第10编 预防措施
§1
第10编 预防措施
§2
Section 10 - Preventive Measures
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【1. 节制教育】
§4
我们能做什么——如何击退罪恶的狂澜呢？应当制定法律严格实施，禁止贩酒饮酒。应当全力鼓励酒徒恢复节制和美德。还需更进一步铲除我国醉酒的祸根。要消除对酒的欲望，就会结束贩酒和饮酒。——《传道良助》，第388页。{Te 194.1}[1]
§5
【1. Education in Temperance】
§6
What We Can Do.--What can be done to press back the inflowing tide of evil? Let laws be enacted and rigidly enforced prohibiting the sale and the use of ardent spirits as a beverage. Let every effort be made to encourage the inebriates return to temperance and virtue. But even more than this is needed to banish the curse of inebriety from our land. Let the appetite for intoxicating liquors be removed, and their use and sale is at an end.--Gospel Workers, page 388. {Te 194.1}[1]
§7
来自教育工作的丰收——许多不同职业不同身份的人，已被世俗的腐化恶化所胜，饮用强烈的饮料，放纵肉体的情欲，以致坠入试探之下。当这些堕落的人们激起我们的同情心，要求我们的帮助之时，我们岂可不也注意一下那些正在步他们后尘而尚未沉沦到如此地步的人呢？——《教会证言》卷六，第256页。{Te 194.2}[2]
§8
The Rich Harvest From Educational Efforts.--Men of different vocations and different stations in life have been overcome by the pollutions of the world, by the use of strong drink, by indulgence in the lusts of the flesh, and have fallen under temptation. While these fallen ones excite our pity and demand our help, should not some attention be given also to those who have not yet descended to these depths, but who are setting their feet in the same path?--Testimonies, vol. 6, p. 256. {Te 194.2}[2]
§9
如果把用来抵制这一大祸害的努力，放一半在教导父母们明白在养成儿女的习惯和品格方面的责任上，所得的益处就会比现在单与充分发长了的祸害搏斗强一千倍了。对烈酒的不自然欲望是在家里养成的，在许多情况下，是在那热心倡导节制运动之人的餐桌上造成的。我们祝愿从事这项善工的工人获得成功；但我们也邀请他们更深入地探究他们所反对之祸害的起因，并更加彻底而不懈地进行改革的工作。——《时兆》，1890年11月17日。{Te 194.3}[3]
§10
If half the efforts that are put forth to stay this giant evil were directed toward enlightening parents as to their responsibility in forming the habits and characters of their children, a thousandfold more good might result than from the present course of combating only the full-grown evil. The unnatural appetite for spirituous liquors is created at home, in many cases at the very tables of those who are most zealous to lead out in the temperance campaigns. We bid all workers in the good cause, Godspeed; but we invite them to look deeper into the causes of the evil they war against, and labor more thoroughly and consistently in the work of reform,--Signs of the Times, Nov. 17, 1890. {Te 194.3}[3]
§11
要教导什么——要告诉人们，智力与道德力的平衡，在很大的程度上取决于身体系统的正常状态。一切削弱和败坏身体本性的麻醉品和不自然的兴奋剂，都会削弱智力和道德。……{Te 195.1}[4]
§12
What to Teach.--It must be kept before the people that the right balance of the mental and moral powers depends in a great degree on the right condition of the physical system. All narcotics and unnatural stimulants that enfeeble and degrade the physical nature tend to lower the tone of the intellect and morals. . . . {Te 195.1}[4]
§13
在这些方面，提倡节制改革的人有一项工作要做，就是要教育人们明白，用兴奋剂来刺激疲惫的精力，使之进行不自然的突发活动，是危害健康，品格，甚至生命的。——《服务真诠》，第335页。{Te 195.2}[5]
§14
Temperance reformers have a work to do in educating the people in these lines. Teach them that health, character, and even life, are endangered by the use of stimulants, which excite the exhausted energies to unnatural, spasmodic action.--The Ministry of Healing, page 335. {Te 195.2}[5]
§15
勇敢而得胜——肉身的生命要予以小心教育，培养，发展，好使上帝的性情可以藉着人充分地彰显出来。上帝希望人使用祂赐给他们的理智，为祂而运用每一思维的能力。他们应当给予良心所指派给它的最高地位。智力，体力，连同情感，都要得到培养，以发挥最高的效能。……{Te 195.3}[6]
§16
Be Brave and Overcome.--The physical life is to be carefully educated, cultivated, and developed, that through men and women the divine nature may be revealed in its fullness. God expects men to use the intellect He has given them. He expects them to use every reasoning power for Him. They are to give the conscience the place of supremacy that has been assigned it. The mental and physical powers, with the affections, are to be so cultivated that they can reach the highest efficiency. . . . {Te 195.3}[6]
§17
上帝难道喜欢看见祂赐给人的任何器官或功能被疏忽，滥用，或被剥夺原可藉着运用而获得的健康与效能吗？所以要培养信心的恩赐。要有勇气，胜过每一种污损心灵殿宇的习惯。我们是完全依靠上帝的；我们的信心是藉着不断相信而加强的，尽管我们看不清上帝这样对待我们的目的或后果。信心指向前面和上头将要发生的事，把握住那唯一能使我们在祂里面得以完全的能力。上帝说：“让他持住我的能力，使他与我和好，愿他与我和好”（赛27:5）。——《怀爱伦文稿》1899年130号。{Te 195.4}[7]
§18
Is God pleased to see any of the organs and faculties He has given to man neglected, misused, or deprived of the health and efficiency it is possible for them to acquire through exercise? Then cultivate the gift of faith. Be brave, and overcome every practice which mars the soul-temple. We are wholly dependent on God, and our faith is strengthened by still believing, though we cannot see Gods purpose in His dealing with us, or the consequence of this dealing. Faith points forward and upward to things to come, laying hold of the only power that can make us complete in Him. Let him take hold of My strength, that he may make peace with Me, God declares, and he shall make peace with Me.--Manuscript 130, 1899. {Te 195.4}[7]
§19
没有什么题目比这更加重要——上帝已经发出了祂的警告信息，要唤醒男男女女明白自己所处的危险。但是成千甚至成百万的人都在漠视指出他们危险的话语。他们所吃的食物摧毁健康。他们不肯明白藉着吃不适当的食物，喝醉人的酒，他们正在将自己捆绑受奴役。他们违犯生命和健康和律法，直到食欲把他们囚禁在它的锁链中。……{Te 196.1}[8]
§20
No Subject of Greater Interest.--God has sent His warning message to arouse men and women to their danger and peril. But thousands, yes, millions, are disregarding the word which points out their danger. They eat food which is ruinous to health. They refuse to see that by eating improper food, and drinking intoxicating liquor, they are binding themselves in slavery. They violate the laws of life and health until appetite holds them in its chains. . . . {Te 196.1}[8]
§21
在介绍给我们城市居民的题目中，没有什么题目象有关身体健康的题目这么受关注。真节制要求完全戒除酒类。它还要求改良饮食习惯，着装和睡眠。放纵食欲的人不喜欢听说决定他们会不会患病取决于他们自己。他们需要清醒过来，思考前因后果。他们需要认识到他们的疾病是因为他们在适当饮食和着装问题上无知而造成的。——《怀爱伦文稿》1899年155号。{Te 196.2}[9]
§22
No subject which is presented to the inhabitants of our cities should command so large an interest as that which concerns physical health. True temperance calls for total abstinence from strong drink. It calls also for reform in dietetic habits, in dressing, in sleeping. Those who indulge appetite are not pleased to hear that it rests with them to decide whether they will be invalids. They need to wake up and reason from cause to effect. They need to realize that they are disease producers because of their ignorance upon the subject of proper eating, drinking, and dressing.--Manuscript 155, 1899. {Te 196.2}[9]
§23
持久工作的秘诀——我们看到节制运动的胜利往往不能持久。在那些节制运动最活跃，关闭酒馆、改造酒徒方面取得最大成功的地方，几个月过去之后，不节制之风比它被节制运动压制之前更加盛行了。{Te 196.3}[10]
§24
The Secret of a Permanent Work.--We have seen that the victories gained by the Temperance Crusade are not often permanent. In those places where the excitement ran highest and apparently the most was accomplished in closing liquor saloons and reclaiming inebriates, after the lapse of a few months, intemperance prevailed to a greater extent than before the effort to suppress it was made. {Te 196.3}[10]
§25
原因是显而易见的。这项工作没有深入彻底地进行。斧子没有放在树根上。不节制的根埋得比仅仅喝酒深得多。为了节制运动的成功，改革的工作必须从我们的餐桌开始。——《时兆》，1876年1月6日。{Te 196.4}[11]
§26
The reason of this is evident. The work is not deep and thorough. The ax is not laid at the root of the tree. The roots of intemperance lie deeper than mere liquor drinking. In order to make the temperance movement a success, the work of reform must begin at our tables.--Signs of the Times, Jan. 6, 1876. {Te 196.4}[11]
