第2章 爱伦生活的突变1836-1843年)
§1
第2章 爱伦生活的突变(1836-1843年)
§2
Chapter 2—(1836-1843) Abrupt Changes in Ellen’s Life
§3
一天下午三、四点钟的时候，学校放学了，九岁的双胞胎爱伦、伊丽莎白和她们的一个同学一道回家。三人穿过一个公园时她们看到一个也在波特兰市布拉克特街学校上学的大女孩跟在她们后面，手里拿着一块石头，嘴里怒骂着什么。哈蒙家教育孩子，受人欺负也不要与人作对。遇到麻烦就要往家里跑。这是女孩子们必须要做的。愛伦后来写到接下来发生的事情: {1BIO 28.1}
§4
It was midafternoon and school was out. The 9-year-old twins, Ellen and Elizabeth, were on their way home, along with a classmate. As the three girls crossed the park they noticed that an older girl who also attended the Brackett Street School was following them. She shouted some angry words and was closing the gap between them. The Harmon children had been taught never to retaliate, never to engage in a fight with anyone, but rather if there was trouble to hurry home. This the girls were intent on doing. Ellen later wrote of what happened next: {1BIO 28.1}
§5
我们拼命往家跑，但那个姑娘紧追不舍，手里拿着一块石头。我回头看她离我有多远，而当我回头的时候，她扔过来的石头就打中了我的鼻子。我失去知觉，晕倒在地。当我醒来的时候，发现自己是在一家商店里，血从我鼻子里流出来，我的衣服上都是血，地上也有了一条长长的血河。（2SG 7）{1BIO 28.2}
§6
We were doing this, running towards home, but the girl was following us with a stone in her hand. I turned to see how far she was behind me, and as I turned, the stone hit me on my nose. I fell senseless. When I revived, I found myself in a merchant’s store, the blood streaming from my nose, my garments covered with blood, and a large stream of blood on the floor.—Spiritual Gifts, 2:7. {1BIO 28.2}
§7
一个她毫不相识的顾客要用自己的马车送她回家，爱伦怕她身上的血会弄脏他的车而谢绝了他的好意。她几乎没有意识到自己受伤的严重性，也没有意识到自己是多么虚弱。她和两个同伴一起步行回家，但很快就暈过去了。她头昏眼花，昏倒在地上。伊丽莎白和那位同学搀着她走了一二个街区才回到家中。她后来回忆说: {1BIO 28.3}
§8
A customer in the store, a total stranger to the Harmon girls, offered to take Ellen home in his carriage, but the little girl, fearing that she would soil his carriage with her blood, refused the offer. Little did she realize the severity of her injury or how weak she was. With her two companions she started on foot for home, but soon grew faint. Dizziness overtook her, and then she collapsed to the ground. Her twin sister and her schoolmate carried her the block or two to her home. She later recounted: {1BIO 28.3}
§9
在遭遇这次不幸以后的一段时期，我什么事都不记得了。母亲说，那时我什么也不理会，只是昏昏迷迷地睡了三个星期。当时没有人相信我会复原的，只有母亲，她总是感觉到我会活下去。（2SG 8）1BIO 28.4}
§10
I have no recollection of anything for some time after the accident. My mother says that I noticed nothing, but lay in a stupid state [a coma] for three weeks. No one thought I would live except my mother. For some reason she felt that I would not die.—Ibid., 2:8. {1BIO 28.4}
§11
根据她症状的描述会使人认为她得了脑震荡。请的医生对她的康复不抱希望，也没有什么治疗方法可以推荐。那是医学界极度无知的时代。一个邻居肯定爱伦活不下去了，就问她是否可以给爱伦买一件葬衣。尤妮斯.哈蒙的回答是“她还没死去”，因为某种感觉告诉她，爱伦还能活下去。{1BIO 29.1}
§12
The description of her symptoms would lead to the opinion that she suffered a concussion. The physician who was called offered no hope of her making a recovery, nor had he any treatment to recommend. These were times of great ignorance in the medical world. One of the neighbors, certain that Ellen could not live, asked if she might buy a burial robe for her. “Not yet” was Eunice Harmon’s reply, for something told her that Ellen would live. {1BIO 29.1}
§13
当小女孩恢复知觉时，她完全不知道她的病因。她觉得自己好像睡了很久。她一点也记不起她经历的这件事。她只知道自己是躺在一个有护栏的床上，极度虚弱。后来有一天，她听到一位探视她的人说：“天哪，我几乎认不出她来了！”她出于好奇要看看 。他们递给她一面镜子，这个打击使她几乎经受不了！她后来写道： {1BIO 29.2}
§14
As the little girl regained consciousness she was totally ignorant of the cause of her illness. It seemed to her she had been in a long sleep. She had no memory of the accident; all she knew was that she lay on her cot in great weakness. Then one day on hearing a visiting neighbor say, “What a pity! I should not know her,” her curiosity was aroused. She asked for a mirror, only to be shocked at what the glass reflected. Of this she wrote: {1BIO 29.2}
§15
我的脸完全不是原来的样子了。真是惨不忍睹！鼻骨折了。就这样过一辈子吗？我几乎不能忍受这种想法！我的生活没有了快乐，我不想活下去了，但我又害怕死去。对此，我毫无思想准备。 （2SG 8） {1BIO 29.3}
§16
Every feature of my face seemed changed. The sight was more than I could bear. The bone of my nose proved to be broken. The idea of carrying my misfortune through life was insupportable. I could see no pleasure in my life. I did not wish to live, and I dared not die, for I was not prepared.—Ibid., 2:9. {1BIO 29.3}
§17
爱伦的父亲在佐治亚州出差，事故造成的负担由母亲承担。朋友们经常来看爱伦的母亲，劝她起诉那个毁了我的姑娘的父亲。但爱伦的母亲不愿诉讼。她说如果这样做能换回爱伦的健康和容貌，倒是也值得，但这是不可能的，所以还是不因接受这样的建议而与人结怨为好。（2SG 8）{1BIO 29.4}
§18
As Ellen’s father was in Georgia on business, the mother carried the burden created by the accident. Friends who visited advised Ellen’s mother to prosecute the father of the girl who, as they said, “ruined” her. But her mother was for peace, and she replied that if such a course could bring Ellen back to health and natural looks, there would be something gained, but as that was impossible, it was best not to make enemies (Ibid., 2:8). {1BIO 29.4}
§19
她向医生咨询。有人认为可以在她的鼻子里放一根银丝来固定它的形状，但这样做会有难以忍受的痛苦，因为那时候还不知道麻醉用药，医生也认为这没什么用。由于她失血过多，人们不确定她是否能承受手术带来的休克。{1BIO 29.5}
§20
Physicians were consulted. One thought that a silver wire might be put in her nose to hold it in shape, but doing so would have been excruciatingly painful, for anesthetics were not known in those days, and the doctor thought it would be of little use. Since she had lost so much blood it was considered doubtful that she could sustain the shock of surgery. {1BIO 29.5}
§21
接下来便是一段很难承受的经历，她写道:{1BIO 29.6}
§22
This was followed by a crushing experience of which she wrote: {1BIO 29.6}
§23
在我遭遇不幸的那段时间，我父亲不在，他在乔治亚州。他回来时，对我的弟兄姐妹们讲话，然后问到了我。……对他来说，很难相信我就是他的小爱伦。这深深刺痛了我的感情，但我尽力显得愉快，虽然我的心很疼。（2SG 10）
§24
At the time of my misfortune my father was absent in Georgia. When he returned, he spoke to my brother and sisters, and inquired for me.... It was hard to make him believe that I was his Ellen. This cut me to the heart; yet I tried to put on an appearance of cheerfulness, when my heart ached.—Ibid., 2:10.
