯洁高尚的品味，思想也不容易败坏污秽。如果采取相反的做法，如果父母的心时常思想下流的情景，如果他们的谈吐始终是品格的不良方面，如果他们惯于抱怨别人的做法，儿童就会从这些轻蔑的话语中学到功课，并效法有害的榜样。这种邪恶的印象，犹如大麻疯的污秽一般，将伴随他们终生。. {HR January 1, 1880, par. 13}

§27 If in their tender years, the minds of children are filled with pleasant images of truth, of purity and goodness, a taste will be formed for that which is pure and elevated, and their imagination will not become easily corrupted or defiled. While if the opposite course is pursued, if the minds of the parents are continually dwelling upon low scenes; if their conversation lingers over objectionable features of character; if they form a habit of speaking complainingly of the course others have pursued, the little ones will take lessons from the words and expressions of contempt, and will follow the pernicious example. The evil impress, like the taint of the leprosy, will cleave to them in after life. {HR January 1, 1880, par. 13}

§28 敬畏上帝的母亲在幼儿身上所小心播撒的种子，将会长成公义树，开花结果。由敬畏上帝的父亲言传身教所给予的教训不久将会有丰富的收成，就像约瑟的情况一样。父母肯不肯反省自己教育训练儿女的工作，思考自己有没有凭着盼望和信心尽他们的全部责任，使这些儿女在主耶稣的日子成为喜乐的冠冕呢?他们有没有为儿女的福利操劳，使耶稣可以从高天垂顾，藉着祂所赐的圣灵洁净他们的努力呢?父母们，你们有权利预备儿女在今生发挥最大的作用，并至终分享来生的荣耀。 {HR January 1, 1880, par. 14}

§29 The seeds sown in infancy by the careful, God-fearing mother will become trees of righteousness, which will blossom and bear fruit; and the lessons given by a God-fearing father by precept and example, will, as in the case of Joseph, yield an abundant harvest by-and-by. Will parents review their work in the educating and training of their children, and consider whether they have done their whole duty in hope and faith that these children may be a crown of rejoicing in the day of the Lord Jesus? Have they so labored for the welfare of their children that Jesus can look down from Heaven and by the gift of his Spirit sanctify their efforts? Parents, it may be yours to prepare your children for the highest usefulness in this life, and to share at last the glory of that which is to come. {HR January 1, 1880, par. 14}

§30 1880年2月1日February 1, 1880对母亲们的呼吁Appeal to Mothers

§31 母亲们：上帝会让你的孩子带着良好的产业踏上人生的旅程。在这个世界上，祂有一件工作要人去做；为了同胞的利益和上帝的荣耀，为了完成这项工作，他必须拥有身体、精神和道德上的力量。{HR February 1, 1880, par. 1}

§32 Mothers, God would have your children start out on the journey of life with a good inheritance. He has a work for man to do in the world; and in order to perform this work for the benefit of his fellow-men and the glory of God, he must have physical, mental, and moral power. {HR February 1, 1880, par. 1}

§33 许多上帝要用作祂器皿的人，由于父母坏习惯的遗传，在出生时就失去了资格。当耶和华兴起参孙作为祂子民的拯救者时，祂要母亲在孩子出生以前就有良好的习惯。 {HR February 1, 1880, par. 2}

§34 Many whom God would use as his instruments have been disqualified at their birth by the previous wrong habits of the parents. When the Lord would raise up Samson as a deliverer of his people, he enjoined upon the mother correct habits of life before the birth of her child. {HR February 1, 1880, par. 2}

§35 上帝的使者向玛挪亚的妻子显现，告诉她将要生一个儿子。又嘱咐妇人说：“你当谨慎，清酒浓酒都不可喝，一切不洁之物也不可吃”（士13：3、4）。他告诉她孩子生下来就归上帝作拿细耳人。上帝必藉他拯救以色列人脱离非利士人的欺压。妇人去找她的丈夫，描述了天使的造访之后，又重复了天使的话。玛挪亚恳求耶和华说：“求祢再差遣那神人再到我们这里来，好指教我们当怎样待这将要生的孩子（士13：8）。{HR February 1, 1880, par. 3}

§36 The angel of God appeared to the wife of Manoah and informed her that she should have a son; and in view of this he gave her the important directions: “Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing.” And he informed her that her son would be a Nazarite from his birth, and that God would work through him to deliver Israel from the oppression of the Philistines. The woman sought her husband, and after describing the heavenly visitant, she repeated the message of the angel. Then Manoah entreated the Lord, “Let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.” {HR February 1, 1880, par. 3}

§37 上帝应允当他的祈请求。天使再次显现。玛挪亚急切地问他:“我们该怎样管教这孩子，怎样待他呢?”天使说：“我告诉妇人的一切事，她都当谨慎。葡萄树所结的都不可吃，清酒浓酒都不可喝，一切不洁之物也不可吃。凡我所吩咐的，她都当遵守“”（士13：13、14）。{HR February 1, 1880, par. 4}

§38 And when, in answer to this petition, the angel again appeared, Manoah’s earnest, anxious inquiry was, “How shall we order the child, and how shall we do unto him?” The angel answered, “Of all that I said unto the woman, let her beware. She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. All that I commanded her, let her observe.” {HR February 1, 1880, par. 4}

§39 在上帝给这位母亲的指示中，有一个教训要给所有的母亲，直到末日。如果玛挪亚的妻子随波逐流，她的身体就会因违犯自然的定律而衰弱，她的孩子也将与她同遭犯罪的惩罚。母亲在分娩之前实行严格的节制习惯，就可奠定未来那个人的正当品格的基础。上帝的命令非常明确，禁止使用葡萄树的果实。母亲为满足食欲而喝下的每一滴酒，都在危害后代的身体、精神和道德健康，是对上帝的直接犯罪。 {HR February 1, 1880, par. 5}

§40 In instructing this one mother, the Lord gave a lesson to all who should be mothers till the close of time. Had the wife of Manoah followed the prevailing customs, her system would have been weakened by violation of nature’s laws, and her child would have suffered with her the penalty of transgression. The basis of a right character in the future man is made firm by habits of strict temperance in the mother prior to the birth of her child. The divine command was very explicit, prohibiting the use of the fruit of the vine. Every drop of liquor taken by the mother as a gratification of the appetite is endangering the physical, mental, and moral health of her offspring, and is a direct sin against God. {HR February 1, 1880, par. 5}

§41 对这一教训不应漠不关心。父母如果暴饮暴食，或沉溺于对动物习性的满足，就会把他们腐败的血液和残缺的食欲传给他们的孩子，而孩子们的自制力和抵御诱惑的能力都不如父母。许多孩子在婴儿期就夭折了，还有更多的孩子由于父母罪恶的放纵而毁了今生和永生。{HR February 1, 1880, par. 6}

§42 This lesson should not be regarded with indifference. Parents who indulge in excess of eating and drinking, or in the gratification of the animal propensities, transmit their corrupted blood and vitiated appetites to their children, who have less self-control and less power to resist temptation than the parents had. Many children die in infancy, while many more are ruined for time and eternity, in consequence of the sinful indulgences of the parents. {HR February 1, 1880, par. 6}

§43 母亲的思想和感情也会对她留给孩子的遗产发挥巨大的影响。强烈的性格特征和变态的胃口都是由父母传给孩子的。许多人就这样接受了一种与生俱来、无法克服的罪恶倾向。如果母亲让她的思想停留在自己身上，变得乖戾和吹毛求疵，她孩子的性格就会证明这一点。如果她让扭曲的食欲来控制她，她就会在她的后代身上看到同样的表现。{HR February 1, 1880, par. 7}

§44 The thoughts and feelings of the mother will also have a powerful influence upon the legacy she gives her child. Strong traits of character, as well as perverted appetites, are transmitted from parents to children. Thus, many have received as a birthright almost unconquerable tendencies to evil. If the mother allows her mind to dwell upon herself, if she becomes peevish and fault-finding, the disposition of her child will testify to the fact. If she suffers strange freaks of appetite to control her, she will see the same reproduced in her offspring. {HR February 1, 1880, par. 7}

§45 人类的仇敌比许多父母更了解这个问题。他随时准备进行试探，而习俗和传统对母亲的思想有很强的影响。她没有总是为了求上帝的恩典而逃到祂那里去，以致得胜。她只是凭着一时的冲动，而不是凭着原则；她在孩子的性格中看到了自己在孩子出生之前的缺陷。父亲和母亲对此都负有责任。不智的顾问会敦促母亲满足每一个欲望和冲动，说是对后代的幸福至关重要。但是，根据圣经历史中呈现给我们的事实，母亲奉上帝的命令，负有最严肃的责任，要抑制变态的食欲。{HR February 1, 1880, par. 8}

§46 The enemy of souls understands this matter much better than many parents do, and he is ever ready with his temptations, while custom and tradition have a strong influence upon the mind of the mother. She does not always flee to God for grace that she may be an overcomer, but follows impulse rather than principle; and she sees reflected in the character of her child her own defects prior to its birth. Fathers as well as mothers are involved in this responsibility. Unwise advisers will urge upon the mother the gratification of every wish and impulse as essential to the well-being of her offspring. But in the light of facts presented to us in Bible history, the mother is by the command of God himself laid under the most solemn obligation to restrain perverted appetite. {HR February 1, 1880, par. 8}

§47 人类堕落的一个重要原因就是父母们可悲地忽视了他们自己的状况对孩子未来幸福的影响。母亲的负担常常过重；在她的孩子出生之前，太多的负担落在了她的身上。没有刻意使她周围的环境尽可能地令人愉快和舒服。应该采取相反的做法。我们就不会看到这么多身体有病、思想失衡、不适合任何负责任的职位的人。{HR February 1, 1880, par. 9}

§48 One great cause of the degeneracy of the race is the deplorable ignorance of parents in regard to the effect of their own condition upon the future well-being of their children. The mother is frequently overtaxed; too many burdens are allowed to rest upon her prior to the birth of her children. Care is not exercised to make her surroundings as cheerful and pleasant as possible. An opposite course should be pursued. We should not then see so many with diseased bodies and ill-balanced minds, unfitted for any responsible position. {HR February 1, 1880, par. 9}

§49 这一代人奇怪地缺乏原则，这使那些努力推进改革事业的人感到痛心。他们不寻求在管束他们的定律方面变得聪明。他们不研究如何保持良好的身体素质，这是精神和道德力量的基础。所忧虑的是：“我们吃什么，喝什么，穿什么?” {HR February 1, 1880, par. 10}

§50 The strange lack of principle which characterizes the men and women of this generation is heart-sickening to those who are endeavoring to advance the cause of reform. They do not seek to become intelligent in regard to the laws which govern them. They do not study how they may preserve to themselves a good physical constitution, which is the foundation of mental and moral power. The anxious inquiry is, “What shall we eat, and what shall we drink, and wherewithal shall we be clothed?” {HR February 1, 1880, par. 10}

§51 如果我们告诉吸烟酗酒的人，他对这些毒物的爱好正在逐渐地、必然地消耗掉生命的力量，他会说:“我知道，但我无法放弃这种爱好。我宁愿早死也要在有生之年享受这些刺激”。那些满足于缩短自己寿命的人，必须向上帝负责，因为上帝给了他们生命，让他们全身心地为祂服务。{HR February 1, 1880, par. 11}

§52 If we tell the liquor-drinker and tobacco-devotee that his indulgence in these poisons is gradually and surely wearing away the life-forces, he will say, “I know it, but I cannot give up the indulgence. I would rather die before my time and enjoy these stimulants while I do live.” Those who are content thus to shorten their own existence must answer to God for the life which he gave them to devote wholly to his service. {HR February 1, 1880, par. 11}

§53 但是人的责任远远超出了关注自己的幸福。那些使用茶、咖啡、烟草、酒，以牺牲健康为代价满足自己欲望的父母，因为这个习惯已经成为第二天性，不仅阻碍了自己的肉身生命和道德进步，还把他们的食欲，和他们缺乏道德力量克服这些嗜好的状态，遗传给他们的孩子。因此，他们所走的道路使罪恶积累和繁衍;社会遭到败坏，教会被诅咒，上帝受羞辱。 {HR February 1, 1880, par. 12}

§54 But man’s accountability extends beyond his own well-being. Those parents who gratify inclination at the expense of health, in the use of tea, coffee, tobacco, and liquor, because the habit has become second nature, are not only working against their own physical life and moral advancement, but they leave their appetite, and their want of moral power to overcome these indulgences, to their children. Thus the evil of their course is accumulating and multiplying; society is demoralized, the church is cursed, and God is dishonored. {HR February 1, 1880, par. 12}

§55 每个人都应该不断地问：什么是责任?我怎样做才能使我的孩子和社会受益，并荣耀上帝?我们如果想在道德和属灵上达到一个高水平，就必须每天都为之而活。我们目前的行动方针可能决定数百人行动的方针。我们必须向上帝交待我们本可以做却没有做的好事，因为我们藉着罪性的放纵，把自己置于身心软弱的境地，使上帝无法接受我们的服务。许多人感觉不到他们自私挥霍、放纵私欲，是犯了抢夺上帝之物的罪。今天的改革事业缺乏正直和具有道德价值的男男女女。{HR February 1, 1880, par. 13}

§56 The constant inquiry of every one should be, What is duty? What shall I do to benefit my children and society, and to glorify God? If we would reach a high standard in moral and spiritual attainments, we must live for this every day. Our present course of action may be determining the course of hundreds. We must render an account to God for the good we might have done but failed to perform because we had placed ourselves, through sinful indulgence, in a position of physical and mental weakness, where he could not accept our service. Many have but little sense of their sin in robbing God by selfish extravagance, and indulgence of perverted appetite. The cause of reform today is suffering for the want of men and women of integrity and moral worth. {HR February 1, 1880, par. 13}

§57 上帝的旨意已清楚地向所有的母亲启示。祂希望她们言传身教倡导健康改良。她们的脚应坚立于原则之上，决不违背上帝安置在她们身上的自然之律。母亲们若坚贞地“立定主意”（布利斯《效法但以理》），就必有自天而来的道德力量和恩典，藉着自己正直的行为和儿女的高尚品格，将她们的光照在世上。 {HR February 1, 1880, par. 14}

§58 The will of God has been plainly expressed to all mothers; he would have them, by precept and example, advocates of health reform. They should plant their feet firmly upon principle, in no case to violate the physical laws which God has implanted in their beings. “Standing by a purpose true,” with firm integrity, mothers will have moral power and grace from Heaven to let their light shine forth to the world, both in their own upright course and in the noble character of their children. {HR February 1, 1880, par. 14}

§59 我们已经把上帝所说关于母亲在她的孩子出生之前的注意事项告诉读者。但这还不是全部。天使加百列从天庭奉派来指导如何对待出生后的孩子，使父母在这个重要的问题上聪明起来。{HR February 1, 1880, par. 15}

§60 We have now brought before the reader what God has spoken in reference to the course of the mother before the birth of her children. But this is not all. The angel Gabriel was sent from the heavenly courts to give directions for the treatment of children after their birth, that parents might become intelligent upon this important subject. {HR February 1, 1880, par. 15}

§61 基督快要第一次降临的时候，一位天使带着好消息向撒迦利亚显现，对他说，他的妻子要生一个儿子，须起名叫约翰。天使说：“你必欢喜快乐，有许多人因他出世，也必喜乐。他在主面前将要为大，淡酒浓酒都不喝，从母腹里就被圣灵充满了”（路1：14、15）。{HR February 1, 1880, par. 16}

§62 About the time of Christ’s first advent, an angel appeared to Zacharias with a cheering message, telling him that his wife should bear a son, whose name should be called John. “And,” said the angel, “thou shalt have joy and gladness, and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.” {HR February 1, 1880, par. 16}

§63 加百列嘱咐撒迦利亚，约翰要养成严格的自律习惯，使他能胜任上帝交给他为基督预备道路的重要工作。当改革家的声音在旷野响起时，民间存在各种不节制的现象。酗酒和暴食正削弱人的体力，降低人的道德，使最恶心的罪行不显得有罪。当约翰发出声音来严厉斥责人们有罪的放纵时，他自己节制的习惯也将是对他的时代的放纵的谴责。{HR February 1, 1880, par. 17}

§64 Thus Gabriel enjoined upon Zacharias that John should be brought up with strictly temperate habits, that he might be fitted for the important work of reform which God would lay upon him to prepare the way for Christ. When the voice of the reformer was lifted up in the wilderness, intemperance in every form existed among the people. Indulgence in wine and luxurious food was lessening physical strength and debasing the morals, so that the most revolting crimes did not appear sinful. While the voice of John was to be heard in stern rebuke to the people for their sinful indulgence, his own abstemious habits were also to be a reproof of the excesses of his time. {HR February 1, 1880, par. 17}

§65 参孙和约翰的生活取得了重要的成果，如果不严格遵守生命和健康的定律，这是不可能实现的。因此，节制的习惯对他们来说是必不可少的。天上的信息不单是传给这两个杰出的人物，而是要代代相传直到我们的时代。{HR February 1, 1880, par. 18}

§66 Important results were to be realized in the lives of Samson and John, which could not be reached without strict obedience to the laws of life and health. Hence, temperate habits were indispensable to them. The communications from Heaven were not given solely for those two marked characters, but were to be handed down through successive generations to our time. {HR February 1, 1880, par. 18}