§27
有力而清楚地宣讲——要清楚有力地宣讲节制的题目，使人们明白实行健康则对于他们是莫大的福气，让人们看出上帝计划男男女女变成什么样的人。要向人们指出那为提拔拯救人类而作的伟大牺牲。要拿起圣经，提出上帝的要求，告诉听众，上帝希望人以一种尊荣祂的方式运用他们身心的能力。要向人指出，仇敌正竭力引诱人放纵败坏的食欲，拖他们下水。{Te 197.1}[12]
§28
Presented in Strength and Clarity.--Let the people be shown what a blessing the practice of health principles will be to them. Let them see what God designed men and women to become. Point to the great sacrifice made for the uplifting and ennobling of the human race. With the Bible in hand, present the requirements of God. Tell the hearers that He expects them to use the powers of mind and body in a way that will honor Him. Show them how the enemy is trying to drag human beings down by leading them to indulge perverted appetite. {Te 197.1}[12]
§29
要诚恳明确地告诉他们，有成千成万的男女在用上帝的钱财败坏自己，使世界沦为地狱。千百万元的钱化在使人疯狂的物品上。要清楚地说明这件事，使人不得不看到其影响。然后把救主介绍给你的听众。祂来到这个世界上，要救人脱离一切罪恶的习惯。“上帝爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生”（约3:16）。{Te 197.2}[13]
§30
Clearly, plainly, earnestly, tell them how thousands of men and women are using Gods money to corrupt themselves and to make this world a hell. Millions of dollars are spent for that which makes men mad. Present this matter so clearly that its force cannot but be seen. Then tell your hearers of the Saviour, who came to this world to save men and women from all sinful practices. God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. {Te 197.2}[13]
§31
要请那些参加聚会的人，在你设法要作的工作上帮助你。要对他们说，有害的习惯如何导致身体和心灵的病患——其惨状是笔墨所难以形容的。饮酒正在夺去千万人的理性。可是酒的销售竟合法化了。要告诉他们有一个天国要争取，有一个地狱要逃避。要请他们签署保证书。那伟大的自有永有之主的委托要成为你的权柄。要预备好保证书，在聚会结束之时交给大家。——《布道论》，第530页。{Te 197.3}[14]
§32
Ask those who attend the meetings to help you in the work that you are trying to do. Show them how evil habits result in diseased bodies and diseased minds--in wretchedness that no pen can describe. The use of intoxicating liquor is robbing thousands of their reason. And yet the sale of this liquor is legalized. Tell them that they have a heaven to win and a hell to shun. Ask them to sign the pledge. The commission of the great I AM is to be your authority. Have the pledges prepared, and present them at the close of the meeting.-- Evangelism, page 530. {Te 197.3}[14]
§33
【2. 签署保证书】
§34
每一位安息日复临信徒都要签署——根据上帝所赐给我的亮光，我们每一位信徒都要签署保证书并参加节制协会。——《评论与通讯》，1884年10月21日。{Te 197.4}[15]
§35
【2. Signing the Pledge】
§36
Every Seventh-day Adventist to Sign.--From the light of God has given me, every member among us should sign the pledge and be connected with the temperance association.--Review and Herald, Oct. 21, 1884. {Te 197.4}[15]
§37
签署并鼓励别人也签署——这里有一项工作交给青年，中年和老年人。当节制保证书摆在你面前时，要把名字签上去。不仅如此，还要决心尽力抵制不节制的祸害，并鼓励其他努力在世上从事改良工作的人。——《评论与通讯》，1909年1月14日。{Te 198.1}[16]
§38
Sign and Encourage Others to Sign.--Here is a work opened before the young, the middle-aged, and the aged. When the temperance pledge is presented to you, sign it. More than this, resolve to put all your powers against the evil of intemperance, and encourage others who are trying to do a work of reform in the world.--Review and Herald, Jan. 14, 1909. {Te 198.1}[16]
§39
每一个青年都要签署摆在面前的每一份保证书——不节制，亵渎和淫乱乃是姐妹。但愿每一个敬畏上帝的青年都穿上军装走向前线。要把名字签在眼前的每一份节制保证书上。这样，你们的影响就有利于保证书的签署，并促使别人也签署。不要让微弱的藉口阻碍你们走出这一步。要为自己和别人灵魂的益处而效劳。——《青年导报》，1903年7月16日。{Te 198.2}[17]
§40
Every Youth to Sign Every Pledge Presented.--Intemperance and profanity and licentiousness are sisters. Let every God-fearing youth gird on the armor and press to the front. Put your names on every temperance pledge presented. Thus you lend your influence in favor of signing the pledge, and induce others to sign it. Let no weak excuse deter you from taking this step. Work for the good of your own souls and for good of others.--The Youths Instructor, July 16, 1903. {Te 198.2}[17]
§41
酒徒要签署——节制工作人员要尽力促使酒徒签署保证书，保证今后不会再喝酒。这是很好的。——《怀爱伦文稿》1904年102号。{Te 198.3}[18]
§42
The Drunkard to Sign.--Temperance workers try to induce the drunkard to sign a pledge that henceforth he will not use intoxicating liquor. This is well.--Manuscript 102, 1904. {Te 198.3}[18]
§43
呼吁酒徒的儿女也要签署——不要让一滴酒进入你的嘴唇，因为它的后果是疯狂和祸害。要保证自己完全戒酒，因为这是你唯一的保障。……不要让一个儿子因他的话语和榜样而成为撒但的工具， 去试探其他家庭成员，引诱他们放纵并激发起对酒的欲望。这种食欲已经摧毁了父亲的生命，把他永远送到了坟墓里。——《怀爱伦文稿》1893年25号。{Te 198.4}[19]
§44
The Drunkards Children to Sign. An Appeal.--Let not one drop of wine or liquor pass your lips, for in its use is madness and woe. Pledge yourself to entire abstinence, for it is your only safety. . . . Let not one son by his words and his example become Satans agent to tempt one of the members of the family to lead to indulge and awaken the demon appetite which spoiled the life of the father and sent him prematurely to the grave.--Manuscript 25, 1893. {Te 198.4}[19]
§45
位高权重的人要签署——对那些位高权重的人，我们当提出完全戒酒的誓约，请他们把本来要花费在有害的烟酒放纵上的钱奉献出来，建立起机构，使孩童和青少年可以在那里预备好充任世上有用的职位。——《教会证言》卷七，第58页。{Te 198.5}[20]
§46
Those in High Positions to Sign.--To those in high positions we are to present the total abstinence pledge, asking them to give the money they would otherwise spend for the harmful indulgences of liquor and tobacco to the establishment of institutions where children and youth may be prepared to fill positions of usefulness in the world.--Testimonies, vol. 7, p. 58. {Te 198.5}[20]
§47
在我们的帐棚大会上签署——在我们的帐棚大会上，我们应该唤起人们注意这项工作，并且使之成为一个人们积极讨论的问题。我们应该把真节制的各项原则呈现在人们面前，并且要求他们签署节制保证书。——《教会证言》卷六，第110页。{Te 199.1}[21]
§48
Sign at Our Camp Meetings.--At our camp meetings we should call attention to this work and make it a living issue. We should present to the people the principles of true temperance and call for signers to the temperance pledge.--Testimonies, vol. 6, p. 110. {Te 199.1}[21]
§49
不提出任何藉口——当有人邀请你在节制保证书上签名时，不要提任何藉口，而要签署摆在你面前的每一份保证书，并劝导别人和你一起签署。要为自己和别人灵魂的益处而效劳。要不失任何时机将你的影响投在严格节制这一边。——《健康勉言》，第441页。{Te 199.2}[22]
§50
Offer No Excuse.--Let no excuse be offered when you are asked to put your name to the temperance pledge, but sign every pledge presented, and induce others to sign with you. Work for the good of your own souls, and the good of others. Never let an opportunity pass to cast your influence on the side of strict temperance.--Counsels on Health, page 441. {Te 199.2}[22]
§51
不签就等于没有闩门——星期日晚上讲道之后，发下了保证书，有一百三十七个人签名。我们很难过得知有一些人没有签名，我们认为他们的理由是上帝真正的儿女不该提的。他们藉口说，按照这个国家的惯例，他们的工作需要他们到喝酒的地方去，而且他们不能拒绝喝酒，因为担心得罪他们所效劳的人。我认为这对他们来说是一个绝好的机会，可以高举十字架，让他们作为上帝特选子民的光照耀出来；他们是祂洁净归祂自己的。……{Te 199.3}[23]
§52
Failure to Sign Leaves Bars Down.--After the discourse Sunday evening, the pledge was circulated, and one hundred and thirty-seven names were attached. We were sorry to learn that some few names were withheld for that which we consider was no reason that would justify a true child of God. Their excuse was that their work called them into places where wine would be passed to them (as is customary in this country), and they could not refuse to take it for fear of offending those for whom they worked. I thought that here was a very good opportunity for them to lift the cross, and let their light shine forth as Gods peculiar people whom He was purifying unto Himself. . . . {Te 199.3}[23]
§53
无论何时何地，都需要有道德的勇气在食欲上抵制试探。我们可以预料这种做法会使那些没有完全戒除所有兴奋剂的人感到惊讶；但我们如果效法所交往之人的习惯和做法，又怎么能推进改革的工作呢？这正是一个良机，可以表明我们是一班热心善工的特别子民。{Te 199.4}[24]
§54