§25
爱伦很快体验到了，一个人由于外貌的差异，会受到别人，特別是小朋友如此不同的对待。她慢慢地有了一点力气，但当她能和小朋友们一起玩的时候，她发现他们都拒绝了她。这个经历几乎把她压垮了。她写道： {1BIO 30.1}
§26
By sad experience she soon learned the difference one’s personal appearance makes in the treatment received from others, especially among children. Slowly she gained her strength, but as she was able to join in play with young friends, she found that they spurned her. She was almost crushed by this experience. She wrote: {1BIO 30.1}
§27
我异乎寻常的敏感常使我的生活很不开心。我不能想哭就哭，像我的孪生姐姐一样，来发泄自己的情绪。我心情沉重，疼得就像要裂开一样，但我不能流一滴泪。……别人总是怜悯同情我，使我心中的石头落地。{1BIO 30.2}
§28
My life was often miserable, for my feelings were keenly sensitive. I could not, like my twin sister, weep out my feelings. My heart seemed so heavy, and ached as though it would break, yet I could not shed a tear.... Others would pity and sympathize with me, and that weight, like a stone upon my heart, would be gone. {1BIO 30.2}
§29
那时我觉得地上的享乐似乎是多么虚空啊！我年经同伴们的友谊是多么容易改变啊！一个漂亮的面孔，一件好看的衣服，就吸引了他们；但若让不幸把这些夺走，友谊就破裂了。{1BIO 30.3}
§30
How vain and empty the pleasures of earth looked to me. How changeable the friendship of my young companions. A pretty face, dress, or good looks, are thought much of. But let misfortune take some of these away, and the friendship is broken. {1BIO 30.3}
§31
但是当我转向我的救主时，祂安慰了我。我恳切寻求主，就得了安慰。我相信耶稣真的会爱我！（2SG 10, 11）{1BIO 30.4}
§32
But I began to turn to my Saviour where I found comfort. I sought the Lord earnestly, and received consolation. I believed that Jesus did love even me.—Ibid., 2:10, 11. {1BIO 30.4}
§33
大约50年后，在访问缅因州波特兰时，她有机会在回忆中思考: {1BIO 30.5}
§34
Some fifty years later, on a visit to Portland, Maine, she had an opportunity to ponder in retrospect: {1BIO 30.5}
§35
我参观了…我发生事故的地点。……这件不幸的事，在一段时间里看起来是那么痛苦，那么难以忍受，但事实证明却是因祸得福。这残酷的打击摧毁了世俗的欢乐，却使我的眼睛转向了天上。要不是痛苦在我年幼时笼罩在我的心头，促使我从耶稣那里寻求慰藉的话，我绝不会认识耶稣的。{1BIO 30.6}
§36
I visited ... the spot where I met with the accident.... this misfortune, which for a time seemed so bitter and was so hard to bear, has proved to be a blessing in disguise. The cruel blow which blighted the joys of earth, was the means of turning my eyes to heaven. I might never have known Jesus, had not the sorrow that clouded my early years led me to seek comfort in Him. {1BIO 30.6}
§37
她又写道:{1BIO 30.7}
§38
She added: {1BIO 30.7}
§39
我曾在书里见过一种小鸟，当它的笼中充满光明时，它却从不唱主人要教给它的歌。它会听，并模仿一小段颤音，但从不模仿单独和完整的旋律。但是主人盖上了它的笼子，然后，在黑暗中，它听着主人唱的歌。它会一次又一次地试着唱这首歌，直到学会，唱出完美的旋律，然后笼子被打开，从此它就可以在阳光下唱歌了。{1BIO 31.1}
§40
I have read of a little bird that while his cage is full of light never sings the songs his master would teach him. He will listen, and learn a snatch of this, a trill of that, but never a separate and entire melody.But the master covers his cage, and then, in the dark, he listens to the one song he is to sing. He tries and tries again to sing that song, until it is learned, and he breaks forth in perfect melody; and then the cage is uncovered, and ever after he can sing it in the light. {1BIO 31.1}
§41
上帝就是这样对待祂的创造物。祂有一首歌要教我们，如果我们在苦难的阴影中学会这首歌，我们以后就可以永远唱出来。（RH 1884.11.25）{1BIO 31.2}
§42
Thus God deals with His creatures. He has a song to teach us, and when we have learned it amid the deep shadows of affliction, we can sing it ever afterward.—The Review and Herald, November 25, 1884. {1BIO 31.2}
§43
失学Schooling Cut Off
§44
当爱伦觉得自己有些康复的时候，她就试图继续她的学业，但她只能断断续续地上课。她讲述道: {1BIO 31.3}
§45
As soon as Ellen felt she was able to do so, she attempted to continue her schoolwork, but she could attend classes only intermittently. She recounted: {1BIO 31.3}
§46
我身体很差，不能常到学校里去。我好像不可能念书，也记不住自己所学的东西。那使我遭到不幸的女孩子已被教员派作班长，她的责任之一就是帮助我学习写字并预备其他的功课。她似乎常为击伤我的事而表示诚心的懊悔，而我却总是避免使她想起她对我的重大伤害。她是温柔忍耐地看待我，既见我在极不利的条件下求学，就常显出忧伤和惦念之意。{1BIO 31.4}
§47
My health was so poor that I could attend school but little. It was almost impossible for me to study, and retain what I learned. The same girl who was the cause of my misfortune, was appointed by our teacher as a monitor to assist me in writing, and to aid me in getting my lessons. She always seemed sorry for what she had done, and I was careful not to remind her of the great injury she had done me. She was tender and patient with me, and much of her time seemed sad and thoughtful, as she saw me laboring to get an education. {1BIO 31.4}
§48
我的两手震颤，以致在练习写字时没有多少进步，而只能粗笨地写出几个简单的字。当我勉强看书时，只见书上的字都聚成一堆，同时我的额上迸出大点的汗珠，我便感觉头昏脑胀。（2SG 11）{1BIO 31.5}
§49
My hand trembled so that I made no progress in writing, and could get no further than the first examples, which are called coarse-hand. As I labored to bend my mind to my studies, the letters of my book would run together, large drops of perspiration would stand upon my brow, and I would become dizzy and faint.—Spiritual Gifts, 2:11, 12. {1BIO 31.5}
§50
她的老师建议她休学，直到她的健康有所好转，她一时放弃了上学的努力。她回忆道: {1BIO 31.6}
§51
Advised by her teacher to drop out of school until her health had improved, she for a time gave up attempts to attend. She recalled: {1BIO 31.6}
§52
要我年轻的生命向虚弱的身体低头，要我作出决定离开学校，放弃受教育的希望，真是太难了。（1T 13）{1BIO 31.7}
§53
It was the hardest struggle of my young life to yield to my feebleness and decide that I must leave my studies and give up the hope of gaining an education.—Testimonies for the Church, 1:13. {1BIO 31.7}
§54
大约三年后，爱伦试图继续她的学业，进入了一所“女子神学院”，但她很快发现在一所大的神学院里很难维持她的宗教经验。此外，她的身体无法应付这种紧张。至此，她放弃了接受正规教育的一切努力。（1LS 148） {1BIO 32.1}
§55