§67 父母如果希望自己的孩子拥有纯洁的道德和坚定的意志，拥有支配而不是被支配的能力，就必须充分意识到自己的责任，并永远维护自己的权利。如果他们想使自己的孩子有资格在此生有所作为，并使他们适合享有永生，他们的教育和训练必须从婴儿期开始。{HR February 1, 1880, par. 19}

§68 If parents would have their children come up with pure morals and firm integrity of purpose, with power to sway rather than to be swayed, they must have a full sense of their own responsibilities, and ever stand for the right. The education and training of their children must commence in infancy if they would qualify them for usefulness in this life, and give them a fitness for the immortal life. {HR February 1, 1880, par. 19}

§69 约翰所受的训练不符合社会的一般习俗。他将为他那个时代人们的思想指明了新的方向，使他们认识到获得一种更高尚人格的必要性。上帝会让他的仆人的性格按照神圣的模式来塑造。旷野是他的教室，群山是他常去的地方。在那里，他学会了克己，养成了饮食和衣着的简朴习惯。他的生活习惯纯洁和自然，以致他的思想没有被败坏，他的品格也没有被后来他蒙召去面对的错误影响所扭曲。{HR February 1, 1880, par. 20}

§70 The training of John was not to be in accordance with the ordinary customs of society. He was to be instrumental in giving new direction to the thoughts of the people of his day, and awakening them to the necessity of a nobler type of manhood. God would have the character of his servant moulded after the Divine Model. The wilderness was his schoolroom, the mountains his familiar haunts. There he learned to deny himself, and to cultivate simplicity of diet and of dress. His habits of life were so pure and natural that his ideas were not perverted, and his character was not warped by the wrong influences which he was afterward called to meet. {HR February 1, 1880, par. 20}

§71 蕴藏着取之不尽资源的自然大课本，在先知面前展开了。他在穷困和艰苦中学会了控制自己的体力和脑力，这样他就可以站在人们中间，像荒野中的岩石和山脉一样不为周围的环境所动。世界的救赎主论到约翰说：“我实在告诉你们，凡妇人所生的，没有一个兴起来大过施洗约翰的”（太11：11）。{HR February 1, 1880, par. 21}

§72 The great book of nature, with its inexhaustible stores, was open before the prophet. He was fitted through privation and hardship to control his physical and mental powers, that he might stand among the people as unmoved by surrounding circumstances as the rocks and mountains of the wilderness. The world’s Redeemer said of John, “Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist.” {HR February 1, 1880, par. 21}

§73 1880年3月1日March 1, 1880父母的工作The Work of Parents

§74 父母教育和训练孩子的思想，是在从事一项伟大而崇高的工作。很少有人认识到尽量保持青春的气质，不使自己的性情变得冷酷无情的重要性。上帝喜欢父母把成年人的力量、智慧和老练与儿童的纯真结合起来。有些人根本没有享受过真正的童年生活。他们从来没有欣赏过人生萌芽时期的自由、纯朴与生机。他们被叱骂、遇冷待、受鞭笞、遭谴责，以致儿童的天真率直和诚心信赖被恐惧、嫉妒、猜忌和欺诈所取代。这等人很少有使自己亲爱的儿女享受快乐童年的气质。但是很少有人意识到保持自己的年轻感情的重要性，而且要尽可能地保持这种感情，不要变得苛刻和无情。上帝希望父母能将孩子优雅的纯朴与成年人的力量、智慧和成熟融合在一起。有些人从未有过真正的童年。他们从来没有享受过自由、简单和新鲜的萌芽生活。他们被责骂、冷落、责备和殴打，直到孩子的天真和信任变成了恐惧、嫉妒、嫉妒和欺骗。这样的人很少有能让自己亲人的童年快乐的特点。{HR March 1, 1880, par. 1}

§75 Parents, in disciplining and training the minds of their children, are engaged in a grand and noble work. But too few realize the importance of retaining, as far as possible, their own youthful feelings, and not becoming harsh and unsympathizing in their nature. God would be pleased to have parents mingle the graceful simplicity of a child with the strength, wisdom, and maturity of manhood and womanhood. Some never had a genuine childhood. They never enjoyed the freedom, simplicity, and freshness of budding life. They were scolded and snubbed, reproved and beaten, until the innocency and trustful frankness of the child was exchanged for fear, envy, jealousy, and deceitfulness. Such seldom have the characteristics that will make the childhood of their own dear ones happy. {HR March 1, 1880, par. 1}

§76 父母不要催促儿女结束童年生活。给他们的教训，应能激发他们高尚的宗旨，但依然让他们作小孩子，带着淳朴的信心、正直和诚实长大，预备好进入天国。 {HR March 1, 1880, par. 2}

§77 Parents should never hurry their children out of their childhood. Let the lessons given them be of that character which will inspire their hearts with noble purposes; but let them be children, and grow up with that simple trust, candor, and truthfulness, which will prepare them to enter the kingdom of Heaven. {HR March 1, 1880, par. 2}

§78 母亲每天对她孩子的影响，是在为他们的永生或永死做准备。她在家中的操劳，其作用要超过讲台上的传道人，甚至超过宝座上的君王。上帝的大日必显明世界欠敬虔的母亲多大的债，因为她们生育了无畏地维护真理和从事改革运动的人，——就是那些有勇气，有胆识，在磨练和试探中坚立不移，宁愿选择崇高圣洁的真理事工和上帝的荣耀，而舍弃属世的尊荣甚至生命的人。 {HR March 1, 1880, par. 3}

§79 The mother’s daily influence upon her children is preparing them for eternal life or death. She exercises a power in her home more decisive than the minister in the desk, or even the king upon his throne. The day of God will reveal how much the world owes to godly mothers for men who have been unflinching advocates of truth and reform,—men who have been bold and brave to do, and who have stood unshaken amid trials and temptations; men who chose the high and holy interests of truth, and the glory of God, before worldly honor or life itself. {HR March 1, 1880, par. 3}

§80 当审判开始，案卷展开，伟大的审判之主宣布说“好”，并将永生的荣耀冠冕戴在胜利者的头上时，许多人必要在宇宙的观众之前脱下他们的冠冕，指着自己的母亲道：“她靠着上帝的恩典造就了我。她的教训，她的祷告，使我蒙福得着永远的救恩”。” {HR March 1, 1880, par. 4}

§81 When the Judgment shall sit, and the books shall be opened, when the “well done” of the great Judge is pronounced, and the crown of immortal glory is placed upon the brow of the victor, many will raise their crown in sight of the assembled universe, and pointing to their mother say, “She made me all I am, through the grace of God. Her instruction, her prayers, have been blessed to my eternal salvation.” {HR March 1, 1880, par. 4}

§82 我们会向母亲们指出哈拿。灵感之笔为了我们的益处把她的历史记录下来。她的丈夫有钱有势，但是他爱上帝并敬畏祂。她是一个非常虔诚、谨慎谦卑、常祈祷、有信心的女子。他们的儿子是应许所生的，是对祈祷的应允。他母亲给他起名叫塞缪尔，意思是“求问耶和华”。{HR March 1, 1880, par. 5}

§83 We would refer mothers to Hannah, whose history is traced for our benefit by the pen of inspiration. Her husband was a man of influence and wealth, but he loved and feared God. She was a woman of deep and earnest piety, conscientious and humble,—a woman of prayer and of faith. Their son was a child of promise, given in answer to prayer. His mother called him Samuel, which means, “asked of the Lord.” {HR March 1, 1880, par. 5}

§84 在他生命的最初阶段，她塑造了他的品格。她为上帝而训练他，等他长大了，她就忠实地履行了在他出生前立下的誓言，将他献给主。她带着这个宝贵的礼物来到示罗，将孩子给交以利，使他能终身在耶和华的殿中侍立在以利面前。对忠心的哈拿来说，这是多大的牺牲啊。她虽然与他分离，却没有忘记他。她常常为他祷告，每年都为他做一件小外套。她同丈夫来献年祭的时候，就把这礼物带给他，当作爱的信物。她每缝一针衣服，都在祈求使她的儿子纯洁、高尚、忠诚。她有幸看到他在上帝和人的喜悦中长大，始终谦卑、虔诚、积极履行职责，认真侍奉上帝。{HR March 1, 1880, par. 6}

§85 During the earliest part of his life, she had the molding of his character. She trained him for God, and then, as soon as he was old enough, she proceeded to faithfully fulfill the vow made previous to his birth, that he should be the Lord’s. Taking this precious gift and journeying to Shiloh, she there presents him to Eli that he may minister before him in the house of the Lord all the days of his life. What a sacrifice is this on the part of faithful Hannah. But though separated from him, he is not forgotten. He is the subject of her prayers, and every year she makes him a little coat; and when she comes with her husband to the yearly sacrifice, she presents it to him as a token of her love. With every stitch of that coat she had breathed a prayer that her son might be pure, noble, and true. And she had the privilege of seeing him grow up to youth in favor with God and man, ever humble, reverent, prompt to duty, and earnest in the service of God. {HR March 1, 1880, par. 6}

§86 这位敬虔的母亲没有劳神将她儿子的手放在世人的手中，让他顺从世上的风俗习惯，而是设法把他的手放在上帝的手中，使他与一切智慧、善良和能力的源泉联系起来。将来当塞缪尔领受荣耀的冠冕时，他必怀着敬意将它在宝座前挥舞，并高兴地承认:他母亲的忠实教训，凭借基督的功劳，他才获得不朽的荣耀。 {HR March 1, 1880, par. 7}

§87 This godly mother did not labor to place the hand of her son in that of the world, that he might follow its customs and practices; but she sought to place his hand in the hand of the Lord, thus connecting him with the Source of all wisdom, goodness, and power. When Samuel shall receive the crown of glory, he will wave it in honor before the throne, and gladly acknowledge that the faithful lessons of his mother, through the merits of Christ, have crowned him with immortal glory. {HR March 1, 1880, par. 7}

§88 在这位圣徒的生活和以利疏忽责任的不幸历史之间，灵感之笔刻画出多么鲜明的对比啊！有些父母对孩子过于严厉，常常折断树枝，而不是明智地折弯它。另一些父母，如以利，则过于纵容，未能适当地约束他们。父母们很少意识到不让他们的孩子健全和受必要的约束，让他们带着不受控制的情欲和自私堕落的习惯成长所造成的危害。以利在这方面玩忽职守，让整个希伯来民族都感受到了。他儿子的罪就如大麻疯、传遍以色列全营。但是他没有足够的意志力来约束他们。因为他没有培养这种意志，上帝就定了他的罪。如果他没有能力做到这一点，没有能力通过操练而获得使他成为智慧忠诚之父亲的品质，上帝的惩罚是不会如此沉重地落在他身上的。他明知他儿子们的行为玷污了上帝的殿和崇事；但他爱安逸、宁静与平和胜过爱纯洁和公义。HR March 1, 1880, par. 8}

§89 What a contrast has the pen of inspiration drawn between the life of this holy man and the mournful history of the neglected duty of Eli. While some parents are too severe in dealing with their children, often breaking the twig instead of judiciously bending it, others, like Eli, are too indulgent, and fail to properly restrain them. Parents little realize the harm done by withholding from their children wholesome and needed restraint, and by allowing them to grow up with uncontrolled passions, and selfish, debasing habits. Eli’s neglect of duty in this respect was felt by the whole Hebrew nation. The sin of his sons spread like the leprosy throughout the entire camp of Israel; but he did not possess sufficient force of character to restrain them. It was because he did not cultivate this that the Lord condemned him. If he could not have done so, if it had been beyond his power to obtain by exercise those qualities which would make him a wise and faithful father, then the retributive justice of God would not have fallen so heavily upon him. He knew that his sons profaned the house and service of God by their conduct; but he loved ease, quiet, and peace, more than purity and righteousness. {HR March 1, 1880, par. 8}

§90 以利本来应该温柔而坚决地管教他的两个儿子。这一努力失败后，他应该采取更为迅速和严厉的措施。他拒绝这样做，于是以威严秉公义的上帝就接手这一事务，让灾难和失败临到他们，迅速结束了他们罪恶的职业生涯，不仅他们和他们的父亲死亡，还给所有的以色列人带来羞辱。{HR March 1, 1880, par. 9}

§91 Eli should have gained control of his sons by gentle firmness; but when this failed, more prompt and severe measures should have been employed. This he refused to do, and God, who doeth terrible things in righteousness, finally took the matter into his own hands, and speedily brought their sinful career to a close by allowing disaster and defeat to come upon them, resulting not only in death to themselves and to their father, but in disgrace to all Israel. {HR March 1, 1880, par. 9}

§92 所有儿童和青年的父母和监护人都应接受这一深刻的教训。如果父母有约束孩子的能力，却没有行使这种权力，如果允许罪恶存在并增加，而他们又太懒惰或自私而不予以纠正，那么他们必然要为其后果负责。自私和情欲不是小事。它们给我们的家庭带来不幸，给所有与我们交往的人带来不幸，给我们自己，也许还有成千上万的别人带来永远的毁灭。{HR March 1, 1880, par. 10}

§93 This impressive lesson is given to all parents and guardians of children and youth. If parents have restraining power and fail to exercise it over their children, and if sin is permitted to exist and increase, and they are too indolent or selfish to correct it, they are surely accountable for the evil which results. Selfishness and passion are no trifles. They bring unhappiness to our homes, unhappiness to all with whom we associate, and eternal ruin to ourselves and perhaps to thousands of others. {HR March 1, 1880, par. 10}

§94 在所罗门的儿子和继承人罗波安身上，我们还有一个实例。他是刚愎自用的国王，拒绝有经验的顾问，崇尚暴虐的权力。因着他的影响，百姓陷入偶像崇拜。原因在于他母亲是拜偶像的亚扪人。这里显露了所罗门与外邦女子联姻的犯罪后果。罗波安接受了他母亲的品格印记，因为这个不信神的妇人，上帝许多的子民成为拜偶像的人。{HR March 1, 1880, par. 11}

§95 In the case of Rehoboam, the son and successor of Solomon, we have another example. He was a headstrong, self-willed king; he rejected experienced counselors, claimed tyrannical power, and through his influence the people went into idolatry. The reason is given. His mother was an Ammonite, an idolater. Here the result of Solomon’s sin in contracting marriage with heathen women is revealed. Rehoboam received his stamp of character from his mother, and through this one godless woman many of the people of God became idolaters. {HR March 1, 1880, par. 11}

§96 灵感之笔将这些事情记录下来，作为对父母的鞭策和警告。母亲手中有权柄，可以用来荣耀上帝。她可以在她的孩子身上建立起高贵、善良、坚定的品质；也可以纵容他们，或者她自己表现出不耐烦和情欲，鼓励他们养成那些最终会毁了他们的品格。母亲的环境也许是卑微的；但她的感化力若与父亲的相结合，就必永远长存。母亲向善的力量，是世上仅次于上帝的最强有力的。 {HR March 1, 1880, par. 12}

§97 The pen of inspiration has traced these things as encouragements and warnings to fathers and mothers. The mother has a power in her hands which she should use to the glory of God. She can build up a noble, virtuous, steadfast character in her children; or she can, by indulgence or by manifesting impatience and passion herself, encourage in them those traits which will prove their ruin. The sphere of the mother may be humble; but her influence, united with the father’s, is as abiding as eternity. Next to God, the mother’s power for good is the strongest known on earth. {HR March 1, 1880, par. 12}

§98 1880年4月1日April 1, 1880母亲的影响

§99 The Mother’s Influence

§100 我们基督徒母亲是上帝大学校里的学生。我们接受训练的方式是多种多样的，因为我们工作的几个部门都有我们需要的训练。上帝训练祂的子民，预备他们成为有用的人。属灵力量必须每天获得，以应付我们所处的各种环境。{HR April 1, 1880, par. 1}

§101 Christian mothers, we are in God’s great school as learners, and there is a diversity of ways in which we are trained, as the several departments of our work bring into exercise the discipline we need. God trains his people and prepares them for usefulness. Spiritual strength must be acquired daily in order to meet the various circumstances under which we are placed. {HR April 1, 1880, par. 1}

§102 基督徒父母应该在孩子幼年时就开始教育他们。考虑到上帝赋予他们的责任，他们应该最诚挚地祈祷以了解上帝的旨意，并求获得力量去实现它。玛挪亚的妻子祈祷说：“主啊，求你再差遣那神人到我们这里来，好指教我们怎样待这将要生的孩子”。天使听了她恳切的祷告，又去看他们。他们问道：“我们当怎样待这孩子，他后来当怎样呢？”（士13：6，12）既然这祈祷是从母亲无伪的口中发出的，她们就会发现上帝会给予她们帮助。母亲尤其应该设法适合做指定给她的耐心辛劳的工作。她有特权和神圣的职责通过她的言传身教训练所有受她照顾和影响的人，使他们成为有用的人。每个女人对她所交往的人都有影响。这种影响可能是好的，也可能是坏的。母亲在不断地施加影响。她的每一个眼神，她的每一句话，她的每一个行动，都带着一种影响，这种影响能够影响她的孩子们的品格和未来的命运。这种影响可能使人高兴，也可能使人沮丧，使品格扭曲。{HR April 1, 1880, par. 2}

§103 Christian parents should begin the education of their children in their infancy. They should, in view of their God-given responsibilities, pray most earnestly to know the will of God, and for strength to do it. The wife of Manoah prayed, “Let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.” In answer to her earnest prayer the angel visits them again, and the inquiry is made, “How shall we order the child, and how shall we do unto him?” If this prayer should go forth from the unfeigned lips of mothers, they would find that help would be given them from God. The mother especially should be fitted for her appointed work of patient labor. It is her privilege and sacred duty to train all who are under her care and her influence, by her teachings and her example, for lives of usefulness. Every woman has an influence with those with whom she associates. That influence may be either good or bad. The mother is exercising her influence continually. Every glance of her eye, every word her lips utter, every act of her life, carries with it an influence which has power to affect the character and future destiny of her children. This influence may gladden the heart, or bring discouragement, and deform the character. {HR April 1, 1880, par. 2}