At all times and on all occasions it requires moral courage to resist temptation on the point of appetite. We may expect such practice will be a surprise to those who do not practice habits of total abstinence from all stimulants; but how are we to carry forward the work of reform if we are to conform to the habits and practices of those with whom we associate? Here is the very opportunity to manifest that we are a peculiar people, zealous of good works. {Te 199.4}[24]
§55
喝啤酒的人会把他们的啤酒杯递过来；自称是上帝儿女的人可以提出同样的藉口不签节制保证书，——因为他们要喝啤酒，不喝会扫人兴的。这些藉口无论怎么强调，都显得很苍白。我们很难过，自称相信真理的人竟拒绝签署保证书——拒绝给他们的心灵设防，保护自己抵制试探。他们选择不上门闩，以便很以容易跨出去受试探，不作任何努力抵制它。……{Te 200.1}[25]
§56
The beer drinkers will present their glasses of beer, and those who claim to be children of God may plead the same excuse for not signing the temperance pledge,--because they will be treated with beer, and it will not be agreeable to refuse. These excuses may be carried to any length, but they are not of any weight; and we were sorry that any who claimed to believe the truth should refuse to sign the pledge--refuse to put barriers about their souls and fortify themselves against temptation. They choose to leave the bars down, so that they can readily step over and accept temptation without making the effort to resist it. . . . {Te 200.1}[25]
§57
没有勇气说：“我签署了保证书。”——自称相信真理的人没有都负起自己神圣的职责，采取节制的立场。一些人站得远远的，不肯坚决站在节制一边，为什么呢？有人说，如果葡萄酒或啤酒递给他们，他们没有道德的勇气说，我已经签了保证书，不喝发酵的葡萄酒，啤酒或浓酒。那些名字录在天上册子中的人岂可为放纵食欲辩护么？——《评论与通讯》，1887年4月19日。{Te 200.2}[26]
§58
No Courage to Say, I Have Signed the Pledge.--Those who claim to believe the truth have not all taken their position in relation to temperance which it is their sacred duty to do. There have been those who have stood aloof from decided committal on the side of temperance, and for what reason? Some say that if wine or beer is passed to them, they have not the moral courage to say, I have signed the pledge not to taste of fermented wine or beer or strong drink. Shall the names of those stand registered in the books of heaven as defending the indulgence of appetite?--Review and Herald, April 19, 1887. {Te 200.2}[26]
§59
显要人物签署保证书的重要性——我梦见有一大群人聚在露天。在讨论重要问题的时候，我在梦中常见到的一位高个子青年坐在会议主席的旁边。这位青年站起来对那群人几个似乎为首的人说，“这里有一份文件，我希望你们在上面签名，你们每一个人都要签。”他先把文件递给了A弟兄。A弟兄看了那文件就大声宣读：“你们在此保证自己禁戒一切发酵的葡萄酒和其他任何酒，并利用你们的影响尽力劝导别人效法你们的榜样。” {Te 200.3}[27]
§60
Importance of Prominent Men Signing the Pledge.--I dreamed that there was a large company assembled together in the open air, and a tall young man that I have often seen in my dreams, when important matters are under consideration, was sitting near the chairman of the meeting. This young man arose and passed to the men that seemed to be at the head of the company and said, Here is a paper I wish you to attach your names to, every one of you. He presented it to Brother A first. He looked at it and read aloud, You here pledge yourselves to abstain from all fermented wines and spirituous liquors of any kind, and use your influence to induce all others that you can to follow your example. {Te 200.3}[27]
§61
我发现A弟兄摇了摇了头，说他不必在那份文件上签名。他明白自己的职责，并仍然倡导节制的事业，但觉得自己不必受约束，因为在所有这些事上都有例外的。{Te 201.1}[28]
§62
I thought Brother A shook his head, saying it was not necessary for him to attach his name to the paper. He understood his duty and should advocate the cause of temperance all the same, but felt not called upon to bind himself, for there were exceptions in all these things. {Te 201.1}[28]
§63
他把这份文件递给B弟兄，B弟兄接过文件仔细地看了一遍说，“我的想法和A弟兄一样。有时我虚弱和紧张，就感到需要东西来刺激一下。我不想保证自己在任何情况下都不会喝酒。”{Te 201.2}[29]
§64
He handed the same paper to Brother B, who took the paper, looked it over carefully and said, I am of the same mind of Brother A. Sometimes I feel the need of something to stimulate me when I am weak and nervous, and I dont want to pledge myself that under no circumstances will I use wine or liquors. {Te 201.2}[29]
§65
那位青年的脸上显出了悲哀忧伤的表情。他把那份保证书递给其他人。约有二三十个人效法了A弟兄和B弟兄的榜样。然后他又转向头两个人，把保证书递给他们，以坚定低沉的语气说：“你们两人都处于极大的危险中，会在食欲上被打败。改革的工作必须从你们的餐桌上开始，然后在各地和各种情况下用心推进这项工作。你们永久的命运取决于你们现在所做的决定。你们两个人在品格上都有优点，但在有些方面有弱点。看看你们都发挥了什么样的影响力了。”我看到了所有不肯在保证书上签名之人的名字。……{Te 201.3}[30]
§66
There was a sad, grieved look expressed in the countenance. He passed on to others. There were about twenty or thirty who followed the example of Brethren A and B. He then returned to the first two and handed them the paper and said in a firm, decided manner, yet a low tone, You, both of you, are in the greatest danger of being overcome upon the point of appetite. The work of reformation must commence at your tables and then be carried out conscientiously in every place under all and every circumstance. Your eternal destiny depends upon the decision you now make. You both have strong points of character and are weak in some directions. See what your influence has done. I saw the names of all who had refused to sign written upon the back of the pledge. . . . {Te 201.3}[30]
§67
他再次拿出保证书，以权威的语气说：“请你们在这份文件的签名，否则就辞掉你们的职务。不仅要签署，而且要本着你们的荣誉执行你们的决定。要忠于你们的原则。我作为上帝的使者到你们这里来要求你们签名。你们都没有认识到健康改良的必要性，但是当上帝的灾祸临到你们周围时，你们就会看到健康改良的各项原则和在凡事上严格节制的重要性，——唯独节制才是来自上帝所有美德的基础，也是一切胜利的基础。不签这份保证书就不再对你们提出请求了。你们两个人都需要使自己的心谦卑柔和，并且存怜悯，亲切的同情，和尽职的温柔，来取代粗鲁，苛刻，不惜任何代价坚决实施你们的想法。”……{Te 201.4}[31]
§68
Again he presented the paper and in an authoritative manner said, Sign this paper or resign your positions. Not only sign, but upon your honor carry out your decisions. Be true to your principles. As Gods messenger I come to you and demand your names. Neither of you have seen the necessity of health reform, but when the plagues of God shall be all around you, you will then see the principles of health reform and strict temperance in all things,--that temperance alone is the foundation of all the graces that come from God, the foundation of all victories to be gained. Refuse to sign this and you will never have another solicitation. You both need your spirits humbled, softened, and let mercy, tender compassion, and dutiful tenderness take the place of coarseness, harshness, set and determined will to carry out your ideas at any cost. . . . {Te 201.4}[31]
§69
我注意到他们以颤抖的手签下了他们的名字；那三十个人也签了名。{Te 202.1}[32]
§70
I thought, with trembling hands the names were given and the entire thirty signed their names. {Te 202.1}[32]
§71
然后发表了关于节制的一次最严肃的讲道。这个主题是从餐桌上引出的。讲道的人说：“喝酒的欲望就是从这里产生的。食欲和情欲乃是当代流行的罪恶。放纵食欲的方式影响肠胃并刺激人的动物倾向。……” {Te 202.2}[33]
§72
Then one of the most solemn addresses was given upon temperance. The subject was taken up from the table. Here, said the speaker, is the appetite created for love of strong liquor. Appetite and passion are the ruling sins of the age. Appetite, the way it is indulged, influences the stomach and excites the animal propensities. . . . {Te 202.2}[33]
§73
“胃生病了，食欲变得病态了，不断渴望某种刺激性的东西，就是某种“过瘾”的东西！一些人养成了喝茶和咖啡的讨厌习惯，并进而吸烟了，麻痹了胃的柔嫩器官，以致渴求比烟草更强烈的东西；于是他们就喝酒了。”——《怀爱伦文稿》1874年7号。{Te 202.3}[34]
§74
The stomach becomes diseased, then the appetite is morbid and continually craving something to stimulate, something to hit the spot! Some acquire the disgusting habit of tea and coffee, and go still further using tobacco, which benumb the tender organs of the stomach and lead them to crave something stronger than tobacco. They go still further to the use of liquor.--Manuscript 7, 1874. {Te 202.3}[34]
§75