Some three years later Ellen attempted to pick up her schoolwork, enrolling in a “female seminary,” but she soon discovered that it was difficult to maintain her religious experience in a large seminary. Besides, she was physically unable to cope with the strain. At this point she gave up all attempts to gain a formal education (Life Sketches of James White and Ellen G. White (1880), 148). {1BIO 32.1}
§56
她的母亲是一个智慧而细心的女人，她不允许爱伦在无知中长大，在家里，她学到了许多为生活做准备所需的实用课程。爱伦在自然学校里学习，因为从她的家到宽阔的迪尔林橡树公园，步行过了山就可以到达。后来她说: “我在那片树林里度过了许多愉快的时光。”（《信函》1903年193号）{1BIO 32.2}
§57
Her mother, a wise and careful woman, did not allow Ellen to grow up in ignorance; at home she learned many of the practical lessons needed in preparation for life. And Ellen studied in the school of nature, for the spacious Deering’s Oaks Park was within walking distance, over the hill, from her home. Later she reported: “I have spent many pleasant hours in the woods at that place.”—Letter 193, 1903. {1BIO 32.2}
§58
早期的宗教教育
§59
Early Religious Instruction
§60
哈蒙一家是切斯纳特街卫理公会的信徒。在牧师的轮番指导下(他们中的大多数的任期不超过一年或两年)，爱伦和她的双胞胎姐姐以及家里的年长成员接受了早期的宗教教育。教堂的走廊和主层都有长凳。哈蒙一家可能占据了主层的座位。还有一些没有靠背的长椅，供那些不太富裕的信徒使用，他们每人每年支付1美元的费用就可以预订一个座位。{1BIO 32.3}
§61
The Harmons were members of the Chestnut Street Methodist church. There under a succession of pastors (most of them did not stay more than one or two years) Ellen and her twin sister and older members of the family received their early religious instruction. The church had pews in the gallery and on the main floor. The Harmons probably occupied main-floor pews. There were also backless benches for the less affluent worshipers, who paid a yearly fee of $1 apiece to reserve a place. {1BIO 32.3}
§62
罗伯特?哈蒙是教会的支柱——一个劝诫者，这意味着他有时会在布道结束时，以一种卫理公会的温和方式，向对布道有异议的人作临场回应。{1BIO 32.4}
§63
Robert Harmon was a pillar in the church—an exhorter, which means that sometimes he would stand at the close of the sermon to give, in good Methodist fashion, an extemporaneous layman’s response to the challenge of the sermon. {1BIO 32.4}
§64
历史记载了一个早期的争论点——关于乐器的使用。教堂在安装管风琴时引起了争议，据说这是美国卫理公会教堂第一个教堂管风琴。“纽约的《基督教卫士》强烈反对这一举动，认为这将会背离卫理公会的朴素和宗教的灵性。当一位卫理公会主教被问及是否喜欢这架新风琴的音调时，他回答说，‘哦，它太响了，我去纽约一路上都能听到。’” {1BIO 32.5}
§65
History records one point of early contention—the use of instrumental music. The church was rocked by controversy when it installed a pipe organ—said to be the first church organ in any Methodist church in the United States. “The New York Christian Advocate came out strongly against the move, arguing that it would lead away from the simplicity of Methodism and spirituality of religion. When a Methodist bishop was asked how he liked the tone of the new organ he replied, ‘Oh, it is so loud I heard it all the way to New York.’” {1BIO 32.5}
§66
从现有的资料来看，很难判断切斯纳特街教堂的礼拜有多正规或热烈。曾经有一场关于大声喊“阿门”的争论。（有一个卫理公会的分支喜欢狂喜的体验，尤其是叫喊。聚会在工作日的晚上举行，会有相当多的赞美上帝的喊叫。一个打算参加这种聚会的人说他“要大喊大叫了”，这种情况并不鲜见。{1BIO 32.6}
§67
It is difficult to judge by the available data just how formal or enthusiastic the worship was in the Chestnut Street church. At one time there was quite a controversy over shouting loud amens. [There was a branch of the methodists that engaged in ecstatic experiences, particularly that of shouting. Meetings were conducted on weeknight evenings where it was expected there would be considerable shouting of the praises of God. It was not uncommon when one anticipated attending such a meeting to say that he was “going to a shout.”] {1BIO 32.6}
§68
那时还有卫理公会的分班聚会。这些聚会一般不像星期天的礼拜那么正式。聚会在私人家中举行，每次都有十来个人参加。一家在波士顿和波特兰出版的卫理公会报纸简单描述了这种分班聚会:{1BIO 33.1}
§69
And then there were the Methodist class meetings. These were always less formal than the Sunday services. Held in private homes, they were each attended by a dozen or so people. A Methodist paper published both in Boston and Portland gives a sketch of the class meeting: {1BIO 33.1}
§70
在以通常的方式（唱歌和祈祷）开始聚会后，他（班长）讲述了他这一周的经历;然后,要求会员们留在座位上(因为站起来常常会使人感到尴尬和窘迫),他与每个人进行亲切的对话,他的目的在下面的一点或各点上进行探讨:在爱里成就完美,如何获得,及其证据，摆脱被定罪，圣灵常在的见证，黑暗的感受;最近的战胜罪恶，在恩典里成长，困扰人的罪，谨守本分，祷告，儆醒，克己;诚信经营，完全献身给上帝，等等。—《锡安通讯和缅因卫理杂志》第13卷158页）。{1BIO 33.2}
§71
After opening the meeting in the usual way [with singing and prayer], he [the class leader] states his own experience for the week; then, requesting the members to keep their seats (as rising often imposes stiffness and embarrassment), he enters into a familiar conversation with each one, in which he aims to develop some one or all of the following points: namely, perfection in love, how obtained, and the evidences of it; freedom from condemnation; abiding witness of the Spirit; sense of darkness; recent victories over sin; growth in grace; besetting sins; faithfulness in duty, in prayer, watchfulness, self-denial; honesty in business transactions; entire consecration to God, etc.—Zion’s Herald and the Maine Wesleyan Journal, vol. 13, p. 158. {1BIO 33.2}
§72
有这样的评价，说:“Y兄弟的班会总是有活力的，属灵的，有益的。”（同上） {1BIO 33.3}
§73
The comment follows that “Brother Y’s class meetings are always lively, spiritual, and profitable sessions.”— Ibid. {1BIO 33.3}
§74
这种聚会，加上它的见证、劝告、认罪、鼓励和赞美，使人可以畅所欲言和产生宗教热情。任何好的卫理公会教徒都必须参加。正是在这样的环境下，爱伦少女时代的宗教经历遇到了困难。{1BIO 33.4}
§75
This kind of meeting, with its testimony, counsel, confession, encouragement, and praise, lent itself to free expression and religious fervor. Attendance was considered mandatory for any good Methodist. It was in this environment that Ellen faced the struggles in her religious experience in her girlhood. {1BIO 33.4}