§104 鉴于这些事实，母亲们应该花时间反省和祈祷。她们要切切地寻求上帝的智慧。每一位母亲都要怀着坚定的决心说：“我要严格看守我的影响力。我要关注自我修养的责任，以及我的孩子们的修养。我对外在的装饰和食欲的满足要严加控制。在教育我的孩子方面，我负有崇高而神圣的责任。她应该本着敬畏上帝之心问道：:“我的孩子对社会是福是祸?”他们会成为将来国度的公民吗?” {HR April 1, 1880, par. 3}

§105 In view of these facts, mothers should take time for reflection and prayer. They should earnestly seek wisdom from God. With a determined purpose let every mother say, “I will strictly guard my influence. I will attend to the duty of self-culture, and the culture of my children. My outward adorning and the gratification of appetite shall be held in strict control. I have high and sacred duties to perform in the education of my children.” She should inquire in the fear of God, “Will my children be a blessing or a curse to society? Will they be subjects for the future kingdom?” {HR April 1, 1880, par. 3}

§106 塞缪尔的母亲对儿子的教育，使他的道德有了纯正的价值，使他与上帝有了联系。如果华盛顿的母亲是一个轻浮的人，把她的聪明才智都用在衣着打扮和吃喝上，她的儿子乔治就不会成为一个意志坚定、道德高尚的人。他母亲给他的教训被他带到实际生活中去了。她以绝对诚实的原则激励他，而这些原则是不会被收买的。{HR April 1, 1880, par. 4}

§107 The training which the mother of Samuel gave her son, developed in him sterling moral worth, which connected him with God. If the mother of Washington had been a frivolous character, devoting the talents of her mind to the matters of dress and what she should eat and drink, her son George would not have become a man of firm will and moral power. His mother gave him the lessons which he carried into practical life. She inspired him with principles of stern integrity that would not be bribed. {HR April 1, 1880, par. 4}

§108 约翰?昆西?亚当斯曾用以下宝贵的话语称赞他的母亲：“出于感激和本能，我必须承认和声明：不管我过去如何，现在如何，希望将来如何，这一切都归功于在上帝旨意引导之下我母亲的言传身教。”德国哲学家康德说过：“我永远也不会忘记，是我的母亲使我心中的善良结出了果实。” {HR April 1, 1880, par. 5}

§109 John Quincy Adams once paid the following precious tribute to his mother: “It is due to gratitude and nature that I should acknowledge and avow that such as I have been, whatever it was, such as I am, whatever it is, and such as I hope to be in all futurity, must be ascribed, under providence, to the precepts and example of my mother.” The German philosopher Kant remarked, “I shall never forget that it was my mother who caused the good which is in me to fructify.” {HR April 1, 1880, par. 5}

§110 例如，请看革命战争结束时的一个辉煌场面。康沃利斯和他的部队被俘了；革命取得了成功。凯旋军队的将领和军官们聚集在庆祝胜利的宴会上。宽敞的客厅里挤满了人。……不久，客厅的门开了，迎来了一个人物，他的进来引起了大家的注意。他的形象高贵而威严；他举止端庄，却不傲慢；他的表情威严而温和。他迈着自然而庄重的步伐。他的到场在每一个人的眼睛和心里燃起狂喜的激情。人们对他既崇敬，又爱戴——既把他看作是一个优越的人，又把他看作是一个朋友。他在他们的目光前所呈现的，是一个卓越的基督徒战士和没有野心的政治家的形象。……他刚毅、勇敢、武艺高超，具有强大的影响力和革命的精神。他使革命取得俩成功，并为自己赢得了‘战争中第一，和平中第一，在同胞心目中第一’的崇高荣誉。这个人就是乔治?华盛顿!” {HR April 1, 1880, par. 6}

§111 “Behold, for an example, a splendid scene enacted at the close of the revolutionary war. Cornwallis and his army had been captured; the revolution was successful. The great chief and officers of the victorious armies were assembled at a festival in honor of the victory. The spacious saloon was crowded..... Presently the doors of the saloon open to admit a personage, whose entrance awakens universal attention. His figure is noble and commanding; his bearing dignified, without haughtiness; his expression lofty, but mild. He treads the floor with unaffected yet unsurpassed majesty. His presence kindles every eye and heart with rapturous enthusiasm. He is regarded with reverence, yet with affection—as a superior, and yet as a friend. He presents to their gaze the rare sight of a Christian soldier and an unambitious statesman..... He is the man whose enduring fortitude, military, prowess, and overawing influence, had sustained the spirit of the revolution, crowned it with success, and earned for himself the glorious pre-eminence of being the ‘first in war, first in peace, and first in the hearts of his countrymen,’ for that personage was George Washington!” {HR April 1, 1880, par. 6}

§112 “对一个人的敬意，从来没有象对大厅里这个勇敢潇洒的人那样真诚和衷心，也从来没有谁比他更当之无愧。在人间的欢乐中，最纯洁、最甜蜜的，莫过于他心中的欢乐了。然而还有另外一颗心，也分享着这一场合的敬意和喜乐；华盛顿的母亲倚在英雄的手臂上，仪态端庄。她在他小时候就训练他，教他做人的原则，培养他的品质，这些品质奠定了他伟大的基础。是她的双手把他的品格塑造得匀称而有道德的美。她的祈祷、她的影响和她的教诲抑制了邪恶品质的增长，在他的心灵中培育了神圣的生命，使他接受了战争之神——万国的统治者上帝的指教。在那次欢乐的集会上，她对儿子的早期影响得到了理解和默默的承认。是的，她的儿子拥有它，为它感到骄傲。他把崇高的荣誉放在她的脚下，把她的微笑看得比喧嚣的名声还重要。那时她所体验的快乐是不是比华盛顿少呢？在那个胜利的日子里，谁来断定哪一颗心是最快乐的呢?华盛顿的快乐是巨大的；他母亲的快乐至少也是一样的。如果她放弃自己的领域，直接参与各州议会和帐篷大会的活动，她会取得更大的成就，或尝到更甜美的快乐吗?不可能的! 她帮助革命取得了成功；她分享了革命成功的最大喜悦;但她是通过她英勇的儿子做到的，正像上帝希望每个女人都能赢得她的荣誉和奖赏一样。”{HR April 1, 1880, par. 7}

§113 “Never, perhaps, was homage more sincerely or heartily rendered to a man than by the brave and beautiful in that hall, and never was it more deserved. Nor is it possible to conceive of a purer, sweeter human joy, than that which swelled his bosom. There was another heart, however, that shared in the homage and the joy of that occasion; leaning on the arm of the hero, in simple stateliness of mien, there walked the mother of Washington. She had trained him in his boyhood—taught him the principles, and developed the qualities which lay at the foundation of his greatness. It was her hands which had molded his character to symmetry and moral beauty. Her prayers, her influence, and her instructions had repressed the growth of evil qualities, and cultivated that divine life in his soul which led him to take counsel of the God of battles,—the ruler of Nations. Her early influence over her son was understood and silently acknowledged in that gay assembly. Yea, her son had owned it, was proud of it. He laid his lofty honors at her feet, and prized her smile above the noisy voice of fame. Did she then experience a pleasure aught inferior to his? Who shall decide which bosom was the happiest on that triumphant day? The joy of Washington was great; the joy of his mother was at least equal. Would she have accomplished more, or tasted a sweeter pleasure, if, forsaking her sphere, she had mingled directly in the councils of the states and the movements of the camp? Impossible! She helped to achieve the revolution—she shared the richest enjoyments of its success; but she did it through her heroic son—just as God would have every woman win her honors and rewards.” {HR April 1, 1880, par. 7}

§114 我要让母亲们牢记：女人要对上帝赋予她们的才能负责。他们可以在家里，在家庭中从事传道工作。他们的影响力完全等同于丈夫和父亲。对女人来说，最崇高的工作是按照上帝的模式塑造孩子的品格。她应该赢得他们的感情;她应该满怀爱心，因为有了这些可贵的性格特点，她句可以在家庭范围里发挥变革的影响。如果她在这里成功了，她就获得了胜利。社会也会感受到她对孩子们行为举止和道德价值的影响。教会将祝福她，因为她教育和培养了最高价值的才能。她为教会奉献忠于职守、决不退缩的人，或男或女。如果基督徒母亲们始终忠心地履行职责，现在就不会有那么多因信徒不守秩序而使教会受到非难的事情了。母亲们正在造就构成上帝教会的人物。当我看到教会经受磨难，教会的信徒任性、固执、傲慢、自满，不听从教会的声音时，我就不禁担心他们的母亲在他们早期训练中没有忠于职守。{HR April 1, 1880, par. 8}

§115 I would impress upon mothers that women are accountable for the talents God has intrusted to them. They may engage in missionary work at home, in their families. Their influence is fully equal to that of the husband and father. The most elevated work for woman is the molding of the character of her children after the divine pattern. She should gain their affections; she should cherish love; for with these precious traits of character she can have a transforming influence upon the family circle. If she makes a success here, she has gained the victory. Society will feel her influence in the deportment and moral worth of her children. The church will bless her because she has educated and developed talent which will be of the highest value. She gives to the church, men and women who will not flinch from duty however taxing. If Christian mothers had always done their work with fidelity, there would not now be so many church trials on account of disorderly members. Mothers are forming the characters which compose the church of God. When I see a church in trial, its members self-willed, heady, high-minded, self-sufficient, not subject to the voice of the church, I am led to fear that their mothers were unfaithful in their early training. {HR April 1, 1880, par. 8}

§116 1880年6月1日June 1, 1880母亲的影响Influence of Woman

§117 母亲的影响从来就不会停止。无论为善为恶，她的影响总是活跃的；她若希望自己的工作经受住审判的考验，就必须倚靠上帝，并且行事单单注目祂的荣耀。她首要的责任是对她的孩子们，要塑造他们的品格，使他们既在今生快乐也获得不朽的来生。她不应受某某夫人的所作所为影响，也不应受A或B夫人的评论影响，说她很奇怪，在服装及家务的安排上与别人那么不同，为了舒适而不是为了炫耀，或者说她管教儿女与别人大不相同。{HR June 1, 1880, par. 1}

§118 The mother’s influence never ceases. It is ever active, either for good or for evil; and if she would have her work abide the test of the Judgment, she must make God her trust, and labor with an eye single to his glory. Her first duty is to her children, to so mold their characters that they may be happy in this life, and secure the future, immortal life. She should not be influenced by what Mrs. So-and-So does, nor by the remarks of Mrs. A, or B., in reference to her being so odd, so different from other people in her dress, or in the arrangement of her house for comfort rather than display, or in the management of her children. {HR June 1, 1880, par. 1}

§119 在教育儿女的事情上，上帝已使母亲有一种比其它一切事都更重要的责任。.她个人责任是她的邻居不能为她尽的。既然她这样做是为了荣耀上帝，她就不会随波逐流，却要逆流而上。{HR June 1, 1880, par. 2}

§120 God has given the mother, in the education of her children, a responsibility paramount to everything else. She has an individual duty which her neighbors cannot do for her. If she does this work to glorify God, she will not follow the popular path, and will have to stand in defiance of popular customs. {HR June 1, 1880, par. 2}

§121 很少有妇女有勇气站在自己的岗位上，坚定地与在实际生活中会毁掉她们儿女的风俗习惯作斗争。我们真诚地希望唤起姐妹们，尤其是母亲们的道德力量，看清会毁掉我们青年人的大恶，并与之作斗争。{HR June 1, 1880, par. 3}

§122 There are but few women who have the courage to stand at their post, and valiantly battle against the customs and fashions which are ruining their children for a practical life. We feel in earnest in trying to rouse to activity the moral powers of sisters and mothers especially, to see and battle with the great evils which are permitted to ruin our youth. {HR June 1, 1880, par. 3}

§123 我们希望母亲们怀着对上帝的敬畏，意识到自己的责任，提出下面问题：我们在改革的过程中起着什么样的作用?我们怎样才能改变事态呢?错误的习惯和有害的风俗正使我们的家庭在身体、精神和道德上不断恶化。女性能做些什么来改变我们交往对象的宗旨和品格呢?我们能做些什么来制止那些有可能毁灭我们的孩子和使社会堕落的道德罪恶呢?我的姐妹们，你们可以来寻求上帝的帮助，做任何你们能够做，并且能做好的事情。每件事都必须怀着对人灵魂的爱和对上帝的敬畏和爱来做。你可以运用上帝赋予你的能力。“勇敢行善，勇敢忠诚！”（《勇敢行善》，贝尔登作）不管别人的看法如何。我们每个人都必须向造物主负责，或善用，或滥用祂赋予我们的能力。我们每个人都有自己的责任，应该学习基督生活中给我们树立的榜样，并予以重现，不管是面对责难还是掌声。{HR June 1, 1880, par. 4}

§124 We wish mothers to ask the questions in the fear of God, realizing their responsibility, What part have we in this matter of reform? How can we work to change the order of things? Wrong habits and pernicious fashions are deteriorating our families, physically, mentally, and morally. What can women do to change the purpose and the character of those with whom we associate? What can we do to stay the moral evils which threaten to ruin our children and debase society? You may, my sisters, come up to the help of God, and do anything and everything you can do and do well. Everything must be done with a love for souls, and in the fear and love of God. You may exercise the faculties which God has given you. “Dare to do right, dare to be true,” whatever the opinions of others may be. We must each answer to our Maker for the improvement or abuse of the powers he has given us. We each have an individual responsibility, and we should study the pattern given us in the life of Christ, and copy it, irrespective of censure or applause. {HR June 1, 1880, par. 4}

§125 大家的工作并不相同。每一个人都有独特的个人责任要履行；然而虽有这些不同的责任，他们却可以有美妙的和谐，使大家的工作联络得完全适合。我们的天父不要求任何一个祂只给了一千银子的人善用五千银子。但那一千银子若得到善用，也会很快增多，她的影响力和效用范围就会因充分利用上帝所赐的才干而不断增加。她的个性虽可显然得到保持，但她在推进非常极需的改革工作中，却是伟大整体的一部分。 {HR June 1, 1880, par. 5}

§126 All have not the same work. There are distinct and individual duties for each to perform; yet with these varied duties there may be a beautiful harmony, binding the work of all together in perfect fitness. Our Heavenly Father requires of none to whom he has given but one talent, the improvement of five. But if the one be wisely used, the possessor will soon have gained more, and may continually increase her power of influence and sphere of usefulness, by making the best use of the talents which God has given her. Her individuality may be distinctly preserved, and yet she be part of the great whole in advancing the work of reform so greatly needed. {HR June 1, 1880, par. 5}

§127 妇女若善用自己的光阴和才干，依靠上帝的智慧和能力，就能与丈夫并肩而立，作他的顾问，策士，伴侣和同工，同时又不失其女性的优雅和端庄。她可以提高自己的品格，这样做也是在提高自己家人的品格，不知不觉中对周围的人发挥有力的影响。为什么妇女们不培养这种才智呢？为什么她们不回应上帝让她们生存的宗旨呢？为什么她们不了解自己的才能，认识到这些才干是上帝所赐的，并努力充分利用这些才能造福他人，推进世界上真理、改革和真正慈善的工作呢？撒但知道妇女有使人向善或向恶的影响力；因此他设法把她们吸收到他的事业中去。他发明多种多样的时尚，引诱现今的妇女们，就象他让夏娃摘下禁果来吃一样，他也让今日的女子们采用和实行这些不断变化、从未令人满足的时尚。{HR June 1, 1880, par. 6}

§128 Woman, if she wisely improves her time and her faculties, relying upon God for wisdom and strength, may stand on an equality with her husband as adviser, counselor, companion, and co-worker, and yet lose none of her womanly grace or modesty. She may elevate her own character, and just as she does this she is elevating and ennobling the characters of her family, and exerting a powerful though unconscious influence upon others around her. Why should not women cultivate the intellect? Why should they not answer the purpose of God in their existence? Why may they not understand their own powers, and realizing that these powers are given of God, strive to make use of them to the fullest extent in doing good to others, in advancing the work of reform, of truth and real goodness, in the world? Satan knows that women have a power of influence for good or for evil; therefore he seeks to enlist them in his cause. He invents multitudinous fashions, and tempts the women of the present day, as he did Eve to pluck and eat, to adopt and practice these ever-changing, never-satisfying modes. {HR June 1, 1880, par. 6}

§129 姐妹们和母亲们哪，我们有比研究最近的时尚和给服装加上不必要的装饰以满足这种现代摩洛的标准更高的目标，更高尚的工作。我们可能会成为现代摩洛的奴隶，把我们自己和我们儿女现在和将来的幸福都牺牲在它的祭坛上。但我们最终会得到什么呢？我们既顺着情欲撒种，就必从情欲收败坏。我们的工作不会带有上帝的印记。我们最后就会看到有多少人原可因我们的影响而蒙福得救赎脱离黑暗与谬误，但我们的影响却鼓励人们骄傲和喜爱外表的炫耀，以致忽略内在的装饰。. {HR June 1, 1880, par. 7}