早年签署保证书的一次经历——1879年6月2日星期一早上，我们出席在密苏里州内华达举办的一个帐篷大会时，聚集在帐蓬下要参加节制协会的组织。我们在场的人表现不错。巴特勒长老讲了话，承认他没有在节制改良中起到应该起的带头作用。他说他一贯是个严格节制的人，不喝酒，也不喝茶和咖啡，但他没有签署正在我们的人中传递的保证书。不过他现在确信因为他没有签署保证书，他正在阻碍其他应该签署的人。于是他就把自己的名字签在了科诺·亨特下面；我丈夫把名字签在了巴特勒弟兄的名字下面，下一个是我签名，再下面是法恩斯沃斯弟兄的名字。工作就这样很好地启动了。{Te 202.4}[35]
§76
An Early Experience in Pledge Signing.--Monday morning, June 2, 1879, while in attendance at a camp meeting held at Nevada, Missouri, we assembled under the tent to attend the organization of a temperance association. There was a fair representation of our people present. Elder Butler spoke, and confessed that he had not been as forward in the temperance reform as he should have been. He stated that he had always been a strictly temperance man, discarding the use of liquor, tea, and coffee, but he had not signed the pledge being circulated among our people. But he was now convinced that in not doing so he was hindering others who ought to sign it. He then placed his name under Colonel Hunters; my husband placed his name beneath Brother Butlers, I wrote mine next, and Brother Farnsworths followed. Thus the work was well started. {Te 202.4}[35]
§77
在传递保证书时，我丈夫继续谈论。有些人犹豫了，认为保证书的范围太广了，包括茶和咖啡；但最终他们还是签上了自己的名字，保证自己要完全节制。{Te 203.1}[36]
§78
My husband continued to talk while the pledge was circulating. Some hesitated, thinking that the platform was too broad in including tea and coffee; but finally their names were given, pledging themselves to total abstinence. {Te 203.1}[36]
§79
然后亨特弟兄应邀发言，作了一个非常感人的见证，讲述了真理如何建立他，为他做了什么。他说他喝过的酒足以让一条船漂起来，他现在想要接受全部真理，完全改良等。他已经戒了酒和烟，今天早上他喝了最后一杯咖啡。他相信证言是来自上帝的；他愿意受证言中所表达上帝旨意的带领。{Te 203.2}[37]
§80
Brother Hunter, who was then called upon to speak, responded by giving a very impressive testimony as to how the truth found him, and what it had done for him. He stated that he had drunk liquor enough to float a ship, and that now he wanted to accept the whole truth, reform and all. He had given up liquor and tobacco, and this morning he had drunk his last cup of coffee. He believed the testimonies were of God, and he wished to be led by the will of God expressed in them. {Te 203.2}[37]
§81
那次聚会的结果，有一百三十二个人签署了节制保证书，节制运动取得了一次决定性的胜利。——《怀爱伦文稿》1907年79号。{Te 203.3}[38]
§82
As the result of the meeting, one hundred and thirty-two names were signed to the teetotal pledge, and a decided victory was gained in behalf of temperance.--Manuscript 79, 1907. {Te 203.3}[38]
§83
到处工作——要重视节制改良工作，要人签署节制保证书，在各处唤起人们对这项工作的注意，使之成为热烈讨论的话题。——《怀爱伦文稿》1900年52号。{Te 203.4}[39]
§84
Work Everywhere.--Give prominence to the temperance reform, and call for signers to the temperance pledge. Everywhere call attention to this work, and make it a living issue. --Manuscript 52, 1900. {Te 203.4}[39]
§85
【3. 排除试探】
§86
污迹犹存——尽管有了数千年的经验和进步，沾染了历史最初几页的污迹依然在损毁我们现代文明的形像。我们无论走到哪里，都会看见醉酒及其祸患。尽管节制工作者在作出高尚的努力，但这种祸害罪恶已经站稳了脚跟。专卖法虽已通过，但除了比较有限的地区以外，法规并不能阻止祸害的蔓延。——《基督徒节制与圣经卫生》，第29页。{Te 203.5}[40]
§87
【3. Removing the Temptation】
§88
The Dark Blot Remains.--Notwithstanding thousands of years of experience and progress, the same dark blot which stained the first pages of history remains to disfigure our modern civilization. Drunkenness, with all its woes, is found everywhere we go. In spite of the noble efforts of temperance workers, the evil has gained ground. License laws have been enacted, but legal regulation has not stayed its progress, except in comparatively limited territory.--Christian Temperance and Bible Hygiene, page 29. {Te 203.5}[40]
§89
专卖法的结果——人们化一点钱，就可以获得许可，向同胞贩酒，剥夺他们今生的一切快乐和来生的希望。立法的和卖酒的人，并非不知道他们工作的后果。在旅店，酒吧和餐馆里，食欲的奴隶们化钱购买摧残自己的理性，健康与幸福的东西。酒商的腰包里所装满的钱，本应用来为可怜醉汉的家人添衣置粮。{Te 203.6}[41]
§90
Fruitage of License Laws.--For a paltry sum, men are licensed to deal out to their fellow men the potion that shall rob them of all that makes this life desirable and of all hope of the life to come. Neither the lawmaker nor the liquor seller is ignorant of the result of his work. At the hotel bar, in the beer garden, at the saloon, the slave of appetite expends his means for that which is destructive to reason, health, and happiness. The liquor seller fills his till with the money that should provide food and clothing for the family of the poor drunkard. {Te 203.6}[41]
§91
这真是最恶劣的抢劫！然而在社会和教会里身处高位的人，竟发挥他们的影响赞同专卖法！为什么呢？——因为把他们的楼房租给酒商能获得更高的租金吗？因为希望从酒类利益中获得政治的支持吗？因为这些自称为基督徒的人自己背地里也纵饮这种诱人的毒物吗？确实，对人类高尚无私的爱不会授权人去诱惑自己的同胞毁灭。{Te 204.1}[42]
§92
This is the worst kind of robbery. Yet men in high position in society and in the church lend their influence in favor of license laws! And why?--because they can obtain higher rent for their buildings by letting them to liquor dealers? because it is desirable to secure the political support of their liquor interests? because these professed Christians are themselves secretly indulging in the alluring poison? Surely, a noble, unselfish love for humanity would not authorize men to entice their fellow creatures to destruction. {Te 204.1}[42]
§93
许可销售酒类的法律使我们的各城各镇甚至乡村和偏僻的小村落都充满了网罗和陷阱，诱捕可怜软弱的食欲奴隶。从事改良的人每天都被试探包围着。酒徒骇人的渴望叫嚣着要放纵。到处都是毁灭之源。哀哉，人的道德力常被压服！他的信念常遭扑灭！他喝酒并醉倒了。然后是夜夜放纵，日日恍惚迷离，愚昧可怜。一步一步这样继续下去，直到曾经的好公民，仁慈的丈夫和父亲，似乎变成了一个魔鬼。{Te 204.2}[43]
§94
The laws to license the sale of spirituous liquors have filled our towns and cities, yes, even our villages and secluded hamlets, with snares and pitfalls for the poor, weak slave of appetite. Those who seek to reform are daily surrounded with temptation. The drunkards terrible thirst clamors for indulgence. On every side are the fountains of destruction. Alas, how often is his moral power overborne! how often are his convictions silenced! He drinks and falls. Then follow nights of debauchery, days of stupor, imbecility, and wretchedness. Thus, step by step, the work goes on, until the man who was once a good citizen, a kind husband and father, seems changed to a demon. {Te 204.2}[43]
§95
如果那些在年初给酒商颁发特许的官员们，在年终能看到在特许下交易之后果的真实画面，那会怎么样呢？这幅画面向他们展示了惊人可怕的细节。有父亲，母亲和孩子倒在凶手的手下；有饥寒交迫，罹患讨厌恶症的可怜受害者，有囚禁在阴暗地牢里的囚犯，有受妖魔鬼怪的幻象折磨的精神病患者，有白发苍苍的父母哀悼自己夭折了的曾是高尚而大有前途的儿子和可爱的女儿。……{Te 204.3}[44]
§96
Suppose those officials who at the beginning of [the year] granted license to liquor dealers, could [at the end of the year] behold a faithful picture of the results of the traffic carried on under that license. It is spread out before them in its startling and frightful details, and they know that all is true to life. There are fathers, mothers, and children falling beneath the murderers hand; there are the wretched victims of cold and hunger and of vile and loathsome disease, criminals immured in gloomy dungeons, victims of insanity tortured by visions of fiends and monsters. There are gray-haired parents mourning for once noble, promising sons and lovely daughters, now gone down to an untimely grave. . . . {Te 204.3}[44]
§97
日复一日，酒徒妻儿所发痛苦的呼声上达天庭。卖酒的人可以把这一切都加到自己的收获里！他这种罪恶工作却是在法律的许可之下进行的！社会就这样败坏了，贫民院里挤满了穷人，监狱人满为患，刑场上也常有牺牲者了。这种祸害不止殃及醉汉和他不幸的家人，还加重了赋税，危害青年人的品行，威胁社会上每个人的财产甚至生命。尽管这幅画面非常形象，仍不足以表达真况。不节制的恐怖，是笔墨难以充分描述的。{Te 205.1}[45]
§98
Day by day the cries of agony wrenched from the lips of the drunkards wife and children go up to Heaven. And all this that the liquor seller may add to his gains! And his hellish work is performed under the broad seal of the law! Thus society is corrupted, workhouses and prisons are crowded with paupers and criminals, and the gallows is supplied with victims. The evil ends not with the drunkard and his unhappy family. The burdens of taxation are increased, the morals of the young are imperiled, the property and even the life of every member of society is endangered. But the picture may be presented never so vividly, and yet it falls short of the reality. No human pen or pencil can fully delineate the horrors of intemperance. {Te 205.1}[45]