§76
努力解决“皈依”问题
§77
Wrestling with the Problems of “Conversion”
§78
“我不甘心于自己的命运，”她写道，“有时因为这样折磨我而抱怨上帝的旨意安排。她对自己不明智的做法评论道: {1BIO 33.5}
§79
“I was unreconciled to my lot,” she wrote, “and at times murmured against the providence of God in thus afflicting me.” She comments on her unwise course: {1BIO 33.5}
§80
我向家人和朋友隐瞒了自己不安的情绪，担心他们不能理解我。这是一条错误的道路。如果我向母亲敞开心扉，她也许会教导我、安慰我、鼓励我。……我把秘密的痛苦锁在心里，没有像我应该做的那样去寻求有经验的基督徒的建议。没有人跟我谈过我灵魂得救的事，也没有人跟我一起祷告。我觉得基督徒们离我那么远，比我更高贵、更纯洁，所以我不敢就我所关心的问题走近他们，也羞于向他们透露我内心的失落和痛苦。（1LS.135、136）{1BIO 33.6}
§81
I concealed my troubled feelings from my family and friends, fearing that they could not understand me. This was a mistaken course. Had I opened my mind to my mother, she might have instructed, soothed, and encouraged me.... I locked my secret agony within my heart, and did not seek the advice of experienced Christians as I should have done. No one conversed with me on the subject of my soul’s salvation, and no one prayed with me. I felt that Christians were so far removed from me, so much nobler and purer than myself, that I dared not approach them on the subject that engrossed my thoughts, and was ashamed to reveal the lost and wretched condition of my heart.—Life Sketches of James White and Ellen G. White (1880), 135, 136. {1BIO 33.6}
§82
威廉.米勒耳的演讲
§83
The William Miller Lectures
§84
1840年3月，(怀爱伦的最早的记录是根据她的记忆,因而将时间误记作1839年(见2SG 12)。缅因州波特兰的复兴运动给这个12岁的小女孩带来了希望。威廉.米勒耳在城里讲论基督第二次降临。会议在卡斯科街基督教堂举行。她和她的朋友和家人一起参加了。她对会议的描述非常生动: {1BIO 34.1}
§85
In March, 1840, [Ellen White’s earliest accounts, based on memory, incorrectly give the year as 1839 (see Spiritual Gifts, 2:12).] a revival in Portland, Maine, brought some hope to the 12-year-old girl. William Miller lectured in the city on the second coming of Christ. The meetings were held in the Casco Street Christian church. She attended with her friends and family. Her description of the meetings is vivid: {1BIO 34.1}
§86
这些演讲极为动人，所以在他演讲的卡斯科街的基督教堂里，不分昼夜地都挤满了人。在这些聚会中，并没有什么狂热的激动，但听众心中却弥漫着一种极严肃的意念。不但城里的人极表兴趣，就连许多乡下的人也都每天带了干粮潮涌而来，从早晨起，直留到晚上散会为止。{1BIO 34.2}
§87
These lectures produced a great sensation, and the Christian church, on Casco Street, that Mr. Miller occupied, was crowded day and night. No wild excitement attended these meetings, but a deep solemnity pervaded the minds of those who heard his discourses. Not only was there manifested a great interest in the city, but the country people flocked in day after day, bringing their lunch baskets, and remaining from morning until the close of the evening meeting. {1BIO 34.2}
§88
米勒耳先生仔细讲解了这些预言，并将它们与圣经的历史进行了比较，认为世界末日即将来临。我和我的朋友们一起参加这些会议，聆听这位传道士的新奇道理。此前四年，我在去学校的路上，曾拣到一张纸片，上面记载着英格兰有一个人在传讲地球从那时起约三十年后会被毁灭。……现在，我正听着最庄严、最有力的布道，内容是基督将在1843年降临，只是在不久的将来。。米勒耳先生精确地阐释诸预言，打动了听众的心使他们信服。他详细讲论预言中的各段时期，并引用了许多证据来支持他的立场。然后他向那些未作准备的人发出严正而有力地请求和劝勉，使众人似均为之心夺神移。（1LS 136、137）{1BIO 34.3}
§89
Mr. Miller dwelt upon the prophecies, comparing them with Bible history, that the end of the world was near. I attended these meetings in company with my friends and listened to the strange doctrines of the preacher. Four years previous to this, on my way to school, I had picked up a scrap of paper containing an account of a man in England who was preaching that the earth would be consumed in about thirty years from that time.... Now I was listening to the most solemn and powerful sermons to the effect that Christ was coming in 1843, only a few short years in the future. The preacher traced down the prophecies with a keen exactitude that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and piled up proof to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowd as if spellbound.—Life Sketches of James White and Ellen G. White (1880), 136, 137. {1BIO 34.3}
§90
关于听众的反应以及他的主张对波特兰的影响，怀爱伦说： {1BIO 35.1}
§91
As to the reaction of the listeners and the influence of his work on the city of Portland, Ellen White observed: {1BIO 35.1}
§92
整个城市的人都有一种惊恐的定罪感。建立了祷告会，各教派都普遍地觉醒了，因为他们都或多或少地感到了基督即将降临这一教导的影响。（1LS 137） {1BIO 35.2}
§93
Terrible conviction spread through the entire city. Prayer meetings were established, and there was a general awakening among the various denominations, for they all felt more or less the influence that proceeded from the teaching of the near coming of Christ.—Ibid., 137. {1BIO 35.2}
§94
《缅因卫斯理杂志》报道，卡斯科街教堂挤满了人。米勒耳被描述为“沉着冷静、有备而来，他说话条理清晰，经常有离奇的表达”。——引自尼科尔《午夜呼声》77页。{1BIO 35.3}
§95
The Maine Wesleyan Journal reported “crowded congregations in [the] Casco Street church.” Miller is described as “self-possessed and ready; distinct in his utterance, and frequently quaint in his expressions.”—Quoted in Nichol, The Midnight Cry, p. 77. {1BIO 35.3}
§96
据报道，米勒耳滔滔不绝地讲了一个半小时或两个小时，听众听得入了迷。有时，他在反对者和问询者之间进行假设的谈话，很自然地提出问题和回答。虽然他很严肃，但他的听众有时还是会心一笑。{1BIO 35.4}
§97
It was reported that Miller held his listeners spellbound, speaking for one and a half or two hours. At times he carried on make-believe conversations between the objector and the inquirer, supplying in a very natural manner the questions and answers. Although he was grave, he sometimes produced a smile from his audience. {1BIO 35.4}
§98
米勒耳在波特兰逗留工作了十三天。聚会结束后不久，当地的卫理会牧师洛伦佐?D?弗莱明向米勒耳报告说: {1BIO 35.5}
§99