§130 Sisters and mothers, we have a higher aim, a more noble work than to study the latest fashion, and form garments with needless adorning to meet the standard of this modern Moloch. We may become its slave, and sacrifice upon its altars our own and the present and future happiness of our children. But what do we gain in the end? We have sown to the flesh; we shall reap corruption. Our works cannot bear the inspection of God. We shall see at last how many souls might have been blessed and redeemed from darkness and error by our influence, which, instead, encouraged them in pride and outward display, to the neglect of the inward adorning. {HR June 1, 1880, par. 7}

§131 我们的言行举止直接影响着我们孩子和他人的性格;因此，我们应该始终保持最完美的冷静和自制。{HR June 1, 1880, par. 8}

§132 Our words, looks, and actions have a direct bearing upon the characters of our children, and upon others; hence we should ever maintain the most perfect self-possession and self-control. {HR June 1, 1880, par. 8}

§133 父母教育儿女的责任

§134 The Duties of Parents in Educating Their Children

§135 上帝为孩子赋予所有的父母神圣的委托，让他们对此负责。祂的旨意是让他们教育这些孩子，运用祂赐给他们的才能，以最适合的方式来完成世界上最大的善工，将荣耀归给祂的名。这些孩子的性情各不相同，父母对每个孩子不能总是用同样的管教方法。心灵有不同的品质，要进行虔诚的研究，使他们可以得到造就，成就上帝设计的目的。{HR July 1, 1880, par. 1}

§136 To all parents, God has committed, in their children, sacred trusts for which he holds them responsible. It is his purpose that they shall so educate these children as to bring into exercise the talents he has given them in the manner best fitted to accomplish the greatest good in the world and reflect back glory to his name. These children have varied temperaments, and parents cannot always give the same manner of discipline to each. There are different qualities of mind, and they should be made a prayerful study that they may be molded so as to accomplish the purpose God designed. {HR July 1, 1880, par. 1}

§137 父母应该努力教育和训练他们的孩子，通过锻炼来激发心灵的能量。知觉、判断、记忆和所有的思维能力，都应该具有同样的力量，这样才能产生平衡的心智；性格不会是片面或畸形的。如果培养了某些官能，而忽视了其他官能，上帝的旨意就不会实现。所有的官能都是相互影响，而且在很大程度上相互依赖的；一个官能若要有效地使用，就必须得到所有其他官能的帮助，这样才能保持平衡。如果运用一种官能，而让其他官能处于休眠状态，那么这种官能就会变得异常强大，而其他官能就会相应地软弱。头脑并非都是一样的。孩子们从父母那里继承了一些强烈的倾向。这些倾向在父母身上存在，在孩子身上得到强化。基督徒父母必须仔细考虑所有这些事情。HR July 1, 1880, par. 2}

§138 Parents should strive so to educate and train their children as to bring out the energies of the soul by exercise. Perception, judgment, memory, and all the reasoning powers, should have equal strength, that well-balanced minds may result; that the character be not one-sided or deformed. If certain faculties are developed, to the neglect of others, the design of God will not be answered. All the faculties have a bearing upon, and are in a great measure dependent upon, each other; one, in order to be effectually used, must have the aid of all the others, that the balance may be preserved. If one faculty is exercised, and others are permitted to lie dormant, the one becomes unduly strong, while the others are proportionally deficient. All minds are not constituted alike. Children inherit from their parents some strong tendencies. These existed in the parent, and exist intensified in the children. Christian parents must carefully consider all these things. {HR July 1, 1880, par. 2}

§139 母亲的影响从来就不会停止。当她看着在她身边长大的孩子们时，她也许会问：他们受教育的最大目的是什么?难道是为了让世人羡慕和奉承吗?是模仿和实践这个世代的时尚吗?对父母来说，唯一安全的训练方法就是教导他们的孩子顺服他们，这是教导他们更高律法——上帝对他们的要求——的第一课。. {HR July 1, 1880, par. 3}

§140 The mother’s influence never ceases. As she looks upon her little ones growing up around her, well may she ask, What is the great object of their education? Is it to be admired and flattered by the world? Is it to imitate and practice the fashions existing in this age? The only safe course of training is for parents to teach their children obedience to themselves, which is the first lesson toward teaching them the higher law,—the claims which God has upon them. {HR July 1, 1880, par. 3}

§141 祈祷的母亲有无法估量的影响力。她在所行的一切事上承认上帝。她把儿女带到施恩宝座前献给耶稣，求祂赐福给他们。这种祷告的影响力对于儿女犹如生命的泉源。这种出于信心的祷告乃是基督徒母亲的支持和力量。忽略了与儿女一同祈祷的义务，就是放弃了我们所能享受的最大福惠之一，并丧失了在人生的困惑，忧虑和重担下最大的帮助之一。耶稣是同情母亲的朋友和顾问。祂在世时鼓励母亲们把自己的孩子到祂面前。祂记住自己有一位母亲。祂同情所有的母亲。祂记住自己曾经是孩子，经历过孩子的考验、失望和诱惑。如果不是这样，祂就不会是所有儿童、青年和成年人的榜样。耶稣不仅同情忧心忡忡的母亲，也同情她的孩子们。当她向祂寻求教导、恩典和智慧时，祂决不会拒绝。. {HR July 1, 1880, par. 4}

§142 It is impossible to estimate the power of a praying mother’s influence. She acknowledges God in all her ways. She takes her children before the throne of grace and presents them to Jesus, pleading for his blessing upon them. The influence of those prayers is to those children as “a well-spring of life.” Those prayers, offered in faith, are the support and strength of the Christian mother. To neglect the duty of praying with our children is to lose one of the greatest blessings within our reach, one of the greatest helps amid the perplexities, cares, and burdens of our life-work. Jesus is the mother’s sympathizing friend and counselor. He encouraged mothers to bring their children to him when he was upon earth. He remembered that he had a mother, and his sympathies were with all mothers. He remembered that he was once a child, subject to the trials, disappointments, and temptations of children. If this had not been the case he would not have been the pattern for all childhood, youth, and manhood. Jesus sympathizes not only with the care-worn mother but with her children. And when she comes to him for instruction, grace, and wisdom, it will never be withheld. {HR July 1, 1880, par. 4}

§143 母亲的育儿室是她的王国；她越是培养自己的能力，提高自己的才干，使之更适合她人生的工作，她就会有更多的智慧和知识来统治她的王国，更好地治理她的臣民。如果母亲用敬畏上帝的智慧进行治理，她就会运用她所有的智慧和后天培养的技能。她不会把自己的孩子交给雇工，或让他们接受街头教育。她将积累知识传授给她正在成长的儿女。她不会忘记，她的教育和训练将造就她的孩子。她不会忘记她的男孩是男人，她的女孩是女人；他们将成为公民，或影响或被影响，或动摇或被动摇。她会孜孜不倦地做她的工作，这样他们就会受到教育去运用他们的能力。她会考虑他们今后可能担负要职。他们可能在立法会中制定和执行法律。在以后的岁月里，当他们在体力和智力上远远超过母亲时，他们将怀着愉快和自豪的心情望着母亲，因为他们的影响力归功于她。他们尊敬母亲，是她的管教和训练造就了今天的他们。{HR July 1, 1880, par. 5}

§144 The mother’s nursery is her kingdom; and the more she cultivates her powers and improves her faculties that she may be fitted for her life-work, the more wisdom and knowledge will she have to rule her kingdom and the better govern her subjects. All the tact and cultivated skill of the mother will be called into requisition if she rules with God-fearing wisdom. She will not turn her children over to hired help, or leave them to obtain a street education. She will store up knowledge to impart to her growing sons and daughters. She will not forget that her children will be what her teaching and training shall make them. She will not forget that her boys are to be men, her girls women; that they are to become citizens either to influence or to be influenced, to sway or to be swayed. She will perseveringly do her work, that they may be educated to use their abilities. She will consider that they may fill positions of trust, that they may sit in legislative councils to make and execute laws; and when in after-years they may go far beyond her in strength and intellect they will look with pleasure and pride upon the mother, for to her is due the influence which they have. They honor the mother whose discipline and training made them what they are. {HR July 1, 1880, par. 5}

§145 母亲们：我们宝贵的时间浪费在操劳和匆忙中，浪费在不必要装饰和炫耀的针线活中，而花在教育和训练孩子上的时间却很有限，难道还有比这样做更糟糕的事吗?我们的手放在摇动世界的摇篮上。我们的孩子能成为他们可以达到的样子吗?上帝要他们成为什么样的人呢?我们是要达到上帝在祂的话语中启示我们的标准呢，还是要努力达到世界的标准呢? {HR July 1, 1880, par. 6}

§146 Mothers, shall our precious time be worse than wasted in work and hurry, in needless stitching for ornament and display, while but a limited time is improved in educating and disciplining our children? Our hands are on the cradle that rocks the world. Shall our children become what they may be, and what God would have them be? Shall we meet God’s standard, revealed to us in his word, or shall our efforts be employed to meet the world’s standard? {HR July 1, 1880, par. 6}

§147 在儿童和青年的教育中，应该教导他们，按照世界标准形成的饮食和穿着习惯不符合健康和生活规律，必须用理性和智慧加以控制。不应该允许食欲和习惯的力量压倒理性的要求。为了实现这一目标，青年人必须有比吃喝时单纯满足动物性欲望更高的目标和动机。{HR July 1, 1880, par. 7}

§148 In the education of children and youth they should be taught that the habits of eating, drinking, and dressing which have been formed after the world’s standard are not in accordance with the laws of health and life, and must be held in control by reason and intellect. The power of appetite and strength of habit should not be permitted to overpower the dictates of reason. In order to secure this object, the youth must have higher aims and motives than mere animal gratification in eating and drinking. {HR July 1, 1880, par. 7}

§149 我们看到的这个社会背负着罪恶的重担。从青年人到小孩子都缺乏真诚和道德力量。他们爱打扮，爱抽烟，爱吃零食，爱说废话和粗话。他们经常去娱乐场所，在酒馆里闲逛，喝啤酒、葡萄酒和烈性酒。甚至自称是基督徒的人也常常现身享受这些娱乐，尽管他们可能还没有达到公开不敬神的程度。宝贵的时间就这样虚度和浪费了，而本可以做有用之事的时间却花在了使人浮想联翩的散乱阅读上。他们以必须消遣为借口来宽慰自己的良心。他们曲解了这个词正确的意义。真正的消遣会获得精神、道德和身体的新活力。这不是通过自私的满足或放纵而获得的。赋予这些年轻人生命是为了更高尚的目的。按照他们的习惯，他们把自己列在使徒所称爱筵乐不爱上帝的人中间。{HR July 1, 1880, par. 8}

§150 We see society as it is, with its burden of evil. The youth, from young men to little children, lack sincerity and moral power. They love to dress, to smoke, to chew, to talk cheap nonsense and slang. They frequent places of amusement, lounge about saloons, and drink beer, wine, and stronger liquors. Even those professing to be Christians often appear to enjoy these same amusements, although they may not go to the same extent as the openly ungodly. Precious time is thus frittered away and misspent, and hours which might be devoted to usefulness are spent in desultory reading which fevers the imagination. They ease their own consciences by the excuse that they must have recreation. They misinterpret the rightful significance of this word. True recreation is obtaining fresh vigor of mental, moral, and physical power. This can never be gained by selfish gratification or indulgence. Life was given these youth for nobler purposes. By their habits they are placing themselves among those whom the apostle names as being lovers of pleasures more than lovers of God. {HR July 1, 1880, par. 8}

§151 我伤心地看着男女青年，到了一定的年纪，就只想恋爱和结婚。我不能不对他们的家庭影响产生了疑问。他们接受的是什么样的教育?他们有祈祷的母亲吗?他们有没有受到教导要负责运用和增进上帝所赐给他们的才能?他们应该成为别人的福气，不仅自己造就符合天国的品格，还要设法引导别人走上相同的神圣道路。这些青年人的母亲可能背负着时尚和习俗的重轭，由于时尚生活的奴役，忽略了对孩子的训练和教育。从孩子们的品格中可以看出父母的疏忽。{HR July 1, 1880, par. 9}

§152 I look with sorrow upon the profitless and wasted lives of young men and young ladies, who, as soon as old enough, can think only of courtship and marriage; and I am led to question in regard to their home influences. What kind of education did they receive? Did they have praying mothers? Were they taught that they were responsible for the use and improvement of the faculties God had given them? that they should be a blessing to others, and not only form characters for Heaven themselves, but seek to lead others in the same divine path? The mothers of these youths might have been bending under the heavy yoke of fashion and custom, and for the slavery of fashionable life neglected the training and education of their children. The parents’ neglected work will be seen in the characters of the children. {HR July 1, 1880, par. 9}

§153 有些自称是基督徒的母亲，对节制事业很感兴趣，但她们还没有学会在家里凡事上要教导和实行节制。母亲应该在孩子还小的时候就教育他们，让他们以后成为广阔改革园地里的工人。{HR July 1, 1880, par. 10}

§154 There are professedly Christian mothers who take an interest in the cause of temperance, but who have not yet learned that temperance in all things is to be taught and practiced in their own homes. The mother should educate her children while young to become workers in the wide field of reform. {HR July 1, 1880, par. 10}

§155 母亲可以以身作则，教导孩子们最重要的事情，如对他人做善事，擦去眼中的泪水，使绝望和气馁的心振作起来，并通过言传身教来增强身体、精神和道德的力量;从而为她的儿子和女儿奠定成为高贵的男人和女人的基础。HR July 1, 1880, par. 11}

§156 The mother may by her example give instruction the most essential to her children, by deeds of kindness to others, in wiping the tears from weeping eyes, cheering hearts that are becoming hopeless and discouraged, and by precept and example strengthening the physical, mental, and moral powers; thus laying the foundation of a noble manhood and womanhood for her sons and daughters. {HR July 1, 1880, par. 11}

§157 教育不单指在大学里学习某门课程。教育是从婴孩在母亲的怀中时开始的。母亲在塑造和陶冶儿女的品格时，就是在教育他们。母亲按手在头上祈祷的记忆，也许会使我们的儿女在遭受痛苦的试炼时不屈服于诱惑；把孩子的心和母亲的心结合在一起的爱的力量有一种坚定的能力，使他站在正义的一边。{HR July 1, 1880, par. 12}

§158 The word education means more than a course of study at college. Education begins with the infant in its mother’s arms. While the mother is molding and fashioning the character of her children she is educating them. The memory of a mother’s prayer with her hand laid upon the head may withhold our sons and daughters from yielding to temptation when sorely tried; and the power of love which binds the heart of the child to the heart of the mother has a determined power to hold him on the side of right. {HR July 1, 1880, par. 12}

§159 母亲很少认识到在明智地教育她儿女的事上，她的影响竟有这么强大的力量，不但涉及今世的变迁，还延伸到将来不朽的永生。按照上天的楷模塑造品格，需要作出忠实、诚恳、坚毅的努力；但这还是值得的，因为上帝会报赏一切为救灵工作所付出的正确努力。 {HR July 1, 1880, par. 13}

§160 Little does the mother realize that her influence in the judicious training of her children reaches with such power through the vicissitudes of this life, stretching forward into the future, immortal life. To fashion a character after the heavenly model requires much faithful, earnest, persevering labor; but it will pay, for God is a rewarder of all well-directed labor in securing the salvation of souls. {HR July 1, 1880, par. 13}

§161 1880年11月1日November 1, 1880途中见闻

§162 Incidents by the Way

§163 几个月前，我们从密歇根前往加利福尼亚的途中，有机会在康塞尔布拉夫斯住了一夜。为了利用这个机会拜访住在这里的朋友，我们坐有轨电车去她家，结果发现她出城了，可能好几天都回不来。我们往回走，在最近的一家旅馆住了下来。第二天早上，我们从巴特克里克疗养院的朋友们提供的盛满食物的餐篮里拿出早餐吃了之后，转车穿过密西西比河来到奥马哈。在这里，我们不得不在车站等几个小时；于是我们有了一个研究人性的好机会。{HR November 1, 1880, par. 1}

§164 While on our way from Michigan to California a few months since, we had occasion to stop over one night in Council Bluffs. Thinking to improve this opportunity to visit a friend residing in the place, we took the street-car for her house, only to find that she was out of town and probably would not return for several days. Retracing our steps, we took lodging in the nearest hotel, and in the morning, after breakfasting from our well-filled lunch-basket provided by our friends at the Battle Creek Sanitarium, we took the transfer car across the Mississippi to Omaha. Here we were obliged to wait several hours in the depot, where we had a favorable opportunity to study human nature. {HR November 1, 1880, par. 1}

§165 在不断地东涌西涌的人群中，有一位女士特别引起了我们的注意。她看上去大约有40岁，周围是一群从4岁到24岁的孩子。其中一个男孩，大约有十岁，给她惹了不少麻烦。他似乎比其他规矩地坐在椅子上、迭着手、晃着脚的孩子更好奇和任性。他密切观察他母亲的眼睛,。母亲一转眼，他就乘机溜到门外看发动机时来回移动。他母亲担心他受伤，对他一再的不听话感到很恼火，最后还是跟着他出去了，不一会儿又把他拉了回来。她责骂他，他每走一步都反抗。他们终于坐到了座位上，她使劲把他推到座位上，使他的头狠狠地撞在座位上，真把那孩子撞痛了。{HR November 1, 1880, par. 2}{RH June 17, 1880, par. 2}