§99
如果售酒的唯一祸害就是不节制的父母对自己的儿女所表现的残忍和忽视的话，仅此一项就应足以让我们谴责和制止这种交易了。酒徒不仅使自己儿女的生活悲惨，而且藉着他罪恶的榜样，把儿女也引上犯罪的道路。基督徒怎么能容忍这种祸害呢？要是野蛮的民族偷走并虐待我们的儿女，象不节制的父母虐待儿女一样，整个基督教界就都会起来去制止这种暴行。但是在一个自称受基督教原则管理的国家里，因销售并饮用酒类而使无辜又无助的孩子所蒙受的痛苦与罪恶，却被视为一种不可避免的祸害！——《评论与通讯》，1881年11月8日。{Te 205.2}[46]
§100
Were the only evil arising from the sale of ardent spirits the cruelty and neglect manifested by intemperate parents toward their children, this alone should be enough to condemn and destroy the traffic. Not only does the drunkard render the life of his children miserable, but by his sinful example he leads them also into the path of crime. How can Christian men and women tolerate this evil? Should barbarous nations steal our children and abuse them as intemperate parents abuse their offspring, all Christendom would be aroused to put an end to the outrage. But in a land professedly governed by Christian principles, the suffering and sin entailed upon innocent and helpless childhood by the sale and use of intoxicating liquors are considered a necessary evil!--Review and Herald, Nov. 8, 1881. {Te 205.2}[46]
§101
在法律的保护之下——许多人提倡给酒类交易颁发许可证，以利于限制酒的祸害。但是交易一经许可，就受法律保护了。政府既批准了这种交易的存在，就鼓励了它自称要限制的交易。在专卖法的保护下，酿酒厂在各地林立，酒贩竟然把酒卖到了我们的家门口。{Te 205.3}[47]
§102
Under the Protection of the Law.--The licensing of the liquor traffic is advocated by many as tending to restrict the drink evil. But the licensing of the traffic places it under the protection of law. The government sanctions its existence, and thus fosters the evil which it professes to restrict. Under the protection of license laws, breweries, distilleries, and wineries are planted all over the land, and the liquor seller plies his work beside our very doors. {Te 205.3}[47]
§103
法律往往禁止卖酒给酗酒闹事的人，然而把青少年变成酒徒的工作，却在不断进行。酒类交易的命脉，在于引起青年人饮酒的欲望。青年人一步一步被引诱，直到养成饮酒的习惯；既有了欲望，就要不惜代价去满足。比起让我们花样年华的青年人因这种可怕的习惯而被诱惑至灭亡，让那些老酒徒去喝酒的害处会少一些，因为他们毁灭的命运大都已定。{Te 206.1}[48]
§104
Often he is forbidden to sell intoxicants to one who is drunk or who is known to be a confirmed drunkard; but the work of making drunkards of the youth goes steadily forward. Upon the creating of the liquor appetite in the youth the very life of the traffic depends. The youth are led on, step by step, until the liquor habit is established, and the thirst is created that at any cost demands satisfaction. Less harmful would it be to grant liquor to the confirmed drunkard, whose ruin, in most cases, is already determined, than to permit the flower of our youth to be lured to destruction through this terrible habit. {Te 206.1}[48]
§105
酒类交易的专卖，使从事改良的人经常面临试探。一些机构已经建立，帮助不节制的受害者克服他们的食欲。这是一件高尚的工作；但只要法律许可酒类的销售，不节制的人从戒酒所里得到的帮助就不大。因为他们不能永远留在那里。他们必须重返社会。饮酒的欲望虽已抑制，却没有完全消灭。当试探在各处来袭击他们时，他们往往很容易重入牢笼。{Te 206.2}[49]
§106
By the licensing of the liquor traffic, temptation is kept constantly before those who are trying to reform. Institutions have been established where the victims of intemperance may be helped to overcome their appetite. This is a noble work; but so long as the sale of liquor is sanctioned by law, the intemperate receive little benefit from inebriate asylums. They cannot remain there always. They must again take their place in society. The appetite for intoxicating drink, though subdued, is not wholly destroyed; and when temptation assails them, as it does on every hand, they too often fall an easy prey. {Te 206.2}[49]
§107
人如果有一头凶猛的牲畜，明知它的野性却又把它放出来，那么法律就要他对牲畜在外面闯的祸负责。根据上帝赐给以色列人的法律，人若知道自己牲畜的野性却容它出去伤人致死，他就必须以命抵命；因为他必须为自己的不负责任或恶意付出代价。根据同样的原则，颁发执照允许人卖酒的政府，要为酒所造成的祸害负责。把一头凶野的牲畜放出来伤人尚且需要抵命，批准售酒的罪，又是何其重大呢！{Te 206.3}[50]
§108
The man who has a vicious beast, and who, knowing its disposition, allows it liberty, is by the laws of the land held accountable for the evil the beast may do. In the laws given to Israel the Lord directed that when a beast known to be vicious caused the death of a human being, the life of the owner should pay the price of his carelessness or malignity. On the same principle the government that licenses the liquor seller should be held responsible for the results of his traffic. And if it is a crime worthy of death to give liberty to a vicious beast, how much greater is the crime of sanctioning the work of the liquor seller! {Te 206.3}[50]
§109
允许专卖的理由是可以增加国库税收。但这笔收入是无法与处置罪犯，疯子和乞丐的庞大费用相比的。这些人正是酒类交易的后果！一个人在醉酒的情况下犯了罪，在法庭受审，批准酒类交易的人，就不得不去应付自己行为的后果。他们所批准销售的酒类，会使神志清楚的人疯狂。现在他们必须把那人送往监狱或刑场，他的妻儿却被抛弃在贫困之中，成为他们所生活之社会的负担。{Te 207.1}[51]
§110
Licenses are granted on the plea that they may bring a revenue to the public treasury. But what is this revenue when compared with the enormous expense incurred for the criminals, the insane, the paupers, that are the fruit of the liquor traffic! A man under the influence of liquor commits a crime; he is brought into court; and those who legalized the traffic are forced to deal with the result of their own work. They authorized the sale of the draft that would make a sane man mad; and now it is necessary for them to send the man to prison or to the gallows, while often his wife and children are left destitute, to become the charge of the community in which they live. {Te 207.1}[51]
§111
单从经济上考虑，容忍这种交易是何等的愚蠢！有什么收入能补偿理智的丧失，上帝形像的污损，儿女的毁灭，贫困沉沦，在孩子身上长期保留酒徒父亲的犯罪倾向呢？——《服务真诠》，第342-344页。{Te 207.2}[52]
§112
Considering only the financial aspect of the question, what folly it is to tolerate such a business! But what revenue can compensate for the loss of human reason, for the defacing and deforming of the image of God in man, for the ruin of children, reduced to pauperism and degradation, to perpetuate in their children the evil tendencies of their drunken fathers?-- The Ministry of Healing, pages 342-344. {Te 207.2}[52]
§113
禁酒的成就——饮酒成瘾的人，处于绝望的境地。他的思想是病态的，意志十分薄弱。就他本身的能力而言，他的食欲已无法控制了；你劝勉或说服不了他克制自己。决心戒酒的人既被拖进恶习的洞穴，就受到引诱再次举起酒杯，一杯下咽，所有的良好决心都消失了，所有残存的意志也都摧毁了。……藉着贩酒的合法化，法律认可了人这样的堕落，不肯阻止这种让世界充满祸患的交易。{Te 207.3}[53]
§114
What Prohibition May Accomplish.--The man who has formed the habit of using intoxicants is in a desperate situation. His brain is diseased, his will power is weakened. So far as any power in himself is concerned, his appetite is uncontrollable. He cannot be reasoned with or persuaded to deny himself. Drawn into the dens of vice, one who has resolved to quit drink is led to seize the glass again, and with the first taste of the intoxicant every good resolution is overpowered, every vestige of will destroyed. . . . By legalizing the traffic, the law gives its sanction to this downfall of the soul, and refuses to stop the trade that fills the world with evil. {Te 207.3}[53]
§115
这种状况难道必须继续下去吗？人难道必须面对试探门户的敞开，始终为胜利而搏斗吗？文明的世界难道永远要受不节制的祸害的吗？难道要继续让不节制的烈焰每年吞灭千万幸福的家庭吗？一只船若在近岸之处失事，岸上的人决不会袖手旁观。他们会冒着生命的危险，竭力救援船上的人免遭灭顶之灾。要救人脱离酒徒的命运，需要作出的努力要大得多啊！{Te 208.1}[54]
§116