The work Miller started in Portland in the thirteen days he spent there continued after his departure. Lorenzo D. Fleming, pastor of the local Christian Connection, reported to Miller soon after the meetings closed: {1BIO 35.5}
§100
良好的工作一直在稳步推进。我想，自从你离开后，在我们的聚会上，大约有200人宣称皈依了基督教，这种善行已经传遍了整个城市，传遍了全国所有城市。这里从来没有过这样的情况。一些酒吧关闭了，改成了小型聚会场所。一两个赌博机构也解散。城市的几乎每个角落都设立了小型祈祷会。许多反对者开始承认这是上帝的作为。——引自尼科尔《午夜呼声》76页。{1BIO 35.6}
§101
The good work has been progressing firmly. I should think somewhere near two hundred have professed conversion in our meetings since you left and the good work is spreading all over the city and in the country all around the city. Such a time was never known here. A number of grogshops have been broken up and converted into little meetinghouses. One or two gambling establishments have been also broken up. Little prayer meetings have been set up in almost every part of the city.... Many opposers begin to acknowledge that there is a work of God here.—Quoted in Nichol, The Midnight Cry, p. 76. {1BIO 35.6}
§102
另一封弗莱明写给《时兆》出版者约书亚?希姆斯的信称:{1BIO 36.1}
§103
Another Fleming letter, the one addressed to Joshua V. Himes, the publisher of the Signs of the Times, reported: {1BIO 36.1}
§104
在本月四日(1840年4月4日)，我在我们城市的商业区,被带到银行的一个房间,在那里我发现大约有三十或四十个不同的宗派的人在上午11点祷告!……没有什么比极度的兴奋更令人兴奋的了，所有的人的心中都怀着一种近乎普遍的庄严。一位主要的书商告诉我，自从米勒耳兄弟来到这里后，他一个月里卖出的圣经比他以前四个月卖出的还要多。——引自尼科尔《午夜呼声》78页。{1BIO 36.2}
§105
Being down in the business part of our city on the fourth instant [April 4, 1840], I was conducted into a room over one of the banks, where I found about thirty or forty men of different denominations engaged in one accord in prayer at about eleven o’clock in the daytime! ... There was nothing like extravagant excitement, but an almost universal solemnity on the minds of all the people. One of the principal booksellers, informed me that he had sold more Bibles in one month (since Brother Miller came here) than he had in any four months previous.—Quoted in Nichol, The Midnight Cry, p. 78. {1BIO 36.2}
§106
米勒耳对人灵魂的负担反映在他于波特兰结束工作时写的一封信中: {1BIO 36.3}
§107
Miller’s burden of soul is reflected in a letter he wrote as he closed his work in Portland: {1BIO 36.3}
§108
在我六个月的旅行中，被我所传过道的那些人，无论睡着还是醒着，都不断地出现在我面前，我看见他们成千上万地走向灭亡。当我想到他们那些说“和平稳妥”的教师的责任时，我为他们感到痛心。. ——引自尼科尔《午夜呼声》78页。{1BIO 36.4}
§109
Those souls whom I have addressed in my six months’ tour are continually before me, sleeping or waking; I can see them perishing by thousands; and when I reflect on the accountability of their teachers, who say “Peace and safety,” I am in pain for them.—Quoted in Nichol, The Midnight Cry, p. 78. {1BIO 36.4}
§110
12岁的爱伦关于威廉米勒耳在波特兰布道深远影响的记忆很好地保存在现代的记录中。{1BIO 36.5}
§111
The memories of 12-year-old Ellen regarding the far-reaching influence of William Miller preaching in Portland are well sustained in contemporary records. {1BIO 36.5}
§112
爱伦基督徒经验的成长
§113
Ellen’s Developing Christian Experience
§114
怀爱伦在1880年、1888年和1915年出版的自传《生平概略》(1LS, 2LS和3LS)中，详细讲述了她在基督徒成长经历中的挣扎。这里省略了很多，以便叙述过程更快地触及要点。她和父母一起虔诚地参加卫理公会的聚会。她和哥哥罗伯特还相当忠实地参加了在卡斯科街举行的复临派聚会。1842年夏天，她和父母参加了在缅因州巴克斯顿举行的卫理公会帐篷大会。她去了那里，希望能获得一次给她的心灵带来平安的经历。其中一次的讲道使她明白了“因信称义”的道理。对此，她写道: {1BIO 36.6}
§115
In the autobiographical accounts as found in the 1880, 1888, and 1915 editions of Life Sketches (designated in this account as 1LS, 2LS, and 3LS) Ellen White presents in detail her struggles in her developing Christian experience. Much is omitted here in order to allow a quick running account touching essential points. With her parents, she had been very faithful in attending the Methodist meetings. She and her brother Robert also attended rather faithfully the Millerite meetings on Casco Street. In the summer of 1842 she and her parents attended the Methodist camp meeting at Buxton, Maine. She went hoping that she would find an experience that would bring her peace of mind. One sermon in particular led her to an understanding of justification by faith. Of this she wrote: {1BIO 36.6}
§116
后来我听某次讲道时，得着很大的鼓励。那次讲论的经题是：“我违例进去见王，我若死就死吧”(斯4:16)。主讲人提到那些在希望和惧怕中徘徊犹疑不定的人们，说他们虽然盼望得救脱离罪恶，得着基督慈爱的赦免，但他们仍然因胆怯和惟恐失败而陷于疑惑与束缚之中。他劝勉这等人完全献身与上帝，不要迟延地只管大胆来求主的慈怜。……凡是在主面前战兢恐惧的罪人，只要伸出信心的手去摸祂那恩惠的金杖，那样地摸触就可保证必得赦免和平安。……这些话很抚慰我的心，并给我以新的观念，使我知道应当怎样行才可以得救。（1 LS 140, 141）{1BIO 37.1}
§117
At length I was greatly relieved while listening to a discourse from the words: “I will go in unto the king,” “and if I perish, I perish.” In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God and venture upon His mercy without delay.... All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of His grace. That touch insured pardon and peace.... These words comforted me and gave me views of what I must do to be saved.—Ibid., 140, 141. {1BIO 37.1}
§118
但是爱伦慢慢地明白了朴素的信心和绝对信靠的重要性。爱伦从帐篷大会一回到波特兰，就被领到卫理公会教会接受考验，等候洗礼。当时，洗礼作为卫理公会教会接受信徒的一种方式，有洒水礼和浸水礼两种。爱伦选择了浸礼。1842年6月26日，星期天的下午，她和其它十一个人在波特兰的加斯科海湾奔腾的海水中接受了浸礼。她描述了这一重要事件: {1BIO 37.2}
§119
But the lessons in the simplicity of faith and the importance of implicit trust came to Ellen slowly. Soon after her return to Portland from the camp meeting, she was taken into the Methodist Church on probation, with baptism to follow in due time. At that period baptism as a means of full acceptance into the Methodist Church was performed either by sprinkling or immersion. Ellen chose immersion; on Sunday afternoon, June 26, 1842, she and eleven others were baptized in the rather rough waters of Casco Bay. She described the important event: {1BIO 37.2}