§166 Among the many who were continually thronging this way and that, there was one lady who particularly attracted our attention. She was apparently about forty years of age, and was surrounded by a flock of children all the way from four to twenty-four years old. One of the boys, of about ten summers, caused her a great amount of trouble. Curiosity and willfulness seemed to be more fully developed in him than in the rest of the little ones, who sat demurely perched upon the seats, with their arms folded and their feet dangling, while he, keeping close watch of his mother’s eyes, would, when they were turned, improve every opportunity to dodge out of the door and watch the engines as they were moving back and forth. His mother, fearing he might get hurt, and becoming vexed at his repeated disobedience, at last went out after him, and soon returned dragging him in with her. She scolded, and he resisted at every step. They finally reached the seat, into which she pushed him with such violence as to bring his head with considerable force against the seat, really hurting the lad. {HR November 1, 1880, par. 2}

§167 接着是一声又一声的尖叫，只有外面发动机的轰鸣声能与之相比。母亲威胁他，但没有用。他拼命反抗，累得喊不动了，就把声音放低，变成一种单调的、长时间的哀嚎。这种哀嚎持续了大约半个小时。母亲显得很不安；但这是谁的错呢?这个男孩很顽梗，;她则很生气。{HR November 1, 1880, par. 3}

§168 Then came screech after screech, equaled only by the loud blasts of the engines without. The mother threatened, but to no purpose. He was desperate. When he became too tired to scream longer, he lowered his voice to a monotonous, long-drawn-out wail, which continued for something like half an hour. The mother looked troubled; but who was most at fault? The boy was stubborn; she was passionate. {HR November 1, 1880, par. 3}

§169 后来我们和那位母亲谈了几句。她说，叫他的时候，那孩子不肯进来，直挺挺地倒在地上，惹她生气。于是她使出浑身解数把他拉了进来，说：“要是我在什么地方能让他一个人待着，我就会好好地惩罚他这种行为的!”我说：“但这并不能改变他的心情。暴力只会激发他的好斗性，使他更坏。在这种情况下，母亲越能保持冷静，不管孩子的行为如何激怒，她就越能保持作为母亲的影响力和尊严，也就越容易控制孩子”。她承认可能是这样。{HR November 1, 1880, par. 4}

§170 We afterward had some conversation with the mother. She stated that the boy refused to come in when called, and threw himself at full length upon the platform to provoke her. Then she brought him in by main force, and, said she, “Oh, if I only had him alone in some place, I would pay him well for this behavior!” “But,” said I, “that would not change his inward feelings. Violence would only raise his combativeness, and make him still worse. The more calm a mother can keep at such times, however provoking the conduct of her children, the better will she maintain her influence and dignity as a mother, and the easier will they be controlled.” She admitted that it might be so. {HR November 1, 1880, par. 4}

§171 于是我问她有几个孩子。她回答说：“十一个”。指着两个漂亮的小女孩说：“这些是我最小的女儿。一个是四岁，另一个是六岁。我的大儿子已经成年。我们现在从爱荷华市前往内布拉斯加州。那里有大量的土地，有适合孩子的活干”。这个主意不错。让机灵活泼的孩子干活。没有什么比多干活更能使孩子们免于被罪恶的试探和诱惑所毁灭了。{HR November 1, 1880, par. 5}

§172 I then inquired how many children she had. She replied, “Eleven,” and, pointing to two bright-looking little girls, said, “These are my youngest; one is four, the other six. My eldest are grown-up boys. We are now on our way from Iowa City to Nebraska, where there is plenty of land, and work for the children.” Not a bad idea, certainly, to give those sharp, active boys employment. There is nothing so good to keep boys from being ruined by the temptations and allurements of evil as plenty of work. {HR November 1, 1880, par. 5}

§173 这件小事很好地说明了母亲们通常采用的管理方法，虽然这种管理方法很少在公众面前表现出来。如果这位母亲像每个母亲应该做的那样，用耐心和自制润滑她的人体机器，她就不会惹起孩子们的反抗精神了。但她的管理方法似乎只知道恐吓和威胁，责备和怒骂。她年幼的孩子们似乎不敢动，其他孩子则显得冷漠和不屑，大一点的孩子似乎对他们的出丑感到羞愧和苦恼。{HR November 1, 1880, par. 6}

§174 In this little incident we have a good illustration of the kind of management quite commonly adopted by mothers, although so public a demonstration of it is seldom seen. Had this mother oiled the machinery with patience and self-command, as every mother should, she would not have aroused the combative spirit of her children. But all she seemed to know of government was to threaten and intimidate, to reprove and scold. Her younger children seemed afraid to stir, others looked hard and defiant, while the older ones appeared ashamed and distressed at the exhibition they were making. {HR November 1, 1880, par. 6}

§175 这位母亲还没有学会自制的重要功课。智慧人说：“不轻易发怒的，胜过勇士。治服己心的，强如取城”（箴16：32）。在受到激怒的时候，凡能保持镇定心态的人，在上帝和天使看来，比率领军队征战得胜的最有名的将领还要伟大。一位著名的皇帝在弥留之际说：“在我所有的征战中，现在只有一件事能给我安慰，那就是我战胜了自己暴躁的脾气。”亚历山大和凯撒发现征服世界比征服自己更容易。在征服一个又一个国家之后，他们倒下了，一个是“纵欲的牺牲品，另一个是疯狂野心的牺牲品”。{HR November 1, 1880, par. 7}

§176 The mother had not learned the all-important lesson of self-control. “He that is slow to anger,” says the Wise Man, “is better than the mighty; and he that ruleth his spirit, than he that taketh a city.” The man or woman who preserves the balance of the mind when tempted to indulge passion, stands higher in the sight of God and heavenly angels than the most renowned general that ever led an army to battle and to victory. Said a celebrated emperor when on his dying bed, “Among all my conquests, there is but one which affords me any consolation now, and that is the conquest I have gained over my own turbulent temper.” Alexander and Caesar found it easier to subdue a world than to subdue themselves. After conquering nation after nation they fell,—one of them “the victim of intemperance, the other of mad ambition.” {HR November 1, 1880, par. 7}

§177 这位母亲如果意识到自己的责任，就不会这样做了。她的负担必然很重，但由于她缺乏自制力，她又让担子加重了多少呢?每一句刺耳的话，每一次生气的责打，有时都会回馈到她自己身上。如果她仁慈、耐心和冷静地管教孩子，那就会在她孩子们的举止上反映出来。她多么需要基督化的美德和耶稣的帮助来影响孩子们的思想、塑造他们的品格啊！这样的母亲无法把孩子带到基督的羊栏里。她们只会训练、统治和毁灭，却不祝福和拯救。{HR November 1, 1880, par. 8}

§178 Had this mother realized her responsibility, she never would have pursued the course she did. Her burdens were necessarily heavy, but how much heavier was she making them by her lack of self-control. Every harsh word, every passionate blow, would sometime be reflected upon herself. If she had been ever kind, patient, and calm in her discipline, it would have been seen in the deportment of her children. How much she needed the Christian graces and the help of Jesus to mold their minds and fashion their characters. Such mothers will gain no souls to the fold of Christ. They train, they rule, they ruin, but do not bless and save. {HR November 1, 1880, par. 8}

§179 我们买了去奥格登的卧铺票，很快就带着许多篮子和提包进入一个雅致的高级卧铺车厢。车厢里只有十七名乘客，没有婴儿，没有病人，也没有哭喊的人。“请把气窗关上。”“你能那那扇窗户关上吗？”我们完全可以根据自己的方便随意地开窗和关窗。{HR November 1, 1880, par. 9}

§180 Having purchased our sleeping-car tickets for Ogden, we soon found ourselves and numerous baskets and satchels well disposed of in an elegant palace sleeping-car. There were only seventeen passengers in our car,—no babies, no invalids, no one to cry, “Please close the ventilators;” “Will you be so kind as to shut down that window?” We were at perfect liberty to open and close windows as best suited our convenience. {HR November 1, 1880, par. 9}

§181 在穿越平原的时候，除了草原上的火光之外，没有什么特别能吸引我们的注意力。这些火光在远处看起来猛烈而可怕。当火车慢慢地向前开动时，我们可以看到令人恐惧的火焰像火墙一样，在大草原上绵延数英里。当风吹起的时候，火焰越升越高，用它们骇人的光芒照亮黑夜。在更远的地方，我们可以看到在干草堆和定居者的房屋周围用犁开掘的深沟。我们还能看到远处黑暗的身影，那是看守自己家园的人。 {HR November 1, 1880, par. 10}

§182 While crossing the plains there was nothing in the scenery to especially engage our attention but the prairie fires. These looked grand and awful in the distance. As the train moved slowly onward, we could see the lurid flames stretching like walls of fire for miles across the prairies; and, as the wind would rise, the flames would leap higher and higher, brightening the darkness of night with their awful light. Farther on we could see where deep furrows had been broken with the plow around haystacks and settlers homes to protect them; and we could see also dark objects in the distance, which were persons guarding their homes. {HR November 1, 1880, par. 10}

§183 星期四中午，我们到达夏延，我们已经走了三天的路程。离开夏延之后，我们看到了落基山脉的有趣景色。但突然间，乌云遮住了我们的视线，当我们靠近拉勒米时，一场冰雹袭击了我们。有时阳光会冲破云层，照在白雪覆盖的山顶上，使它们像钻石床一样闪闪发光。多加了一个火车头，帮助把火车拉到谢尔曼，这是路线上的最高点。夏延和谢尔曼之间的距离大约是33英里，高度相差2000英尺。火车缓慢而平稳地前进，给了乘客一个欣赏风景的好机会。HR November 1, 1880, par. 11}

§184 Thursday noon we reach Cheyenne, having been three days on our journey. After leaving this place, we had an interesting view of the Rocky Mountains. But suddenly dark clouds obstruct our view, and as we near Laramie, a hail-storm dashes down upon us. Occasionally the sunshine would break through the clouds, striking full upon the snow-clad mountain-tops, and causing them to sparkle like diamond beds. An additional engine is hitched on to help draw the train up to Sherman, the highest point on the route. The distance between Cheyenne and Sherman is about thirty-three miles, and the difference in altitude is more than two thousand feet. The train moves slowly and smoothly along, giving the passengers a good opportunity to view the scenery. {HR November 1, 1880, par. 11}

§185 最后到达山顶，开始下山。在谢尔曼以西两英里处，我们经过戴尔克里克桥，这是沿途最有趣的地方之一。它看起来很脆弱，无法承受如此沉重的火车重量;但它是铁做的，非常坚固。它有650英尺长，130英尺高。一条美丽的、银白色的溪流在它下面的深沟里蜿蜒流过，当我们向下看那些住宅时，它们在远处看起来就像鸽子的窝。{HR November 1, 1880, par. 12}

§186 At length the summit is reached, and the descent begins. Two miles west of Sherman we pass Dale Creek Bridge, one of the most interesting places on the route. It looks frail, and incapable of sustaining the weight of so ponderous a train; but it is built of iron, and is really very substantial. It is six hundred and fifty feet long, and one hundred and thirty feet high. A beautiful, silvery stream winds its way in the depths below, and as we look down upon the dwellings they seem in the distance like mere pigeon houses. {HR November 1, 1880, par. 12}

§187 在奥格登我们又接上了一些乘客。一位高大严肃的男士走了进来。他的妻子和小女儿陪伴着他。我们了解到他是一个活跃的禁酒工作者，并且在盐湖城的摩门大教堂做关于这个主题的演讲有一段时间了。他注意到我们一行人大部分时间都在忙着写东西，有些好奇，想知道我们是谁，在干什么。傍晚时他向我们作了自我介绍。他说他在东部广泛旅行，建立了几个治疗酗酒者的机构，他现在正在加州建立一个类似的机构，为此目的已获得几千美元的认捐。{HR November 1, 1880, par. 13}

§188 At Ogden we receive additional passengers. A tall, dignified gentleman enters, accompanied by his wife and little daughter. We learned that he was an active temperance worker, and had for some time been delivering lectures on that subject in the great Mormon Temple at Salt Lake City. Noticing that our party were all busily engaged in writing most of the time, and having some curiosity to know who we were and what we were doing, he made himself known to us toward evening. He stated that he had traveled extensively in the East, and had established several institutions in which to treat inebriates, and that he was now visiting California to establish a similar institution, having already obtained pledges for that purpose to the amount of several thousand dollars. {HR November 1, 1880, par. 13}

§189 我们不得不遗憾地说，这位著名的禁酒演讲家是个烟瘾很大的人。这是什么样的节制理念！但愿他能看到他的立场是多么自相矛盾。他试图改变酒鬼，自己却沉溺于另一种每年导致数以百计的人走向一个醉汉坟墓的恶习! 我们相信，只要他在这方面有所改变，他在世界上向善的影响力就会增加一百倍。T{HR November 1, 1880, par. 14}

§190 This celebrated temperance lecturer, we are sorry to say, was an inveterate tobacco-user. Oh, what ideas of temperance! Would that he might see the utter inconsistency of his position in trying to reform inebriates while himself indulging in a habit which every year leads hundreds to a drunkard’s grave! Could he but reform in this respect, we are sure that his influence for good in the world would be increased a hundred-fold. {HR November 1, 1880, par. 14}

§191 在我们附近坐着大名鼎鼎的斯托克斯。他是一位外表和蔼可亲的中年男子，但他的头发像年纪大得多的人那样白。他退到山区后，积极从事采矿作业，现在出差前往萨克拉门托。{HR November 1, 1880, par. 15}

§192 Near us sits the far-famed Stokes, a pleasant-appearing, middle-aged man, but whose hair is as white as a person’s usually is at a much more advanced age. Having retreated to the mountains, he is now actively engaged in mining operations, and was on his way to Sacramento on business. {HR November 1, 1880, par. 15}

§193 我们在美洲的大沙漠上慢慢地移动，眼前除了山艾树和远处的山顶，什么也看不见。我们就像一艘在海上航行的船。最后，我们忠实的铁马开始沿着内华达山脉向上奔驰。它是那么威风凛凛，仿佛有了生命一般。风景很美。我们下行经过对面的特拉基，进入了遮雪棚。从光明到黑暗，从黑暗到光明，是许多英里的路程中唯一的变化。我们在火车上的最后一晚大部分时间是用来观赏风景的。内华达山脉的冬季景色的确壮观。笔墨无法描述它，就像柔和的月光穿过苍翠结霜的常青树，映照出深深的峡谷和高耸的山峰。我们选择享受这一切，而不是把时间花在睡觉上。HR November 1, 1880, par. 16}

§194 Moving slowly over the great American Desert, with not an object in view but the sage-brush and distant mountain-tops, we seem much like a ship at sea. Finally our faithful iron horse, steaming along so grandly, and seeming like a thing of life, begins to ascend the Sierra Nevadas. The scenery is beautiful. Passing Truckee in our descent on the opposite side, we enter snow-sheds. From light to darkness and from darkness to light is the only change for miles. Most of our last night on the train was spent in viewing the scenery. A winter view of the Sierra Nevadas is indeed grand. Pen cannot describe it, as the soft light of the moon sifted down through the grand, frosted evergreens, revealing the deep canyons below and the lofty mountain peaks above. We chose to enjoy this rather than to spend the time in sleeping. {HR November 1, 1880, par. 16}

§195 我们比预期早了几个小时到达奥克兰，很高兴我们顺利地完成了旅程，几乎没有感到疲劳。在平原上旅行的人们通常光顾沿途的餐馆，每天享用三顿丰盛的饭菜，偶尔还有各种各样的坚果、糖果、雪茄和白酒。但是我们宁愿每天只吃一顿饭，这样我们就有更好的机会休息，准备一到达目的地就开始艰苦的劳动。十七年来，我们几乎不停地工作，每天只吃两顿饭。{HR November 1, 1880, par. 17}

§196 We arrived at Oakland several hours before we had expected, and rejoiced that we had completed our journey without accident, and with hardly a feeling of weariness. People making this trip across the plains usually patronize the eating-houses along the line, and partake of three hearty meals per day, besides an almost endless variety of nuts and candies, cigars and liquors, between times. But we preferred to limit ourself to only one meal per day, that we might have a better opportunity to rest, and thus be prepared to enter upon arduous labor as soon as we reached our destination. For seventeen years we have eaten only two meals a day while engaged in almost incessant labor. {HR November 1, 1880, par. 17}

§197 当时健康改良的亮光开始照耀我们。从那时起，我们每天思考这样一个问题：“我在所有事情上都实行真正的节制吗?”“我的饮食能使我达到最大的好处吗?”如果我们不能肯定地回答这些问题，我们就会在上帝面前被定罪，因为祂会让我们所有人对照耀在我们道路上的光明负责。人无知的时候上帝并不追究，但一旦亮光照在我们身上，祂就要求我们改变损害健康的习惯，使自己與健康律保持正確正确的关系。{HR November 1, 1880, par. 18}

§198 At that time the light of health reform dawned upon us, and since that time the questions have come home every day, “Am I practicing true temperance in all things?” “Is my diet such as will bring me in a position where I can accomplish the greatest amount of good?” If we cannot answer these questions in the affirmative, we stand condemned before God, for he will hold us all responsible for the light which has shone upon our path. The time of ignorance God winked at, but as fast as light shines upon us he requires us to change our health-destroying habits, and place ourselves in a right relation to physical law. {HR November 1, 1880, par. 18}

§199 我们已经穿越平原已经十五次了，我们建议那些考虑这种旅行的人在凡事上要严格节制。带上你们的餐篮，里面盛满了水果和烤熟的面包。要定时进食，两餐之间不要进食；只要火车停了一段时间，你就可以乘机到露天去轻快地走一走。这样做，旅途不仅会更愉快，而且对健康也更有益。{HR November 1, 1880, par. 19}