Must this always continue? Will souls always have to struggle for victory, with the door of temptation wide open before them? Must the curse of intemperance forever rest like a blight upon the civilized world? Must it continue to sweep, every year, like a devouring fire over thousands of happy homes? When a ship is wrecked in sight of shore, people do not idly look on. They risk their lives in the effort to rescue men and women from a watery grave. How much greater the demand for effort in rescuing them from the drunkards fate! {Te 208.1}[54]
§117
酒贩的工作所坑害的，不仅是酒徒及其家人。他的交易给社会带来的主要祸害，也不单是税收的负担。我们大家都交织在社会的网络中。落到人类大家庭任何一员身上的祸患，都会危害所有的人。{Te 208.2}[55]
§118
It is not the drunkard and his family alone who are imperiled by the work of the liquor seller, nor is the burden of taxation the chief evil which his traffic brings on the community. We are all woven together in the web of humanity. The evil that befalls any part of the great human brotherhood brings peril to all. {Te 208.2}[55]
§119
许多人因为贪图财富和安逸，不肯参加禁酒运动，及至他们发现酒类交易对他们的危害时，已为时太晚了。他们看见自己的儿女饮酒上瘾，饱受摧残。不法的事日见猖獗。财产处于危险之中。生命也不安全。海上陆地的惨剧天天增多。污秽不幸的巢穴中所滋生的疾病侵入了富贵人家。放荡犯罪人家的孩子所养成的恶习传给了有教养家庭的子女。{Te 208.3}[56]
§120
Many a man who through love of gain or ease would have nothing to do with restricting the liquor traffic, has found, too late, that the traffic had to do with him. He has seen his own children besotted and ruined. Lawlessness runs riot. Property is in danger. Life is unsafe. Accidents by sea and by land multiply. Diseases that breed in the haunts of filth and wretchedness make their way to lordly and luxurious homes. Vices fostered by the children of debauchery and crime infect the sons and daughters of refined and cultured households. {Te 208.3}[56]
§121
没有人是不受酒类交易祸害的。为了自身的安全起见，每一个人都必须参与杜绝这种交易的运动。——《服务真诠》，第344, 345页。{Te 208.4}[57]
§122
There is no man whose interests the liquor traffic does not imperil. There is no man who for his own safeguard should not set himself to destroy it.--The Ministry of Healing, pages 344, 345. {Te 208.4}[57]
§123
只要这些祸害存在，社会就决不可能处于正常的状态。如果不立法关闭酒馆，改革就不能真正生效。酒馆不仅要在星期日关闭，平时也要关闭。关闭这些酒馆会促进公共秩序和家庭幸福。——《时兆》，1886年2月11日。{Te 208.5}[58]
§124
There can never be a right state of society while these evils exist. And no real reform will be effected until the law shall close up liquor saloons, not only on Sunday, but on all days of the week. The closing of these saloons would promote public order and domestic happiness.--Signs of the Times, Feb. 11, 1886. {Te 208.5}[58]
§125
为了上帝的尊荣，国家的稳定，社会，家庭和个人的幸福，我们必须全力以赴地唤醒民众意识到不节制的祸害。我们现在即或看不到，但过不久就会看到这种可怕罪恶的后果。谁肯毅然决然地制止这种毁灭的工作呢？这场斗争几乎还没有开始。要组织起一支军队，阻止使人疯狂的酒类销售。要说明酒类交易的祸害，形成要求禁酒的社会舆论。要为狂饮的酒徒提供机会脱离奴役。要让全国人民发出声音来，要求立法者禁止这种害人的买卖。——《服务真诠》，第346页。{Te 209.1}[59]
§126
The honor of God, the stability of the nation, the well-being of the community, of the home, and of the individual, demand that every possible effort be made in arousing the people to the evil of intemperance. Soon we shall see the result of this terrible evil as we do not see it now. Who will put forth a determined effort to stay the work of destruction? As yet the contest has hardly begun. Let an army be formed to stop the sale of the drugged liquors that are making men mad. Let the danger from the liquor traffic be made plain, and a public sentiment be created that shall demand its prohibition. Let the drink-maddened men be given an opportunity to escape from their thralldom. Let the voice of the nation demand of its lawmakers that a stop be put to this infamous traffic.--The Ministry of Healing, page 346. {Te 209.1}[59]
§127
【4. 转变方向和无害的替代品】
§128
懒惰，缺乏目标和滥交的影响——为了探究不节制的根源，我们必须深入到吸烟饮酒以下。懒惰，缺乏目标和滥交等，都可能是不节制的诱因。——《教育论》，第202页。{Te 209.2}[60]
§129
【4. Diversion and Harmless Substitutes】
§130
Influence of Idleness, Lack of Aim, Evil Associations.--In order to reach the root of intemperance we must go deeper than the use of alcohol or tobacco. Idleness, lack of aim, or evil associations, may be the predisposing cause.--Education, pages 202, 203. {Te 209.2}[60]
§131
一个有吸引力家庭的影响——要尽量让你的家庭有吸引力。要拉开帏帐，让天国的医师，就是阳光进来。你需要家庭的和平和安静。你需要自己的儿女有美好的品格。要使你的家庭具有吸引力，这样，他们不想去酒馆了。——《怀爱伦文稿》1893年27号。{Te 209.3}[61]
§132
Influence of an Attractive Home.--Have your home as attractive as you can have it. Put back the drapery and let heavens doctor in, which is sunlight. You want peace and quiet in your homes. You want your children to have beautiful characters. Make home so attractive that they will not want to go to the saloon.--Manuscript 27, 1893. {Te 209.3}[61]
§133
一个有吸引力家庭的凝聚力——有多少父母哀叹自己无法把儿女留在家中，哀叹儿女对家庭一点儿也不爱。他们很小的时候就喜欢与陌生人结交。长大以后，就挣脱了他们所认为的束缚和不合理的限制，不理会母亲的祈祷与父亲的劝告。如果追根究底，都会发现责任常在父母身上。他们没有使家庭成为应有的样子－－有吸引力，愉快，充满温言良语，和颜悦色和真爱的阳光。{Te 209.4}[62]
§134
The Holding Power of an Attractive Home.--How many parents are lamenting the fact that they cannot keep their children at home, that they have no love for home. At an early age they have a desire for the company of strangers; and as soon as they are old enough, they break away from that which appears to them to be bondage and unreasonable restraint, and will neither heed a mothers prayers nor a fathers counsels. Investigation would generally reveal that the sin lay at the door of the parents. They have not made home what it ought to be,--attractive, pleasant, radiant with the sunshine of kind words, pleasant looks, and true love. {Te 209.4}[62]
§135
挽救你儿女的秘诀，在于使你的家变得可爱而有吸引力。父母的纵容不能将儿女同上帝或家庭凝聚起来；但是坚定敬虔的影响，正确的教育和训练，能挽救许多孩子免于沦亡。——《评论与通讯》，1884年12月9日。{Te 210.1}[63]
§136
The secret of saving your children lies in making your home lovely and attractive. Indulgence in parents will not bind the children to God nor to home; but a firm, godly influence to properly train and educate the mind would save many children from ruin.--Review and Herald, Dec. 9, 1884. {Te 210.1}[63]
§137
要让家成为充满快乐，礼貌和仁爱的地方。……如果家庭生活是它应有的样子，青年离开家庭的保护到世上去的时候，他们在家里所养成的习惯就会成为抵御试探袭击的强大保障。——《健康勉言》，第100页。{Te 210.2}[64]
§138
Let home be a place where cheerfulness, courtesy, and love exist. . . . If the home life is what it should be, the habits formed there will be a strong defense against the assaults of temptation when the young shall leave the shelter of home for the world.--Counsels on Health, page 100. {Te 210.2}[64]
§139
乡间的家和有益的劳动——青年人最可靠的保障之一，就是从事有用的职业。他们若受过训练，养成勤劳的习惯，所有的时间都化在有用的工作上，就没有余暇怨天尤人，胡思乱想了。他们也就没有养成恶习或结交损友的危险了。要从小教育青年人，不努力就不会出色。……{Te 210.3}[65]
§140
Country Homes and Useful Labor.--One of the surest safeguards for the young is useful occupation. Had they been trained to industrious habits, so that all their hours were usefully employed, they would have no time for repining at their lot or for idle daydreaming. They would be in little danger of forming vicious habits or associations. Let the youth be taught from childhood that there is no excellence without great labor. . . . {Te 210.3}[65]
§141
每一个青年人都应充分利用当前的机会发挥自己的才干。凡愿意这样做的人，就能达到道德和才智的崇高造诣。但他必须具有勇敢坚定的精神，塞耳不听娱乐之声，常常拒绝年轻伙伴的引诱。他要时刻防备，免得被引诱离开他的宗旨。{Te 210.4}[66]
§142
Every youth should make the most of his talents, by improving to the utmost present opportunities. He who will do this, may reach almost any height in moral and intellectual attainments. But he must possess a brave and resolute spirit. He will need to close his ears to the voice of pleasure; he must often refuse the solicitations of young companions. He must stand on guard continually, lest he be diverted from his purpose. {Te 210.4}[66]
§143