§120
那天的风很大，波涛汹涌，冲击着岸边；但我的平安却如江河。当我从水里出来时，我的力量几乎消失了，因为上帝的能力临到我身上。我之前从未体验过这么丰富的福气。我感到向世界死了，我的罪都被洗净了。同一天一位姐妹和我都被接纳加入了教会。（2SG 13）{1BIO 37.3}
§121
The waves ran high, and dashed upon the shore; but my peace was like a river. When I arose out of the water, my strength was nearly gone, for the power of God rested upon me. Such a rich blessing I never experienced before. I felt dead to the world, and that my sins were all washed away. The same day a sister and myself were taken into the church.—Spiritual Gifts, 2:13. {1BIO 37.3}
§122
威廉?米勒耳第二次访问波特兰
§123
William Miller’s Second Visit to Portland
§124
大约也在1842年的这个时候，威廉.米勒耳回到了波特兰，举办基督复临的系列布道会。同以前一样，会议在卡斯科街的基督教堂举行。关于他所受的欢迎和工作方式，怀爱伦写道: {1BIO 37.4}
§125
At about this time—in 1842—William Miller was back in Portland for a second series of meetings on the Second Advent. As before, the meetings were held in the Christian church on Casco Street. Of his reception and the manner of his work Ellen White wrote: {1BIO 37.4}
§126
合城的人对这第二次的布道会远比第一次来得兴奋。可是除了少数的例外，一般教派都闭门拒绝米勒耳先生。许多教会都在讲台上设法揭露这位演讲者的所谓狂热的谬见；但总有成群至为忧急的听众前来赴会，以致许多人无法挤进会堂。会众都是异常地安静并注意听讲。{1BIO 37.5}
§127
This second course created much more excitement in the city than the first. The different denominations, with a very few exceptions, closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer. But crowds of anxious listeners attended his meetings, while many were unable to enter the house, which was literally packed. The congregations were unusually quiet and attentive. {1BIO 37.5}
§128
她描述了他的举止和讲话方式: {1BIO 38.1}
§129
She described his demeanor and manner of delivery: {1BIO 38.1}
§130
米勒耳先生讲道的方式既非文采横溢，也不激昂雄辩；他只是提出简明而动人的事实来，使他的听众从冷淡不经意的景况中醒悟。他在讲道时，总是引用圣经来证实他的话语和理论。他的话都带有一种令人折服的能力，使人感觉句句都是真实的。{1BIO 38.2}
§131
His manner of preaching was not flowery or oratorical, but he dealt in plain and startling facts that roused his hearers from the apathy in which they had been locked. He substantiated his statements and theories by Scripture as he progressed. A convicting power attended his words that seemed to stamp them as the language of truth. {1BIO 38.2}
§132
他是彬彬有礼而善表同情的。当堂内已经满座而讲台的左右也好像过分拥挤的时候，我曾看见他走下讲台，到下面讲席的通路中去扶一位体弱的老人或老妇，替他们寻找座位，然后再回去继续他的讲论。他确实是一位配称为“慈父米勒耳”的人，因为他对于凡来听他讲道的人都怀着满腔爱护的热忱，他的禀性温和，为人忠厚，心地慈悲。他是一个能引人入胜的演说家，他的劝勉对于自称为基督徒以及冥顽不化的人，都很适当而且带着能力。（1LS 148，149）{1BIO 38.3}
§133
He was courteous and sympathetic. When every seat in the house was full, and the platform and places about the pulpit seemed crowded, I have seen him leave the desk and walk down the aisle, and take some feeble old man or woman by the hand and find a seat for them, then return and resume his discourse. He was indeed rightly called Father Miller, for he had a watchful care over those who came under his ministrations, was affectionate in his manner, of genial and tender heart. He was a very interesting speaker, and his exhortations, both to professed Christians and the impenitent, were appropriate and powerful.—Life Sketches of James White and Ellen G. White (1880), 148, 149. {1BIO 38.3}
§134
爱伦完全接受了米勒耳的演讲，并继续参加在卡斯科街教堂举行的复临聚会。在她基督徒经验成长的过程中，有时乌云似乎低垂在她头上。有欢乐和幸福的时期，也有深切忧虑的时期。（1LS 154）{1BIO 38.4}
§135
Ellen fully accepted Miller’s presentations and continued to attend the Advent meetings in the church on Casco Street. At times in the development of her Christian experience, clouds seemed to hang low over her. There were periods of joy and happiness and periods of deep concern (Ibid., 154). {1BIO 38.4}
§136
两个重要的梦
§137
Two Significant Dreams
§138
在这个时候，她做了两个梦，一个是访问天上的圣殿(1T 27, 28)，另一个是她被带上阶梯去见耶稣(1T 28, 29)。在这后一个梦里，祂似乎笑纳了她，把手放在她的头上说:“不要害怕”。她得到了一根代表信心的绿色的绳，她后来宣布说： “信赖上帝的美妙和单纯就如同曙光一样渐渐向我的心灵启明了。（1T 29） {1BIO 38.5}
§139
At this time she had two dreams, one of visiting the temple in heaven (Testimonies for the Church, 1:27, 28) and the other in which she was taken up steps to see Jesus (Ibid., 1:28, 29). In this latter dream it seemed that He received her with a smile. Putting His hand on her head He said, “Fear not.” She was given a green cord, which represented faith, and she later declared, “The beauty and simplicity of trusting in God began to dawn upon my soul.”—Ibid., 1:29. Now she did what she had not done before: {1BIO 38.5}
§140
此时我将所有的忧愁和困恼都告诉了我的母亲。她很亲切地同情我鼓励我，并劝我去请教斯托克曼长老；那时他正在波特兰传扬基督复临的要道。……他听了我的经历之后，便很亲切地按手在我头上，含着满眶的眼泪对我说：“爱伦，你现在不过是一个小孩子。一个人在你这样幼小的年龄能有这样的经验，真是少有的。耶稣一定是在预备你为祂作一番特别的工作。”…… 他对我说：“爱伦，你只管放心吧！你可以回家去，全心信靠耶稣，因为祂对于一切真心寻求祂的人，决不会扣留祂的爱。” （1LS 157-159）{1BIO 39.1}
§141
I now confided all my sorrows and perplexities to my mother. She tenderly sympathized with and encouraged me, advising me to go for counsel to Elder [Levi] Stockman, who then preached the Advent doctrine in Portland.... Upon hearing my story, he placed his hand affectionately upon my head, saying with tears in his eyes: “Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work.” ... “Go free, Ellen,” said he; “return to your home trusting in Jesus, for He will not withhold His love from any true seeker.”—Life Sketches of James White and Ellen G. White (1880), 157-159. {1BIO 39.1}
§142
这位上帝仆人的勉励给爱伦带来了多大的勇气!后来她说: {1BIO 39.2}
§143
What courage the counsel of this man of God brought to Ellen! She later commented: {1BIO 39.2}
§144