§200 We have crossed the plains fifteen times, and we would recommend to those contemplating such a journey strict temperance in all things. Take your lunch-baskets with you, well filled with fruits and plainly cooked bread. Eat at regular hours, and nothing between meals; and whenever the train stops for any length of time improve the opportunity by taking a brisk walk in the open air. By so doing, the journey will not only be more enjoyable, but far more beneficial healthwise. {HR November 1, 1880, par. 19}

§201 1882年11月1日November 1, 1882圣经的节制Bible Temperance食欲和情欲

§202 Appetites and Passions

§203 使徒彼得说：“要禁戒肉体的私欲，这私欲是与灵魂争战的”（彼前2:11）。许多人以为这个警告只适用于淫乱；但它有更广泛的意义。它要人防备食欲或情欲的每一种有害的放纵。但愿凡自称虔诚的人不要对身体的健康满不在乎，以为不节制不算罪，不会影响他们的属灵生命。人类的身体与道德是密切相关的。任何习惯若不促进身体系统进行健康的活动，都会使更高的机能退化。错误的饮食习惯导致错误的思维和行动。放纵食欲会加强人的兽性倾向，使兽性凌驾于智力和灵力之上。 {HR November 1, 1882, par. 1}

§204 “Abstain from fleshly lusts, which war against the soul,” is the language of the apostle Peter. Many regard this text as a warning against licentiousness only; but it has a broader meaning. It forbids every injurious gratification of appetite or passion. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature. Any habit which does not promote health, degrades the higher and nobler faculties. Wrong habits of eating and drinking lead to errors in thought and action. Indulgence of appetite strengthens the animal propensities, giving them the ascendency over the mental and spiritual powers. {HR November 1, 1882, par. 1}

§205 谁也不可能在又自私又贪吃时享受成圣之福。许多人因错误的饮食习惯而在病弱的重担之下叹息，错误的饮食习惯确实违背生命和健康的定律。他们正因放纵堕落的食欲而在削弱自己的消化器官。人的体质拒绝对它施加的虐待的能力是奇妙的；但在过度吃喝上坚持错误的习惯会削弱身体的每一个功能。在满足堕落的食欲和情欲上，甚至连自称为基督徒的人都削弱了自然机能的作为，降低了体力智力和道德力。要让这些衰弱的人想一想，他们若是过节制的生活，促进健康而不是滥用健康，原会怎样。 {HR November 1, 1882, par. 2}

§206 It is impossible for any to enjoy the blessing of sanctification while they are selfish and gluttonous. Many groan under a burden of infirmities because of wrong habits of eating and drinking, which do violence to the laws of life and health. They are enfeebling their digestive organs by indulging perverted appetite. The power of the human constitution to resist the abuses put upon it is wonderful; but persistent wrong habits in excessive eating and drinking will enfeeble every function of the body. In the gratification of perverted appetite and passion, even professed Christians cripple nature in her work, and lessen physical, mental, and moral power. Let these feeble ones consider what they might have been, had they lived temperately, and promoted health instead of abusing it. {HR November 1, 1882, par. 2}

§207 保罗写“愿赐平安的上帝亲自使你们全然成圣”（帖前5:23）时，他并没有劝弟兄们达到一个不可能达到的标准；他也没有祈求使他们得着上帝无意赐给人的福气。他知道凡愿意安然见到基督的人，都必须拥有纯净圣洁的品格。“凡较力争胜的，诸事都有节制。他们不过是要得能坏的冠冕，我们却是要得不能坏的冠冕。所以我奔跑，不象无定向的;我斗拳，不象打空气的。我是攻克己身，叫身服我。恐怕我传福音给别人，自己反被弃绝了”（林前9:25-27）。“岂不知你们的身子，就是圣灵的殿吗？这圣灵是从上帝而来，住在你们里头的。并且你们不是自己的人。因为你们是重价买来的，所以要在你们的身子上荣耀上帝”（林前6:19，20）。{HR November 1, 1882, par. 3}

§208 When Paul wrote, “And the very God of peace sanctify you wholly,” he did not exhort his brethren to aim at a standard which it was impossible for them to reach; he did not pray that they might have blessings which it was not the will of God to give. He knew that all who would be fitted to meet Christ in peace must possess a pure and holy character. “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep my body under, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.” “What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s.” {HR November 1, 1882, par. 3}

§209 使徒还写信给信徒说：“所以弟兄们，我以上帝的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是上帝所喜悦的。你们如此侍奉，乃是理所当然的”（罗12:1）。上帝明确指示古代以色列人不可将有缺陷和残疾的动物献给祂为祭。惟有最完全的才可选作此用。上帝曾藉着先知玛拉基严厉责备祂的子民偏离这些指示。 {HR November 1, 1882, par. 4}

§210 Again, the apostle writes to the believers, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Specific directions were given to ancient Israel that no defective or diseased animal should be presented as an offering to God. Only the most perfect were to be selected for this purpose. The Lord, through the prophet Malachi, most severely reproved his people for departing from these instructions. {HR November 1, 1882, par. 4}

§211 “藐视我名的祭司啊，万军之耶和华对你们说，儿子尊敬父亲，仆人敬畏主人，我既为父亲，尊敬我的在哪里呢？我既为主人，敬畏我的的哪里呢？你们却说，我们在何事上藐视祢的名呢？你们将污秽的食物献在我的坛上，且说，耶和华的桌是可藐视的。你们将瞎眼的献为祭物，这不为恶吗？将瘸腿的有病的献上，这不为恶吗？你献给你的省长，他岂喜悦你？岂能看你的情面吗？这是万军之耶和华说的。……你们把抢夺的、瘸腿的、有病的，拿来献上为祭，我岂能从你们手中收纳呢？这是耶和华说的”（玛1:6-13）。 {HR November 1, 1882, par. 5}

§212 “A son honoreth his father, and a servant his master; if then I be a father, where is mine honor? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts. Ye brought that which was torn, and the lame, and the sick; thus ye brought an offering; should I accept this of your hand? saith the Lord.” {HR November 1, 1882, par. 5}

§213 这些话虽是对古代以色列人说的，但也完全适用今日上帝的子民。当使徒呼吁他的弟兄们将自己的身体“献上，当作活祭，是圣洁的，是上帝所喜悦的”时，他指出了真正成圣的原则。成圣不只是一套理论，一种情绪或一组辞令，而是一种积极活泼的原则，深入每日的生活之中。它要求我们饮食与着装的习惯，能保障身体、精神和道德的健康，使我们可以将自己的身体献给主，不是被错误的习惯败坏了的祭物，而是一种“活祭，是圣洁的，是上帝所喜悦的”（罗12:1）。 {HR November 1, 1882, par. 6}

§214 Though addressed to ancient Israel, these words contain a lesson for the people of God today. When the apostle appeals to his brethren, to present their bodies “a living sacrifice, holy, acceptable unto God,” he sets forth the principles of true sanctification. It is not merely a theory, an emotion, or a form of words; but a living, active principle, entering into the every-day life. It requires that our habits of eating, drinking, and dressing, be such as to secure the preservation of physical, mental, and moral health, that we may present to the Lord our bodies—not an offering corrupted by wrong habits, but—“a living sacrifice, holy, acceptable unto God.” {HR November 1, 1882, par. 6}

§215 使徒彼得告诫说：“要禁戒肉体的私欲”（彼前2:11）。这是一个最直接最有力的警告，禁戒人服用茶，咖啡，烟，酒和吗啡等兴奋剂和麻醉剂。这些嗜好完全可以归入对道德品格产生有害影响的私欲。 {HR November 1, 1882, par. 7}

§216 Peter’s admonition to abstain from fleshly lusts is a most direct and forcible warning against the use of all such stimulants and narcotics as tea, coffee, tobacco, alcohol, and morphine. These indulgences may well be classed among the lusts that exert a pernicious influence upon moral character. {HR November 1, 1882, par. 7}

§217 这些有害的习惯越早养成，就越会牢固地将受害者控制在私欲的奴役之中，其属灵的标准也一定越低落。 {HR November 1, 1882, par. 8}

§218 The earlier these hurtful habits are formed, the more firmly will they hold their victim slavery to lust, and the more certainly will they lower the standard of spirituality. {HR November 1, 1882, par. 8}

§219 圣经的教训只能在那些因满足自我而麻痹了机能的人心中留下微弱的印象。成千上万的人在愿意发动反对自己堕落食欲的战争之前，就不仅会牺牲健康和生命，而且会牺牲天国的盼望。一位多年自称成圣的女士作出了声明：要是她必须要么放弃烟斗，要么放弃天国，她就会说：“别了，天国；我无法克服喜爱烟斗的心。”这个偶像一直被供在心灵里，给耶稣留了一个次要位置。可是这个女人竟声称自己是完全属于主的！. {HR November 1, 1882, par. 9}

§220 Bible teachings will make but a feeble impression upon those whose faculties are benumbed by self-gratification. Thousands will sacrifice not only health and life, but their hope of Heaven, before they will wage war against their own perverted appetites. One lady who for many years claimed to be sanctified, made the statement that if she must give up her pipe or Heaven she would say, “Farewell, Heaven; I cannot overcome my love for my pipe.” This idol had been enshrined in the soul, leaving to Jesus a subordinate place. Yet this woman claimed to be wholly the Lord’s. {HR November 1, 1882, par. 9}

§221 那些真正成圣的人无论在哪里，都会藉着保持正确的身体习惯来提高道德标准，并且象但以理一样，向他人呈现节制和克己的榜样。每一种堕落的食欲都成了一种争战的私欲。凡与自然律相冲突的事都引起心灵的一种病态。放纵食欲引起胃弱，肝脏麻木，头脑阴暗，从而使人的脾气和精神反常。而这些被削弱了的能力却被献给上帝，祂是不肯接受的，除非所献的牺牲没有瑕疵。我们的责任是使我们的食欲和生活习惯符合自然律。若是献在基督祭坛上的身体经受犹太人的祭牲所受的严格审查，我们有目前习惯的人谁能蒙悦纳呢？ {HR November 1, 1882, par. 10}

§222 Wherever they may be, those who are truly sanctified will elevate the moral standard by preserving correct physical habits, and, like Daniel, presenting to others an example of temperance and self-denial. Every depraved appetite becomes a warring lust. Everything that conflicts with natural law creates a diseased condition of the soul. The indulgence of appetite produces a dyspeptic stomach, a torpid liver, a clouded brain, and thus perverts the temper and spirit of the man. And these enfeebled powers are offered to God, who refused to accept the victims for sacrifice unless they were without a blemish! It is our duty to bring our appetites and our habits of life into conformity to natural law. If the bodies offered upon Christ’s altar were examined with the close scrutiny to which the Jewish sacrifices were subjected, who would be accepted? {HR November 1, 1882, par. 10}

§223 基督徒应当何等慎重地管制自己的习惯，以便保持每种才能的充足活力，好奉献给基督的服务啊。我们若愿在身、心、灵上成圣，就必须过符合上帝律法的生活。当以牺牲健康和生命为代价放纵食欲和情欲时，内心是无法保持献给上帝的。违背健康律的人必受惩罚。他们在各方面限制了自己的能力，以致无法正确地履行对同胞的义务，完全不能满足上帝的要求。 {HR November 1, 1882, par. 11}

§224 With what care should Christians regulate their habits, that they may preserve the full vigor of every faculty to give the service of Christ. If we would be sanctified, in soul, body, and spirit, we must live in conformity to the divine law. The heart cannot preserve consecration to God while the appetites and passions are indulged at the expense of health and life. Those who violate the laws upon which health depends, must suffer the penalty. They have so limited their abilities in every sense that they cannot properly discharge their duties to their fellowmen, and they utterly fail to answer the claims of God. {HR November 1, 1882, par. 11}

§225 当英国首相帕默斯顿勋爵接到苏格兰牧师们的请求，要他指定一个禁食祷告的日子，祈求使霍乱止息时，他务实地回答说：“应当洁净你们的街道和房屋，在贫民中间提倡清洁与卫生，充分供应他们良好的食物和衣服，普遍采纳正确的卫生措施，这样，你们就不需要禁食与祷告的日子了。你们若继续忽略主所启示的预防方法，祂必不会听你们的祷告。” {HR November 1, 1882, par. 12}

§226 When Lord Palmerston, Premier of England, was petitioned by the Scotch clergy to appoint a day of fasting and prayer to avert the cholera, he replied, in effect, “Cleanse and disinfect your streets and houses, promote cleanliness and health among the poor, and see that they are plentifully supplied with good food and raiment, and employ right sanitary measures generally, and you will have no occasion to fast and pray. Nor will the Lord hear your prayers, while these, his preventives, remain unheeded.” {HR November 1, 1882, par. 12}

§227 保罗说：“我们……当洁净自己，除去身体灵魂一切的污秽，敬畏上帝，得以成圣”（林后7:1）。为了鼓励我们，他提出了真正的成圣所享有的自由。“如今，那些在基督耶稣里的就不定罪了，”他们“不随从肉体、只随从圣灵”（罗8:1,4）。他告诫加拉太人要“顺着圣灵而行，就不放纵肉体的情欲了”（加5:16）。他列举了一些私欲的形式——拜偶像、醉酒等类（加5:20,21）。在提到其中有节制的圣灵的果子之后，他又说：“凡属基督耶稣的人，是已经把肉体连肉体的邪情私欲同钉在十字架上了”（加5:24）。 {HR November 1, 1882, par. 13}

§228 Says Paul, “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” He presents for our encouragement the freedom enjoyed by the truly sanctified: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” He charges the Galatians, “Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.” He names some of the forms of fleshly lusts,—“idolatry, drunkenness, and such like.” “And after mentioning the fruits of the Spirit, among which is temperance, he adds, “And they that are Christ’s have crucified the flesh, with the affections and lusts.” {HR November 1, 1882, par. 13}

§229 雅各布说：“从上头来的智慧，先是清洁”（雅3:17）。他如果看见他的弟兄们吸烟，就一定会斥责这种行为是“属地的，属情欲的，属鬼魔的”（15节）。在这个蒙基督光照的时代，提说耶稣宝贵圣名的嘴唇往往被烟沫玷污了，呼吸被臭气沾染了。享受这种有毒空气的人一定也被污染了。当我看见一些人自称享受完全成圣的福气，同时却作烟草的奴隶，喷云吐雾污染周围的一切，我就想，如果有吸烟的人在天国里，天国会是什么样的呢？圣经明确宣布：“凡不洁净的，……总不得进那城”（启21:27）。既然如此，放纵这污秽习惯的人怎能希望进去呢？ {HR November 1, 1882, par. 14}

§230 James says that the wisdom which is from above is “first pure.” If he had seen his brethren using tobacco, would he not have denounced the practice as “earthly, sensual, and devilish?” In this age of Christian light, how often the lips that take the precious name of Christ, are defiled by tobacco-spittle, and the breath is polluted with the stench. Surely, the soul that can enjoy such uncleanness must also be defiled. As I have seen men who claimed to enjoy the blessing of entire sanctification, while they were slaves to tobacco, polluting everything around them, I have thought, How would Heaven appear with tobacco-users in it? God’s word has plainly declared that “there shall in no wise enter into it anything that defileth.” How, then, can those who indulge this filthy habit hope to find admittance there? {HR November 1, 1882, par. 14}

§231 自称虔诚的人，把自己的身子献在撒但的坛上，向撒但的王权奉上烟草的香。这句话听上去很严厉吗？祭物一定是献给某位神明的。上帝既是清洁而神圣的，就不会悦纳任何污秽的东西。祂拒绝这种浪费、肮脏、不洁的祭物；所以我们断定撒但必是接受这种尊荣的一位。. {HR November 1, 1882, par. 15}

§232 Men professing godliness offer their bodies upon Satan’s altar, and burn the incense of tobacco to his Satanic majesty. Does this statement seem severe? Certainly, the offering is presented to some deity. As God is pure and holy, and will accept nothing defiling in its character, he must refuse this expensive, filthy, and unholy sacrifice; therefore we conclude that Satan is the one who claims the honor. {HR November 1, 1882, par. 15}

§233 耶稣受死要搭救人类脱离撒但的魔掌。祂来要用祂赎罪牺牲的血释放我们得自由。一个已经成为耶稣基督的财产，身体是圣灵殿宇的人，必不会受吸烟有害习惯的奴役。他的才能都属于基督。基督用宝血的代价赎买了他。他的财产也是属于主的。这样看来，他每天用主所赐的钱财满足一种根本没有依据的欲望，岂能无罪呢？ {HR November 1, 1882, par. 16}

§234 Jesus died to rescue man from the grasp of Satan. He came to set us free by the blood of his atoning sacrifice. The man who has become the property of Jesus Christ, and whose body is the temple of the holy ghost, will not be enslaved by the pernicious habit of tobacco-using. His powers belong to Christ, who has bought him with the price of blood. His property is the Lord’s. How, then, can he be guiltless in expending every day the Lord’s intrusted capital to gratify an appetite which has no foundation in nature? {HR November 1, 1882, par. 16}

§235 每年有大量的金钱浪费在这种嗜好上，而同时许多生灵却因缺乏生命之道而灭亡。自命为基督徒的人竟在十分之一和捐献上夺取上帝之物，同时却在毁灭性私欲的坛上为吸烟献上大量钱财，超过为救济穷人，或供应上帝圣工的需要所捐献的钱财。凡真正成圣的人，必克服每一种有害的私欲。这样，这一切不必要的花费就会归入主的库房，基督徒就会带头克己、自我牺牲和节制。于是他们就成为世上的光。{HR November 1, 1882, par. 17}