许多父母把家从农村迁到城市，以为城市比较理想，比较有利可图。但这样的迁徙将儿女暴露在许多强烈的试探之下。男孩子既无所事事，就出去接受街头的教育，一步一步走向堕落，直到对一切善良，纯正与圣洁的事物失去兴趣。倘若父母仍然在乡间安家，那里的影响对体力和智力最为有利，情况就会好多了。……{Te 210.5}[67]
§144
Many parents remove from their country homes to the city, regarding it as a more desirable or profitable location. But by making this change they expose their children to many and great temptations. The boys have no employment, and they obtain a street education, and go on from one step in depravity to another, until they lose all interest in anything that is good and pure and holy. How much better had the parents remained with their families in the country, where the influences are most favorable for physical and mental strength.... {Te 210.5}[67]
§145
由于父母的疏忽，我们城市的青年人正在上帝面前败坏自己的行为，玷污自己的心灵。这是闲懒的必然后果。贫民院，监狱和刑场，讲述了父母们忽略责任的可悲故事。——《评论与通讯》，1881年9月13日。{Te 211.1}[68]
§146
Through the neglect of parents, the youth in our cities are corrupting their ways and polluting their souls before God. This will ever be the fruit of idleness. The almshouses, the prisons, and the gallows publish the sorrowful tale of the neglected duties of parents.--Review and Herald, Sept. 13, 1881. {Te 211.1}[68]
§147
以无害的娱乐取代有罪的娱乐——不可能让青年人象老年人那样安祥庄重，让小孩子象大人那样严肃。有罪的娱乐固然应该受到谴责，但父母，教师和青年的监护人也该提供不玷污或败坏道德的无害娱乐作为替代。不要用严格的规条和限制束缚青年人，使他们觉得自己受到压制，以致挣脱出来，冲上愚昧和毁灭的道路。要用坚定，仁慈，体贴的手执掌管理权，引导并控制他们的思想和宗旨，但要非常温和，智慧，仁爱，使他们依然明白你们是为他们的最佳利益着想。——《评论与通讯》，1884年12月9日。{Te 211.2}[69]
§148
Substitute Innocent Pleasures for Sinful Amusements.-- Youth cannot be made as sedate and grave as old age, the child as sober as the sire. While sinful amusements are condemned, as they should be, let parents, teachers, and guardians of youth provide in their stead innocent pleasures, which shall not taint or corrupt the morals. Do not bind down the young to rigid rules and restraints that will lead them to feel themselves oppressed and to break over and rush into paths of folly and destruction. With a firm, kindly, considerate hand, hold the lines of government, guiding and controlling their minds and purposes, yet so gently, so wisely, so lovingly, that they still will know that you have their best good in view. --Review and Herald, Dec. 9, 1884. {Te 211.2}[69]
§149
提供有趣的假日——我们已作出诚恳的努力，使假日尽可能让青少年感到有趣。……我们的目标是要保守他们离开不信之人的娱乐场面。……{Te 211.3}[70]
§150
To Provide Interesting Holidays.--We have tried earnestly to make the holidays as interesting as possible to the youth and children. . . . Our object has been to keep them away from scenes of amusement among unbelievers. . . . {Te 211.3}[70]
§151
我考虑，我们一方面要制止儿女享受败坏和误导他们的属世娱乐，一方面也要给他们提供无害的娱乐，把他们带到没有危险的快乐道路上去。任何上帝的儿女都不必有忧愁悲哀的经历。上帝的命令，上帝的应许已这样说明。智慧的道“是安乐，她的路全是平安”（箴3:17）。属世的娱乐使人晕头转向。许多人为了片刻的享乐，牺牲了天国的友谊，及其和平，仁爱和喜乐。但他们所选择的这些娱乐不久就变得讨厌和不满意。{Te 211.4}[71]
§152
I have thought that while we restrain our children from worldly pleasures, that have a tendency to corrupt and mislead, we ought to provide them innocent recreation, to lead them in pleasant paths where there is no danger. No child of God need have a sad or mournful experience. Divine commands, divine promises, show that this is so. Wisdoms ways are ways of pleasantness, and all her paths are peace. Worldly pleasures are infatuating; and for their momentary enjoyment, many sacrifice the friendship of Heaven, with the peace, love and joy that it affords. But these chosen objects of delight soon become disgusting, unsatisfying. {Te 211.4}[71]
§153
基督徒生活的吸引力——我们要藉着呈现基督徒生活的引人入胜之处，尽力救人归主。我们的上帝是一位爱美的上帝。祂本来可以给大地披上褐色或灰色的装束，给树木披上丧服而不是鲜绿的叶子；但祂希望祂的儿女快乐。每一片叶子，每一朵待放或盛开的花儿，都是祂温柔之爱的象征。我们应该努力告诉别人祂在祂所造之物中所表达的这种奇妙的爱。{Te 212.1}[72]
§154
The Attractions of the Christian Life.--We want to do all in our power to win souls by presenting the attractions of the Christian life. Our God is a lover of the beautiful. He might have clothed the earth with brown and gray, and the trees with vestments of mourning instead of their foliage of living green; but He would have His children happy. Every leaf, every opening bud and blooming flower, is a token of His tender love; and we should aim to represent to others this wonderful love expressed in His created works. {Te 212.1}[72]
§155
上帝希望每一个家庭和每一个教会都发挥一种感化力，吸引孩子们远离世俗诱人的娱乐，以免他们与那些有败坏影响的人为伍。要研究怎样争取青年人归向耶稣。要使他们的铭记上帝的仁慈和良善；他们虽然有罪，但上帝仍让他们享有作至高者儿女的好处，荣耀和尊贵。全能的上帝竟愿意接纳有限的人类，这是多么惊人的观念，前所未闻的屈尊降卑，多么令人惊异的爱啊！“凡接待祂的，就是信祂名的人，祂就赐他们权柄，作上帝的儿女。”“亲爱的啊，我们现在是上帝的儿女”（约1:12; 约壹3:2）。有任何属世的尊荣可与此相比吗？{Te 212.2}[73]
§156
God would have every household and every church exert a winning power to draw the children away from the seducing pleasures of the world, and from association with those whose influence would have a corrupting tendency. Study to win the youth to Jesus. Impress their minds with the mercy and goodness of God in permitting them, sinful though they are, to enjoy the advantages, the glory and honor, of being sons and daughters of the Most High. What a stupendous thought, what unheard-of condescension, what amazing love, that finite men may be allied to the Omnipotent! To them gave He power to become the sons of God, even to them that believe on His name. Beloved, now are we the sons of God. Can any worldly honor equal this? {Te 212.2}[73]
§157
但愿我们表现真实的基督化人生；但愿我们使自己的道路令人愉快，引人入胜，满有趣味。有志者，事竟成。我们可以让属灵和永恒事物的形象画面充满我们的心，从而有助于使这样的画面在别人心中实现。我们凭着信心，看见耶稣以我们中保的身份站在上帝的右边，看见祂去为爱祂的人所预备的住宅，看见为得胜者所预备的礼服与冠冕。信心能听见赎民的歌唱，并拉近永恒的荣耀。我们若想看见王的荣美，就必须以爱心的顺从亲近耶稣。——《评论与通讯》，1884年1月29日。{Te 212.3}[74]
§158
Let us represent the Christian life as it really is; let us make the way cheerful, inviting, interesting. We can do this if we will. We may fill our own minds with vivid pictures of spiritual and eternal things, and in so doing help to make them a reality to other minds. Faith sees Jesus standing as our Mediator at the right hand of God. Faith beholds the mansions He has gone to prepare for those who love Him. Faith sees the robe and crown all prepared for the overcomer. Faith hears the songs of the redeemed, and brings eternal glories near. We must come close to Jesus in loving obedience, if we would see the King in His beauty.--Review and Herald, Jan. 29, 1884. {Te 212.3}[74]
§159
【5. 道德责任感】
§160
接受道德和宗教原则的指导——我们的行动应当根据一种道德和宗教的立场。在我们前头有那不朽的冠冕，也就是属天的财宝，因此我们便当在凡事上有节制。——《教会证言》卷二，第374页。{Te 213.1}[75]
§161
【5. The Sense of Moral Obligation】
§162
Guided by Moral and Religious Principle.--We are to act from a moral and religious standpoint. We are to be temperate in all things, because an incorruptible crown, a heavenly treasure, is before us.--Testimonies, vol. 2, p. 374. {Te 213.1}[75]
§163
我们作为跟从基督的人，应该在饮食上根据原则行事。——《救赎》（或《基督的试探》），第60页。{Te 213.2}[76]
§164
As Christs followers, we should, in eating and drinking, act from principle.--Redemption; or the Temptation of Christ, page 60. {Te 213.2}[76]
§165
但以理的故事告诉我们，藉着宗教的原则，青年人可以战胜肉体的私欲，保持对上帝要求的忠诚，尽管要作出重大的牺牲。——《教会证言》，卷四，第570页。{Te 213.3}[77]
§166
The case of Daniel shows us, that, through religious principle, young men may triumph over the lust of the flesh and remain true to Gods requirements, even though it cost them a great sacrifice.--Testimonies, vol. 4, p. 570. {Te 213.3}[77]
§167
没有道德的权利可以随心所欲——我无权随心所欲地对待我自己的身体吗？是的，你没有这方面道德的权利，因为你违背了上帝赐给你生命和健康的律法。你是主的财产，因着创造也因着救赎你是属于祂的。“你要爱邻舍如同自己。”这里所呈现的，是关于自尊和主财产的律法，会引导人尊重人人都要履行的义务，就是保护人体这部“受造奇妙可畏”的活机器。——《怀爱伦文稿》1897年49号。{Te 213.4}[78]
§168