在我从斯托克曼长老得到指教的短短几分钟内，我对于上帝的大爱和温慈的怜悯所得到的认识，比我以往从一切讲道与劝勉之中所领受的还多。（1LS 159）{1BIO 39.3}
§145
During the few minutes in which I received instruction from Elder Stockman, I had obtained more knowledge on the subject of God’s love and pitying tenderness than from all the sermons and exhortations to which I had ever listened.—Ibid., 159. {1BIO 39.3}
§146
这是爱伦经历中的转折点。回到家，她向主承诺她会做任何事，忍受任何痛苦来得到耶稣的喜悦。那天晚上，她出席了一个祈祷会，第一次在公众场合进行祈祷。她长期忍受的心灵负担和痛苦消失了。她讲述了自己的经历，说 “主的福惠便像甘露降在我身上。我从心灵的深处赞美上帝。我排除了所有杂念，心中只有耶稣和他的荣耀；我感觉不到我周围所发生的一切。” （1LS 159）She wrote: {1BIO 39.4}
§147
This was the turning point in Ellen’s experience. Reaching home, she promised the Lord that she would do and suffer anything to have the favor of Jesus. That evening she attended a prayer meeting. As she offered her first prayer in public, the burden and agony of soul she so long endured vanished. Relating the experience, she told how “the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me.”—Ibid., 159. She wrote: {1BIO 39.4}
§148
半年之久我的心灵没有一点暗影，我也没有忽略一项我所当尽的本分。我献上全部的精力来实现上帝的旨意，并且不断地思念耶稣和天国。基督的救赎和祂的工作这时极清晰地向我显明，使我不胜惊讶，大为喜乐。我不必再多解释我当时的思想情况了；总之，旧事已过，一切都变成新的了。再没有什么阴影可以损坏我美满的福乐。我渴望述说耶稣仁爱的故事，但我却不想与任何人作凡俗的交谈。我心里充满了对上帝的爱和那出人意外的平安，因此我很喜欢默想和祈祷。（1LS 161）{1BIO 39.5}
§149
For six months not a shadow clouded my mind, nor did I neglect one known duty. My whole endeavor was to do the will of God and keep Jesus and heaven continually in my mind. I was surprised and enraptured with the clear views now presented to my mind of the atonement and the work of Jesus Christ. I will not attempt to farther explain the exercises of my mind, suffice it to say that old things had passed away, all things had become new. There was not a cloud to mar my perfect bliss. I longed to tell the story of Jesus’ love, but felt no disposition to engage in common conversation with anyone. My heart was so filled with love to God and the peace that passeth understanding, that I loved to meditate and to pray.—Ibid., 161. {1BIO 39.5}
§150
公开作见证
§151
Bearing Public Witness
§152
这次经历之后，爱伦一有机会就为上帝作见证。她写到这样的一次经历: {1BIO 40.1}
§153
After this experience Ellen, when opportunity came, bore witness for the Lord. Of one such experience she wrote: {1BIO 40.1}
§154
我去参加了一次复临运动的聚会。当时机来到让基督徒为主作见证时，我再也不能保持缄默，便站了起来述说我的经验。当时我并没有想到我应该讲什么话；但耶稣对我的爱这单纯的故事竟从我口中滔滔而出，我的心也脱离了黑暗与失望的捆绑而感到非常地快乐，甚至对于周围的听众竟毫无所觉，似乎是单独和上帝同在。除了因感恩的泪而话语间断以外，我毫无困难地述说了我心中的平安与喜乐。……. 我的心充满了喜乐，我想要告诉别人主为我做了多少事。（1LS 161，162）{1BIO 40.2}
§155
I attended the Advent meeting. When the time arrived for the followers of Christ to speak in His favor, I could not remain silent, but rose and related my experience. Not a thought had entered my mind of what I should say; but the simple story of Jesus’ love to me fell from my lips with perfect freedom, and my heart was so happy to be liberated from its thralldom of dark despair that I lost sight of the people about me and seemed to be alone with God. I found no difficulty in expressing my peace and happiness, except for the tears of gratitude that choked my utterance, as I told of the wondrous love that Jesus had shown for me.... My heart was so overflowing with joy that I wanted to tell others how much the Lord had done for me.—Ibid., 161, 162. {1BIO 40.2}
§156
她所作的见证是如此有效，以至于她收到了在“区会”会议上作见证的邀请。然后，出于对年轻朋友们的关心，她安排了与他们的会面。这些年轻人往往比她大得多。她报告说：“除了一个人之外，这些人都献身归主了。” （1LS 163）人们对她的工作反应不一。她说：“有时我遇到了一些特别的考验”。{1BIO 40.3}
§157
The witness she bore was so effective that she received invitations to bear her testimony in “conference” meetings. Then, concerned for her young friends, she arranged meetings with them. Often these young people were considerably older than she. “In every instance but one,” she reported, “these persons yielded themselves to the Lord.”—Ibid., 163. Her work was received with mixed reactions. “Peculiar trials sometimes beset me,” she noted. {1BIO 40.3}
§158
一般比我年龄较长经验较多的人，总想拦阻我并冷却我信心的火焰；但既有耶稣的笑容常使我的生活充满光明，又有上帝的爱在我心里，我就本着愉快的精神勇往直前了。（1LS 164）{1BIO 40.4}
§159
Those older in experience than myself endeavored to hold me back and cool the ardor of my faith, but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit.—Ibid., 164. {1BIO 40.4}
§160
爱伦的父母是基督即将复临的热心信徒。家庭成员仍然参加卫理公会教堂和在私人家中举行的班会。在一次这样的聚会上，爱伦简单地介绍了她最近的经历, 先是在罪的重担下受苦，然后她的生活与上帝的意愿完全一致所给她带来的福份，以及她深信耶稣即将降临的信念。{1BIO 40.5}
§161
Ellen’s father and mother were earnest believers in the near Advent, and members of the family still attended the Methodist church and the class meetings held in private homes. At one such class meeting Ellen told in a simple way the story of her experience, first of suffering under the burden of sin and then the blessings she enjoyed as her life had been brought into full conformity to the will of God. She mentioned her joy in the confidence of Jesus’ soon coming. {1BIO 40.5}
§162
她写到一些人的反应: {1BIO 41.1}
§163
She wrote of the reaction of some: {1BIO 41.1}
§164
我单纯地期待我卫理公会的弟兄们会理解我的感受并与我一同欢喜快乐。但我失望了；有几位姐妹咕哝着并且吵闹地挪动她们的椅子，向我转背。我想不出说了什么得罪她们的话，既感觉到她们抵触的冷漠，就讲得很简短。（1LS 165）
§165
In unsuspecting simplicity I expected that my Methodist brethren and sisters would understand my feelings and rejoice with me. But I was disappointed; several sisters groaned and moved their chairs noisily, turning their backs upon me. I could not think what had been said to offend them, and spoke very briefly, feeling the chilling influence of their disapprobation.—Ibid., 165.