§236 An enormous sum is yearly squandered for this indulgence, while souls are perishing for the word of life. Professed Christians rob God in tithes and offerings, while they offer on the altar of destroying lust, in the use of tobacco, more than they give to relieve the poor or to supply the wants of God’s cause. Those who are truly sanctified, will overcome every hurtful lust. Then all these channels of needless expense will be turned to the Lord’s treasury, and Christians will take the lead in self-denial, in self-sacrifice, and in temperance. Then they will be the light of the world. {HR November 1, 1882, par. 17}

§237 茶、咖啡和烟草对人体有害。茶会醉人；虽然程度较轻，但在性质上与酒精类饮料是一样的。咖啡则更会模糊人的意识，麻痹人的机能。它虽然不如烟草那么强烈，但有相同的效果。反对烟草的论据，也可用来反对茶与咖啡。{HR November 1, 1882, par. 18}

§238 Tea and coffee as well as tobacco, have an injurious effect upon the system. Tea is intoxicating. Though less in degree, its effect is the same in character as that of spirituous liquors. Coffee has a greater tendency to becloud the intellect and benumb the energies. It is not so powerful as tobacco, but is similar in its effects. The arguments brought against tobacco may also be urged against the use of tea and coffee. {HR November 1, 1882, par. 18}

§239 已养成饮用茶、咖啡、烟草、鸦片或酒类习惯的人，若被剥夺了所习惯的放纵，就会发现自己没有兴趣和热心参加敬拜上帝。上帝的恩典似乎无法振作或激发他们，使他们作出灵感的祈祷和见证。这些自命为基督徒的人，应当考虑自己所享受的是什么。是出于上头的，还是来自下面的？ {HR November 1, 1882, par. 19}

§240 When those who are in the habit of using tea, coffee, tobacco, opium, or spirituous liquors, are deprived of the accustomed indulgence, they find it impossible to engage with interest and zeal in the worship of God. Divine grace seems powerless to enlighten or spiritualize their prayers or their testimonies. These professed Christians should consider the source of their enjoyment. Is it from above, or from beneath? {HR November 1, 1882, par. 19}

§241 对于惯用刺激品的人来说，若缺了他所爱的嗜好品，一切似乎都索然乏味。这种嗜好削弱身心自然的感受力，使他对圣灵的感动麻木不仁。如果没有他所常用的兴奋剂，他的身心就产生一种饥渴，不是饥渴慕义，渴望圣洁，渴望上帝的临格，而是渴望他所珍爱的偶像。自称为基督徒的人藉着放纵有害的私欲，天天削弱自己的能力，使之无法荣耀上帝。 {HR November 1, 1882, par. 20}

§242 To a user of stimulants, everything seems insipid without the darling indulgence. This deadens the natural sensibilities of both body and mind, and renders him less susceptible of the influence of the Holy Spirit. In the absence of the usual stimulant, he has a hungering of body and soul, not for righteousness, not for holiness, not for God’s presence, but for his cherished idol. In the indulgence of hurtful lusts, professed Christians are daily enfeebling their powers, making it impossible to glorify God. {HR November 1, 1882, par. 20}

§243 1883年3月1日March 1, 1883节制是基督徒的本分

§244 Temperance a Christian Duty

§245 人类从上帝手中出来的时候具有完美的身心机能，处于完美的健全状态，因而是完全健康的。两千多年的放纵食欲和贪婪的情欲造成了人体生命力削弱这种局面。在以后的世代，这种衰退的趋势愈演愈烈。食欲和情欲的放纵导致了越轨和暴力；各种放荡可憎的事削弱了人的精力，给人带来了各种各样的疾病，直到第一代人的活力和荣耀都消逝了，从亚当起到第三代，人开始显出衰退的迹象。洪水后的各世代退化得更加迅速了。{HR March 1, 1883, par. 1}

§246 Man came from the hand of God perfect in every faculty of mind and body; in perfect soundness, therefore in perfect health. It took more than two thousand years of indulgence of appetite and lustful passions to create such a state of things in the human organism as would lessen vital force. Through successive generations the tendency was more swiftly downward. Indulgence of appetite and passion combined, led to excess and violence; debauchery and abominations of every kind weakened the energies, and brought upon the race diseases of every type, until the vigor and glory of the first generations passed away, and man began to show signs of decay in the third generation from Adam. Successive generations after the flood degenerated more rapidly. {HR March 1, 1883, par. 1}

§247 这一切祸患和累加的痛苦都可追溯到食欲和情欲的放纵。奢华的生活和饮酒败坏了血液，使人欲火中烧，招致了各种疾病。但祸害不止于此。父母把疾病遗传给了儿女。每一个生养儿女的人通常都将自己的爱好和罪恶倾向传给自己的后代，从自己发炎败坏的血液把疾病传给他们。放荡、疾病和低能都作为不幸的遗产从父传给子，而且代代相传，给世界带来了极大的痛苦和病患，使人类的堕落反复循环。. {HR March 1, 1883, par. 2}

§248 All this weight of woe and accumulated suffering can be traced to the indulgence of appetite and passion. Luxurious living and the use of wine corrupt the blood, inflame the passions, and produce diseases of every kind. Parents leave maladies as a legacy to their children. As a rule, every intemperate man who rears children, transmits his inclinations and evil tendencies to his offspring, and the evil does not end here; he gives to them disease from his own inflamed and corrupted blood. Licentiousness, disease, and imbecility are transmitted as an inheritance of woe from father to son and from generation to generation, bringing anguish and suffering into the world, which is no less than a repetition of the fall of man. {HR March 1, 1883, par. 2}

§249 不断违背自然律就是不断违背上帝的律法。如今我们到处可见的痛苦现象，和充斥世界的残废、衰老、疾病和低能，使世界变成了一所麻疯病院，一点儿不象它应该成为和上帝希望它成为的样子。当前的世代在智力、体力和道德能力上软弱无力。{HR March 1, 1883, par. 3}

§250 The continual transgression of nature’s laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be, and what God designed it should be, a lazar-house. The present generation is feeble in mental, moral, and physical power. {HR March 1, 1883, par. 3}

§251 这一切的不幸代代累加，因为堕落的人类愿意违背上帝的律法。因放纵败坏的食欲，犯下了最严重的罪行。. {HR March 1, 1883, par. 4}

§252 All this accumulated misery from generation to generation is because fallen man will break the law of God. Sins of the greatest magnitude are committed through the indulgence of perverted appetite. {HR March 1, 1883, par. 4}

§253 对烟草这种污秽讨厌的毒品的喜爱，使人渴望更强烈的刺激品，例如酒类，辩称说酒有益于某种假想的软弱或防止某种可能的疾病。这样，就产生了对这些有害而令人兴奋的刺激品的食欲；而这种食欲不断加强，直到这个世代的放纵发展到令人担忧的地步。到处可见贪饮和爱饮酒的人。他们的智力衰弱，道德力软弱，感官迟钝，认识不到上帝和天国的要求，也不领略永恒的事。圣经宣布醉酒的人不能承受上帝的国。每一个不节制的人不仅要对犯在自己身上的罪负责，还要为自己错误放荡的人生给家人和社会带来的一切恶果负责。 {HR March 1, 1883, par. 5}

§254 The effort made to create a taste for the disgusting, filthy poison, tobacco, leads to the desire for stronger stimulants, as liquor, which is taken, on one plea or another, for some imaginary infirmity, or to prevent some possible disease. Thus an unnatural appetite is created for these hurtful and exciting stimulants. The increase of intemperance in this generation is alarming. Beverage loving, liquor-drinking men may be seen everywhere. Their intellect is enfeebled, the moral powers are weakened, the sensibilities are benumbed, the claims of God and heaven are not realized, and eternal things are not appreciated. The Bible declares that no drunkard shall inherit the kingdom of God. Every intemperate person renders himself accountable, not only for the sins which he commits in his own person, but for the evil results that his dissipated course of life has brought upon his family and upon the community. {HR March 1, 1883, par. 5}

§255 人类因为以往世代的罪，正在累积祸患的重担下呻吟。可是现代的男男女女几乎想也不想或毫不在乎地放纵不节制的行为，贪食醉酒，从而给下一代留下了疾病，削弱了的智力和败坏的道德作为遗产。 {HR March 1, 1883, par. 6}

§256 The race is groaning under a weight of accumulated woe, because of the sins of former generations. And yet with scarcely a thought or care, men and women of the present generation indulge intemperance by surfeiting and drunkenness, and thereby leave, as a legacy for the next generation, disease, enfeebled intellects, and polluted morals. {HR March 1, 1883, par. 6}

§257 任何一种不节制都是最恶劣的自私行为。真正敬畏上帝且守祂诫命的人，按照理智和信仰看待这些事。任何一个男人或女人怎能在遵守那要人爱人如己的上帝律法的同时，放纵不节制的食欲，麻木头脑，削弱智力，使身体充满疾病呢？不节制燃起人的情欲，使人放松私欲的缰绳。低级的情欲蒙蔽了人的理智和良心。 {HR March 1, 1883, par. 7}

§258 Intemperance of any kind is the worst sort of selfishness. Those who truly fear God and keep his commandments look upon these things in the light of reason and religion. How can any man or woman keep the law of God, which requires man to love his neighbor as himself, and indulge intemperate appetite, which benumbs the brain, weakens the intellect, and fills the body with disease? Intemperance inflames the passions, and gives loose rein to lust. Reason and conscience and blinded by the lower passions. {HR March 1, 1883, par. 7}

§259 克服喜爱麻醉品和刺激品的积习不是一件容易的事。唯有奉基督的名才能获得这场伟大的胜利。我们的救主为救赎人类付出了昂贵的代价。祂在旷野的试探中忍受饥饿的极大痛苦，因禁食而憔悴时，撒但就在旁边用各种试探袭击上帝的儿子，要利用祂的软弱胜过祂，从而挫败救恩的计划。但是基督坚定不移。祂为人类得了胜，以便搭救他们脱离堕落的状态。基督的经验是为了使我们受益。祂胜过食欲的榜样指出了道路，使那些愿意跟从祂的人最终与祂同坐宝座。上帝的儿子同情人类的软弱。祂对堕落人类的爱是那么强烈，以致做出了无限的牺牲，以便在人堕落的状态中接触人，并且藉着祂的神能最终把人提拔到祂的宝座旁。然而是否让基督为人完成祂足能完成的事，是由人来决定的。 {HR March 1, 1883, par. 8}

§260 It is not an easy matter to overcome established habits, to deny the appetite for narcotics and stimulants. In the name of Christ alone can this great victory be gained. Our Saviour paid a dear price for man’s redemption. In the wilderness of temptation he suffered the keenest pangs of hunger; and while emaciated with fasting, Satan was at hand with his manifold temptations to assail the Son of God, to take advantage of his weakness and overcome him, and thus thwart the plan of salvation. But Christ was steadfast. He overcame in behalf of the race, that he might rescue them from the degradation of the fall. Christ’s experience is for our benefit. His example in overcoming appetite points out the way for those who would be his followers, and finally sit with him on his throne. The Son of God sympathizes with the weaknesses of man. His love for the fallen race was so great that he made an infinite sacrifice to reach man in his degradation, and through his divine power elevate him finally to his throne. But it rests with man whether Christ shall accomplish for him that which he is fully able to do. {HR March 1, 1883, par. 8}

§261 1887年12月1日December 1, 1887在凡事上节制

§262 Temperate in All Things

§263 “凡较力争胜的，诸事都有节制”（林前9：25）。{HR December 1, 1887, par. 1}

§264 And every man that striveth for the mastery is temperate in all things. 1 Corinthians 9:25. {HR December 1, 1887, par. 1}

§265 这里阐明了自我控制和自私放纵之间的斗争。我们大家都有一项严肃认真的工作要做，来决定以什么为主。我们所有的习惯、品味和爱好都应该符合健康和生命的法则。通过这种方法，我们可以获得最好的身体状况，并且拥有明辨善恶的头脑。{HR December 1, 1887, par. 2}

§266 The battle between self-control and selfish indulgence is here clearly set forth. There is a stern, earnest work for us all to do, to decide which shall obtain the mastery. All our habits, tastes, and inclinations should be in accordance with the laws of health and life. By this means we may secure the very best physical conditions, and have mental clearness to discern between the good and the evil. {HR December 1, 1887, par. 2}

§267 有许多奢侈的嗜好同时也很有害。它们扰乱消化器官，破坏对简单健康食物的食欲，结果是疾病和痛苦。伴随着消化不良及其并发症状的是甜美气质的丧失。会易怒、烦恼、急躁，经常导致严厉不友善的话语和错误的行动。{HR December 1, 1887, par. 3}

§268 There are many expensive indulgences that are at the same time very injurious. They derange the digestive organs, and destroy the appetite for simple, wholesome food; and sickness and suffering are the result. With dyspepsia and its attendant evils comes the loss of a sweet disposition. There is irritability, fretfulness, and impatience, often resulting in harsh, unkind words and wrong acts. {HR December 1, 1887, par. 3}

§269 上帝并不是不愿意我们享受人生的福气。祂把大量的资源放在我们手里，让我们满足自然的食欲。在地球的产品中有丰富多样的食物，既可口又有营养，我们“可以随意吃”（创2：16）。“这样的饮食会滋养身体，保持其自然的活力，无须使用人工兴奋剂和奢侈品。{HR December 1, 1887, par. 4}

§270 God is not unwilling that we should enjoy the blessings of life. He has placed in our hands abundant means for the gratification of a natural appetite. In the products of the earth there is a bountiful variety of food that is both palatable and nutritious, and of these articles we “may freely eat.” Such a diet will nourish the body, and preserve its natural vigor, without the use of artificial stimulants and luxuries. {HR December 1, 1887, par. 4}

§271 无节制地使用不健康的食物是从餐桌上开始的。一段时间后，由于消化器官变得虚弱，食物不能满足食欲，人们就渴求更多的刺激性食物和饮料。这些饮食有即时的效果，让人自由沉溺。在它们的影响下，神经系统兴奋起来，在某些情况下，智力似乎暂时得到了激发，想象力似乎更加活跃。但反作用总会发生的。神经系统由于过度兴奋，就会从未来的资源中借用力量以供当前使用；所有这些系统的暂时活跃都伴随着抑郁。食欲经过受操练而渴望更强的刺激物，很快就要求享用烟草、葡萄酒和烈酒了。{HR December 1, 1887, par. 5}

§272 Intemperance commences at the table, in the use of unhealthful food. After a time, as the digestive organs become weakened, the food does not satisfy the appetite, and there is a craving for more stimulating foods and drinks. These produce an immediate effect, and are freely indulged in. Under their influence, the nervous system is excited, and in some cases, for the time being, the intellect seems to be invigorated, and the imagination to be more vivid. But there is always a reaction. The nervous system, having been unduly excited, borrows power for present use from its future resources; and all this temporary invigoration of the system is followed by depression. The appetite, educated to crave something stronger, soon calls for tobacco, wines, and liquors. {HR December 1, 1887, par. 5}

§273 食欲越放纵，它的要求就越迫切，越难以控制。一个人的身体越虚弱，没有不自然的刺激物越发无力，他对这些东西的渴望就会越高涨，直到他的意志被压垮，似乎没有力量来克制这种不自然的欲望了。{HR December 1, 1887, par. 6}

§274 The more the appetite is indulged, the more imperative are its demands, and the more difficult it is to control. The more debilitated the system becomes, and the less able to do without unnatural stimulants, the more the passion for these things increases, until the will is overborne, and there seems to be no power to deny the unnatural craving. {HR December 1, 1887, par. 6}

§275 我们在凡事上都要有节制。不但要谨慎选择合适的饮食，还要在饮食上严格节制，这样才能保持身体的健康，使身体的各项机能都得到积极运用。因为饮食无节制，即使是有益健康的食物，也会对身体产生有害的影响，使人的智力和道德官能迟钝。{HR December 1, 1887, par. 7}

§276 We are to be temperate in all things. Not only should we be careful to exercise judgment in the selection of proper food, but strict temperance in eating and in drinking is essential to a healthy preservation and vigorous exercise of all the functions of the body; for intemperance in eating, even of healthful food, will have an injurious effect upon the system, and will blunt the mental and moral faculties. {HR December 1, 1887, par. 7}

§277 怀爱伦夫人Mrs. E. G. White.1889年5月1日May 1, 1889教育Education

§278 使徒彼得指出了不断进步，不断为我们的品格增添属天美德的必要性。他说:“有了信心，又要加上德行。有了德行，又要加上知识。有了知识，又要加上节制。有了节制，又要加上忍耐。有了忍耐，又要加上虔敬。有了虔敬，又要加上爱弟兄的心。有了爱弟兄的心，又要加上爱众人的心“（彼后1：5-7）。HR May 1, 1889, par. 1}

§279 The apostle Peter presents the necessity of making constant progress,—of continually adding heavenly graces to our character. He says, “Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.” {HR May 1, 1889, par. 1}

§280 这段话中所说的教育具有基本的性质，应成为学校一切智力训练的基础。与所有的其他地方相比，家庭是最需要进行这项工作的地方。它应该是孩子们的示范学校。父母的一言一行是最有教育影响力的，因为它们必然反映在孩子们的品格和行为上。父母应该言传身教，在孩子还小的时候就引导他们，始终在他们面前表现出值得效法的品格。{HR May 1, 1889, par. 2}