No Moral Right to Do as You Please.--Have I not a right to do as I please with my own body?--No, you have no moral right, because you are violating the laws of life and health which God has given you. You are the Lords property, His by creation and His by redemption. Thou shalt love thy neighbor as thyself. The law of self-respect and for the property of the Lord is here brought to view. And this will lead to respect for the obligations which every human being is under to preserve the living machinery that is so fearfully and wonderfully made.--Manuscript 49, 1897. {Te 213.4}[78]
§169
意识到自然律的神圣性——管理人体的每一条律法都要严格尊重；因为它与圣经的话一样，是上帝的律法；每一次故意偏离对这一律法的顺从，都是与违犯道德的律法一样有罪的。大自然都在表达上帝的律法，但在我们的人体中，耶和华用祂的手指在每一根颤动的神经，每一条活泼的纤维，以及身体的每一个器官上，写下了祂的律法。我们如果踏出自然的路径，就是上帝亲自标出的路径，进入我们自己所发明的道路，就必遭受损失和失败。{Te 213.5}[79]
§170
To Sense the Sacredness of Natural Law.--Every law governing the human system is to be strictly regarded; for it is as truly a law of God as is the word of Holy Writ; and every willful deviation from obedience to this law is as certainly sin as a violation of the moral law. All nature expresses the law of God, but in our physical structure Jehovah has written His law with His own finger upon every thrilling nerve, upon every living fiber, and upon every organ of the body. We shall suffer loss and defeat, if we step out of natures path, which God Himself has marked out, into one of our own devising. {Te 213.5}[79]
§171
我们若要赢得永生的福利，就必须依法奋斗。这条路是够宽的，所有在其中赛跑的人都能赢得奖赏。我们如果养成不自然的食欲，在任何程度上放纵，就违背了自然律，导致身体，心智和道德状况的衰弱，不适合进行坚持不懈，精神充沛，满有希望的努力。如果我们忠于自然律的话，我们原是可以作出那种努力的。我们若是伤害了身体的一个器官，就是抢夺了我们本应献给上帝的服务。“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）。——《评论与通讯》，1881年10月18日。{Te 214.1}[80]
§172
We must strive lawfully, if we would win the boon of eternal life. The path is wide enough, and all who run the race may win the prize. If we create unnatural appetites, and indulge them in any degree, we violate natures laws, and enfeebled physical, mental, and moral conditions will result. We are hence unfitted for that persevering, energetic, and hopeful effort which we might have made had we been true to natures laws. If we injure a single organ of the body, we rob God of the service we might render to Him. 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 Gods.--Review and Herald, Oct. 18, 1881. {Te 214.1}[80]
§173
持续的责任感——那些不断意识到自己与上帝有这种关系的人，必不将满足食欲却伤害消化器官的食物装进胃中。他们必不藉着放纵饮食或服装方面的不良习惯来败坏上帝的产业。他们必十分注意照料人体的机器，认识到自己必须这么做才能与上帝合作。上帝的旨意是要他们成为健康，快乐而有用的人。但他们若要成为这样的人，就必须把自己的意志投放在上帝的旨意一边。——《怀爱伦信函》1903年166号。{Te 214.2}[81]
§174
A Constant Sense of Responsibility.--Those who have a constant realization that they stand in this relation to God will not place in the stomach food which pleases the appetite, but which injures the digestive organs. They will not spoil the property of God by indulging improper habits of eating, drinking, or dressing. They will take great care of the human machinery, realizing that they must do this in order to work in copartnership with God. He wills that they be healthy, happy, and useful. But in order for them to be this, they must place their wills on the side of His will.--Letter 166, 1903. {Te 214.2}[81]
§175
受到道德独立的堡垒所保护——父母们可以藉着诚恳而不懈的努力，不受时尚生活的风习所左右，在他们的孩子周围建造起道德的堡垒，保护他们免遭不节制所引起的不幸与罪行。不要让孩子们随心所欲地成长。那些不宜发育的特性，应当在萌芽时即予以剪除；但要小心管教他们，教导他们采取正直，改良和戒酒的立场。这样，在每一次危机中，他们就会有道德独立的精神，去对付袭击持真正改良立场之人的风暴。——《太平洋健康杂志》，1890年5月。{Te 214.3}[82]
§176
Guarded by the Bulwark of Moral Independence.--Parents may, by earnest, persevering effort, unbiased by the customs of fashionable life, build a moral bulwark about their children that will defend them from the miseries and crimes caused by intemperance. Children should not be left to come up as they will, unduly developing traits that should be nipped in the bud; but they should be disciplined carefully, and educated to take their position upon the side of right, of reform and abstinence. In every crisis they will then have moral independence to breast the storm of opposition sure to assail those who take their stand in favor of true reform.--Pacific Health Journal, May, 1890. {Te 214.3}[82]
§177
要凭着信心把你的孩子带到上帝面前，设法使他们易受感动的心铭记自己对天父的责任。这将需要教了又教，令上加令，律上加律，这里一点，那里一点。——《评论与通讯》，1883年11月6日。{Te 215.1}[83]
§178
Bring your children to God in faith, and seek to impress their susceptible minds with a sense of their obligations to their heavenly Father. It will require lesson upon lesson, line upon line, precept upon precept, here a little and there a little. --Review and Herald, Nov. 6, 1883. {Te 215.1}[83]
§179
作为一个特权和福分来教导——要告诉学生，人体是上帝所要居住的殿，所以必须保持清洁，作为一切高贵思想的居所。他们在研究生理学时，若看出自己确实“受造奇妙可畏”（诗139:14），就必肃然起敬。他们非但不会损毁上帝的创作，反而希望竭尽所能地成就造物主的光荣计划。这样，他们就不会把顺从健康的律视为一种克己牺牲，而会把它看作无法估计的特权和福气。——《教育论》，第201页。{Te 215.2}[84]
§180
Teach It as a Privilege and Blessing.--Let pupils be impressed with the thought that the body is a temple in which God desires to dwell; that it must be kept pure, the abiding place of high and noble thoughts. As in the study of physiology they see that they are indeed fearfully and wonderfully made, they will be inspired with reverence. Instead of marring Gods handiwork, they will have an ambition to make all that is possible of themselves, in order to fulfill the Creators glorious plan. Thus they will come to regard obedience to the laws of health, not as a matter of sacrifice or self-denial, but as it really is, an inestimable privilege and blessing.--Education, page 201. {Te 215.2}[84]
§181
道德立场的重大胜利——我们如果能在节制问题上唤起我们信徒的道德观念，就会取得重大的胜利。要在今生的每一件事上教导和实行节制。——《时兆》，1907年10月2日。{Te 215.3}[85]
§182
A Great Victory if Seen From the Moral Standpoint.--If we can arouse the moral sensibilities of our people on the subject of temperance, a great victory will be gained. Temperance in all things of this life is to be taught and practiced.-- Signs of the Times, Oct. 2, 1907. {Te 215.3}[85]
§183
每一个人都要亲自对上帝负责——要以服从生命律作为个人的责任。我们要为自己的习惯和行为向上帝负责。我们要回答的问题不是“世界会说什么？”而是“我自称为基督徒，如何对待上帝所赐给我的这个居所呢？我该保守我的身体作为圣灵居住的殿，服务于我现世和属灵的最高利益呢，还是该牺牲自己去效法世界的观念和做法呢？”——《怀爱伦文稿》1897年86号。{Te 215.4}[86]
§184
Each to Answer to God Personally.--Obedience to the laws of life must be made a matter of personal duty. We must answer to God for our habits and practices. The question for us to answer is not, What will the world say? but, How shall I, claiming to be a Christian, treat the habitation God has given me? Shall I work for my highest temporal and spiritual good by keeping my body as a temple for the indwelling of the Holy Spirit, or shall I sacrifice myself to the worlds ideas and practices?--Manuscript 86, 1897. {Te 215.4}[86]
§185
得胜有余——如果基督徒能制服自己的身体，让一切食欲和情欲都受已蒙启迪的良心所控制，觉得应当对上帝和邻舍负责，顺从管理健康和生命的律法，他们就会得到身体和精神活力双重的福气。他们将拥有道德的力量，参加与撒但作战，奉那为他们战胜了食欲之主的圣名，“得胜有余。”——《评论与通讯》，1882年11月21日。{Te 216.1}[87]
§186
More Than Conquerors.--If Christians will keep the body in subjection and bring all their appetites and passions under the control of enlightened conscience, feeling it a duty that they owe to God and to their neighbor to obey the laws which govern health and life, they will have the blessing of physical and mental vigor. They will have moral power to engage in the warfare against Satan; and in the name of Him who conquered appetite in their behalf, they may be more than conquerors on their own account.--Review and Herald, Nov. 21, 1882. {Te 216.1}[87]