§281 The education spoken of in these words is of a fundamental character, and should underlie all the intellectual training of the schools. The home above all other places is where this work should go on. It should be a model school for the children. The words and acts of the parents are the most potent of educating influences, for they will surely be reflected in the character and conduct of the children. Both by precept and example, parents should guide the little ones during their earliest youth, ever seeking to present before them a character worthy of their imitation. {HR May 1, 1889, par. 2}

§282 父母们应该认识到自己在上帝面前有责任培养孩子的身心和道德能力。他们应该团结一致承担委托给他们的工作，正确理解教育的真正原则。鉴于使命的神圣性，他们应该学习成为教育艺术的大师，以便正确地训练孩子从婴儿到儿童，从童年到成年，从而使他们具有择善弃恶的足够的道德力量，在社会中适合担任各自的职位。{HR May 1, 1889, par. 3}

§283 Parents should feel their responsibility before God to cultivate the physical, mental, and moral powers of their children. They should unitedly take up the work that devolves upon them, with a just appreciation of the true principles of education. In view of a trust so sacred, they should study to become masters of the art of education, that they may properly discipline their children from babyhood to childhood, and from childhood to manhood, thus fitting them to take their respective places in society with sufficient moral power to choose the good and to refuse the evil. {HR May 1, 1889, par. 3}

§284 孩子们最初所获得的知识，在他的头脑中所留下的印象，要比他成年后所获得的知识更为持久，因此对他品格形成的影响比他以后所受的教育更大。这种知识是在家里的炉边接受的，其性质应该是能给出品格的正确榜样。在家庭中，母亲应该开始教育她的孩子们，使他们形成一种品格，在今生有所作为，并能享受永生。母亲应该是家里的王后。她应该对她的家庭成员施加积极而有力的影响。交给她的是一项神圣而重要的工作。她若要蒙上帝悦纳，就当在基督的学校里学习，并在自己家里作老师。如果她要教导孩子自制，自己就要学会自制。她应该严加防范，以免辜负她神圣的使命。她通过自己的选择，进入她的工作园地，并承担起她对上帝所负的责任。她必须对她在孩子们身上所发挥的影响负责。她将不得不面对这样一个问题：她有没有出于对上帝的敬畏，尽其所能使孩子们确立正确的生活原则和行为习惯。{HR May 1, 1889, par. 4}

§285 The first knowledge that the child receives, makes a more lasting impression on his mind than the knowledge obtained in more advanced years; therefore it has a greater influence in the formation of his character than the education of later life. This knowledge is received around the fireside at home, and it should be of such a nature that it will give the right mold to the character. It is in the family circle that the mother should begin the work of educating her children, that they may form a character which will prepare them for usefulness in this life, and for the enjoyment of the future, immortal life. The mother should be queen of her home. She should exert a positive and potent influence over the members of her household. The work committed to her hand is a work of sacred importance; and if she would do it acceptably to God, she must be a learner in the school of Christ, as well as a teacher in her home. It is necessary for her to learn self-control, if she would teach her children self-control. She should strictly guard herself lest she betray her sacred trust. Through her own choice she has entered her field of labor, and taken upon herself responsibilities for the discharge of which she is accountable to God. She will have to answer for her influence upon her children. She will have to meet the question whether she has, in the fear of God, done all she could to establish them in right principles of life and in right habits of conduct. {HR May 1, 1889, par. 4}

§286 圣经说：“敬畏耶和华是智慧的开端”（箴1：1）。你若希望你的孩子举止文雅、品格高尚、心地纯洁、思想卓越，就必须教导他们敬畏上帝。要获得成功，就必须采用我们天父所认可的获得品格的最好方法。父母的话应该是精挑细选的。父亲或母亲不应说脏话，不应说粗俗下流的话。虽然你在对待你的孩子时不应该武断、苛刻、固执，但你应该下决心坚定而有耐心，日复一日地学习如何表现出你希望在他们身上看到的完美品质。{HR May 1, 1889, par. 5}

§287 Says the word of God, “The fear of the Lord is the beginning of wisdom.” If you desire that your children should be refined in manners, noble in character, pure in heart, and elevated in mind, you must teach them the fear of the Lord. The best method for acquiring the mold of character which our heavenly Father can approve, must be employed if success is to be attained. The parents’ words should be select, well-chosen. No impure word, no common, coarse expression, should escape the lips of father or mother. While you should not be severe, stern, and set, in dealing with your children, you should be decided, firm, and patient, learning from day to day to exhibit that perfection of character which you desire to see in them. {HR May 1, 1889, par. 5}

§288 如果父母冷漠无情，孩子也会产生同样的冷漠精神。父母应对他们的孩子表现出温柔的爱，善待他们。他们若行得好，就当称赞他们。要寻找机会说鼓励和亲热的话语。父母要把他们的孩子看作是天父托付给他们的珍贵珠宝。这些珠宝要交还，去掉所有的粗糙之处，经过制作和打磨，镶嵌在天国的框架里。 {HR May 1, 1889, par. 6}

§289 If parents are cold and unsympathetic, the same spirit of indifference will be begotten in the children. Let the parents manifest tender love to their little ones; treat them with kindness; and when they have done well, commend them. Seek opportunities to give words of encouragement and endearment. Let parents regard their children as precious jewels intrusted to their care by the heavenly Father,—jewels that are to be rendered back with all the roughness and coarseness removed, shaped and polished for the heavenly setting. {HR May 1, 1889, par. 6}

§290 耶稣为祂的门徒祷告说：“我为他们的缘故，自己分别为圣，叫他们也因真理成圣”（约17：19）。这正是父母要做的事情。他们应该把自己完全奉献给上帝，这样他们的智力和灵力就会达到卓越的境界，有效地发挥最大的作用。基督怎样在祂的生活和品格上为父母树立了完美的榜样，父母也當努力为他们的孩子树立一个榜样，让他们知道自己在精神和行为上应该如何。当父亲和母亲怀着这样的目的承担起他们的职责时，他们自己也会不断地进步，更好地胜任上帝赋予的工作。{HR May 1, 1889, par. 7}

§291 When Christ prayed in behalf of his disciples, he said, “I sanctify myself, that they also may be sanctified.” This is the very thing that parents should do. They should consecrate themselves entirely to God, that their powers of mind and heart may reach a high order of excellence, and be efficient in the highest forms of usefulness. As Christ has given parents a perfect example in his life and character, so the latter should seek to give their children an example of what they should be in spirit and deportment. As fathers and mothers take up their duties with this purpose, they will constantly make advancement themselves; becoming better qualified for their God-given work. {HR May 1, 1889, par. 7}

§292 1889年7月1日July 1, 1889基督徒立场的教育

§293 Education from a Christian Stand-Point

§294 “有了信心，又要加上德行”（彼后1：5）。德行是基督化品格最重要的美德之一。父母应该聪明地培养孩子的这种美德。从小就培养孩子有纯洁的思想和行为，这是一种光荣的理想。{HR July 1, 1889, par. 1}

§295 “Add to your faith virtue.” Virtue is one of the graces essential to Christian character, and parents should work intelligently to cultivate this grace in their children. It is an honorable ambition to desire to bring up children from their babyhood in such a manner that they will be pure in thought and action. {HR July 1, 1889, par. 1}

§296 在孩子们长大成人的过程中，母亲的手里在很大程度上掌握着使她的孩子们成为她所希望的那种人的能力。她应该教导她的孩子自制，甚至延伸到思想。就这样，她将成就一项工作，美化她们的生活。如果她教育她的孩子们思想纯洁，孩子们的语言和行为也会纯洁。她的工作不仅造福她自己，也造福邻里、社会和世界。她的工作在上帝面前将永垂不朽。她的名字要在天上的册子上被登记为最高等级的传道士。{HR July 1, 1889, par. 2}

§297 To a great extent the power to make her children what she desires them to be when they are grown to manhood and womanhood, is in the hands of the mother. She should teach her children the self-control that extends even to the thoughts, and thus she will accomplish a work that will beautify their lives. If she educates her children to be pure in thought, they will be pure in language, and pure in action. Her work will not only prove a blessing to herself, but to the neighborhood, to society, and to the world. Her work will be immortalized in the presence of the family of God, and her name will be written in the books of Heaven as a missionary of the highest type. {HR July 1, 1889, par. 2}

§298 现在母亲们可能无法完全估算出纯洁教育的价值。她们现在可能无法欣赏它为他们的孩子所成就的工。美好的品德将对他们生活中的所有的交往产生显著的影响。在他们的学校生活中，他们不会教唆别人做坏事。他们自己也不会被引诱做坏事。如果从小就教导孩子们立即抵制不纯的思想，他们就会得到保守不做不洁的事情。 {HR July 1, 1889, par. 3}

§299 Mothers may not now be fully able to estimate the value of an education in the line of purity. They may not now be able to appreciate the work it will accomplish for their children. The grace of virtue of character will have a telling influence on all their associations in life. In their school life they will not be instructing others in evil, neither will they be led into evil themselves. If children are instructed from their youth up to repel impure thoughts instantly, they will be guarded from committing impure actions. {HR July 1, 1889, par. 3}

§300 母亲们在保护孩子免受邪恶思想和行为侵害的问题上，可能没有所应具备的警觉。她们让无关紧要的事情吸引她们的注意力，而对关系重大的事情却漠不关心。交际占据了她们的大部分时间。她们一心满足时尚社会的要求，对她们自己和她们的朋友都没有益处。她们忽略了对自己亲爱孩子更崇高更圣洁的要求。必须不惜一切代价达到时尚的标准吗?世界上的种种蠢行，难道就一定要效仿，而不管母亲在教育孩子方面所必须承担的义务吗?没有其他人能代替她完成她的工作。保姆和家庭教师都不能代替母亲的位置，也不能履行母亲的职责。{HR July 1, 1889, par. 4}

§301 Mothers may not have been as watchful as they should have been on the point of guarding their children from evil thoughts and actions. They have permitted things of small importance to claim their attention, while they treated with indifference these matters of most vital interest. Visitors have been allowed to draw largely on their time, and in seeking to meet the demands of fashionable society, which neither benefited themselves or their friends, the higher, holier claims of their dear children have been ignored. Must the standard of fashion be met at all hazards? Must the follies of the world be followed, irrespective of the obligations that must necessarily rest upon the mother in the training of her children? There is no other who can accomplish her work for her. Neither nurse nor governess can supply the mother’s place, or fulfill her obligations. {HR July 1, 1889, par. 4}

§302 母亲们既要要照顾如此重要的利益，为什么还要深思熟虑、尽最大的努力来满足社会的要求呢?当她们的孩子寻求与那些会玷污他们心灵、败坏他们品德的人作伴时，她们为什么还要把时间花在无益的拜访和外表的装饰上呢?难道没有更高尚、更尊贵、更恒久的工作要做吗?难道没有比衣服的装饰更重要的事情来占据我们的思想，吸引我们的注意力吗?难道她们不应该按照神圣的模式塑造她们孩子的品格吗?她们忽视这一责任，不可能不给她们的孩子带来巨大的损失。当她们看到自己疏忽母亲职责的后果时，她们的心灵定会感倍受煎熬。{HR July 1, 1889, par. 5}

§303 Why will mothers give their best thought, their highest capabilities, to fulfill the demands of society, when they have such important interests to care for? Why will they spend their time in unprofitable visiting, in outward adorning, when their children are seeking the company of those who will pollute their souls and corrupt their morals? Is there not higher, nobler, more enduring work to do? Are there not more important affairs to occupy the mind and engage the attention, than the decoration of raiment? Should they not be engaged in fashioning the characters of their children according to the divine pattern? They cannot neglect this duty without great loss to their children, and they themselves will suffer bitterness of soul when they behold the results of their indifference to the responsibilities of motherhood. {HR July 1, 1889, par. 5}

§304 母亲应该作好准备，让她孩子们的头脑充满纯洁的思考内容。在孩子们能够理解和记住观念的时候，要尽早向他们提供思想主题，引导他们认识耶稣，明白祂为人类所作的工作和所受的苦。通过这种方法，他们幼小心灵的土壤会被宝贵的真理种子所播撒，撒但播撒罪恶和污秽种子的机会就会减少。{HR July 1, 1889, par. 6}

§305 The mother should so make provision that the minds of her children may be filled with pure objects upon which to meditate. From the earliest years, as soon as children can understand and retain ideas, themes of thought should be presented that will lead them to an acquaintance with Jesus, and to an understanding of his work and sufferings in their behalf. By this method the soil of their little hearts may be preoccupied with precious seeds of truth, and Satan will find less opportunity for sowing his seeds of evil and defilement. {HR July 1, 1889, par. 6}

§306 我听过父母们口出脏话、粗话、下流话、骂人的话。我曾听到这些话被他们的孩子记住并重新说了出来。我很心疼，因为我知道父母所播下的种子是撒但乐意栽培的。我知道他们播下了会收获腐败的种子。耶稣因父母的残酷工作而多么难过啊！ {HR July 1, 1889, par. 7}

§307 I have heard loose language, careless, vulgar words, and slang phrases from the lips of parents. I have heard these words taken up and repeated by their children; and my heart has been pained; for I knew that these parents had sown the seed which Satan delights to cultivate. I knew that they had sown seeds that would produce a harvest of corruption. And oh, how Jesus is pained by the cruel work of these parents! {HR July 1, 1889, par. 7}

§308 儿童和青年的交往应特别小心谨慎。母亲应该是一个道德纯洁的人。她应该爱上帝，爱孩子们的父亲，爱她的孩子们，乐意尽可能多地让她的孩子们待在自己身边，而不要觉得自己是受了监视。母亲们应该设法使自己成为孩子们的好伙伴，通过为孩子们的头脑和双手提供合适的工作来保持孩子们的兴趣。 {HR July 1, 1889, par. 8}

§309 The associations of children and youth should be most carefully guarded. A mother should be a woman of pure morals. She should love God. She should love the father of her children. She should love her little ones. It should be her delight to keep her children in her presence as much as possible, but they should not be made to feel that they are under surveillance. Mothers should seek to make themselves companionable to their children, and be able to keep their little ones interested, by providing suitable employment for their minds and hands. {HR July 1, 1889, par. 8}

§310 孩子们如果在工作中犯了错误，不要严厉地责备他们，因为这只会使他们灰心。要用愉快的话语进行纠正，这样有助于他们在再次尝试时能做得更好。通过这种方式，他们将被教育成能独当一面，思维缜密，拥有多方面的机智和天资。{HR July 1, 1889, par. 9}

§311 If children commit errors in their tasks, they should not be severely blamed, for this will only serve to discourage them. They should be set right with pleasant cheerful words, and so assisted that they will be able to do better as they try again. By this means they will be educated to become care-takers, to be thoughtful, to possess tact and aptitude in many directions. {HR July 1, 1889, par. 9}

§312 孩子们容易对他们的任务感到困惑，对他们的工作感到厌倦。有些人满怀热情地开始了他们的工作，但他们很快就希望改变，希望掌握一些新的东西。有许多人开始了几项不同的工作，但当他们遇到一些微不足道的挫折时，他们就一个又一个放弃了，什么也没有完成。这个习惯应该纠正。父母不应该太忙于其他的事情，以致于他们不能抽出时间来耐心地训练孩子们正在成长的心智。他们不应该让朝三暮四的喜好控制他们的孩子。在适当的时候说几句鼓励的话或提供一点帮助，往往能帮助孩子们克服困难和挫折。他们完成任务时的满足感也会激励他们去完成更大的任务。{HR July 1, 1889, par. 10}

§313 Children are apt to become perplexed over their tasks, and to grow weary of their work. There are those who entered upon their work with enthusiasm, but they soon desire a change, and wish to take hold of something new. There are many who start several different tasks, but as they meet with some trifling discouragement, they give them up, one after another, and perfect nothing. This habit should be corrected. Parents should not be so much engaged in other things that they cannot give time to patiently discipline the developing minds of their charges. They should not allow the love of change to control their children. A few words of encouragement, or a little help at the right time, will often carry children over their troubles and discouragement, and the satisfaction they will have in seeing their task completed, will stimulate them to undertake greater tasks. {HR July 1, 1889, par. 10}

§314 许多人在童年时代由于缺乏帮助而变得灰心丧气，丧失了雄心壮志。他们在早年习惯于从一件事转到另一件事，却没有完成任何事情。他们一生都带着这种不幸的缺陷。他们做任何事都不可能成功，因为在他们年轻的时候，没有受到在不利环境下坚持不懈的教育。他们的思想也没有训练成使他具有成为行业大师的决心。由于缺乏正确的训练，整个生活都这样被失败所污损了。这种缺陷不仅表现在他们的事业上，也表现在他们的宗教生活中。意义的工作能使人远离诱惑和邪念。倘若人能以正确的方法管教孩童，使他们循规蹈矩，他们就不会与不良分子结交。那些人是撒但的仆从，被他利用唆使青年人养成恶习惯。{HR July 1, 1889, par. 11}

§315 There are many who for the lack of a little assistance in childhood became disheartened, and lost their ambition. They learned to change from one thing to another, without completing anything, in their early years, and they carry this sad defect through all their lives. They cannot make a success of anything they undertake; for they were not taught to persevere under discouraging circumstances when they were young, and their minds were not disciplined to that determination that makes a man master of his work. Thus the entire life is marred with failure because of the lack of correct discipline. Not only is their business career marked by this defect, but their religious life also shows their instability and weakness. Interesting employment will keep the mind from leisure for temptation and evil thoughts. If children are properly set to work, and disciplined in the right direction, they will not come into association with those who are agents of Satan, and used by him to educate youths in habits of evil. {HR July 1, 1889, par. 11}