§166
班长转过来问她，我们在世上活一个较长而有益于人的日子，作些好事来帮助别人，岂不比盼望耶稣迅速降临毁灭可怜的罪人更为快乐么？她回答说她还是渴望耶稣再来。那时罪恶便要止息 。{1BIO 41.2}
§167
The class leader turned to her and asked if it would not be more pleasant to live a long life of usefulness, doing others good, than for Jesus to come speedily and destroy poor sinners. She replied that she longed for the coming of Jesus to put sin to an end. {1BIO 41.2}
§168
然后他问我是愿意安然去世呢，还是愿意活着经历从必死变为不朽的痛苦。我回答说我渴望耶稣来接祂的儿女；我愿意遵上帝的旨意或生或死，也愿意忍受那在片刻眨眼之间的痛苦；我渴望时间的轮子快速旋转，带来那受欢迎的一天，那时这卑贱的身体要被改变，与基督极荣耀的身体相似。我还说当我的生活最接近主时，我就最恳切地渴望祂的显现。（1LS 165、166）{1BIO 41.3}
§169
He then inquired if I would not rather die peacefully upon my bed than to pass through the pain of being changed, while living, from mortality to immortality. My answer was that I wished for Jesus to come and take His children; that I was willing to live or die as God willed, and could easily endure all the pain that could be borne in a moment, in the twinkling of an eye; that I desired the wheels of time to roll swiftly round, and bring the welcome day when these vile bodies should be changed, and fashioned like unto Christ’s most glorious body. I also stated that when I lived nearest to the Lord, then I most earnestly longed for His appearing.—Ibid., 165, 166. {1BIO 41.3}
§170
班长回答说，他期望世上的千禧年有极大的喜乐，那时地上要充满了认识耶和华的知识，象水充满海洋一般。散会之后，爱伦和她的哥哥罗伯特感到那些先前对他们亲热而友善的人们，现在显然变得冷淡无情了。他们回家的时候，说到他们很惊讶耶稣快来的题目竟会在人们心里引起如此剧烈的反对。{1BIO 41.4}
§171
The class leader responded that he took great joy in anticipating the temporal millennium of a thousand years, when the earth would be filled with the knowledge of the Lord as the waters cover the sea. When the meeting broke up, Ellen and her brother Robert felt the coldness of their erstwhile friends. As they walked home they talked of their surprise that the subject of the near coming of Jesus should awaken such bitter antagonism. {1BIO 41.4}
§172
罗伯特说：“爱伦，难道我们受骗了么？这基督快要显临地上的指望，难道是异端，以致教会中牧师和信徒们要这样狠毒地反对么？据他们说，耶稣在这几千年之内是决不会来的。如果他们所讲的有几分真理的话，那么，世界的末日在我们这一世代是不会实现的了。”（同上）{1BIO 42.1}
§173
“Ellen,” said Robert, “are we deceived? Is this hope of Christ’s soon appearing upon the earth a heresy, that ministers and professors of religion oppose it so bitterly? They say that Jesus will not come for thousands and thousands of years. If they even approach the truth, then the world cannot come to an end in our day.”—Ibid. {1BIO 42.1}
§174
爱伦立刻回答說： {1BIO 42.2}
§175
To this Ellen quickly replied: {1BIO 42.2}
§176
“米勒耳先生所讲的是真理，我一点也不怀疑。你看他的话里有多大的力量！能使罪人的心得到何等的感悟！”（同上）
§177
“I have not a doubt but that the doctrine preached by Mr. Miller is the truth. What power attends his words, what conviction is carried home to the sinner’s heart.”—Ibid.
§178
他们认为寻找仰望救主的到来是他们的责任和特权，做好准备是最安全的。{1BIO 42.3}
§179
They decided that it was their duty and privilege to look for the Saviour’s coming, and it would be safest to be ready. {1BIO 42.3}
§180
在另一次查经见证会上，轮到爱伦起来作见证时，她说她满心快乐地仰望能早日迎见她的救赎主。她说这个盼望激动了她的心，使她迫切地追求上帝的灵来使她成圣。 {1BIO 42.4}
§181
At another class meeting, when it came time to testify, Ellen’s heart was so full that she again spoke of looking forward in glad expectation of soon meeting her Redeemer. She said that this hope stirred her to earnestly seek sanctification of the Spirit of God. {1BIO 42.4}
§182
“成圣是藉着卫理公会的教义实现的，”班长插嘴说，“是卫理公会教义，姐妹，不是错误的理论”。在报告这次经历时，她指出: {1BIO 42.5}
§183
“You received sanctification through Methodism,” interjected the class leader. “Through Methodism, sister, not through an erroneous theory.” Reporting the experience, she noted: {1BIO 42.5}
§184
我的心充满了爱和幸福，但我不得不承认事实，我的心不是通过卫理公会得到新的祝福，而是通过听到有关耶稣亲自显现的令人激动的真理得到的。我因这真理，才得到平安，快乐，和完全的爱。我的见证就是这样结束了，这也是我在查经见证会中向卫理公会的弟兄们所作的最后一次见证。接着罗伯特也以他那种谦和的态度讲话了，但他的口齿清楚而表情动人，以致有些人因而落泪，大为感动；但也有些人故意咳嗽表示反对，似乎十分不安。我们离开会场之后，便又谈起我们的信仰，并感到十分奇怪，为什么我们教会的弟兄姊妹们在我们一提起救主再来的事，就那样地忍受不住。我们原以为，如果他们爱耶稣如他们所应该的那样，他们听到祂的第二次降临，就不会有那么大的烦恼，相反，他们会以极大的欢喜欢呼这个消息。我们确信我们不应该再参加卫理公会的班会了。（1LS 168）{1BIO 42.6}
§185
My heart was full of love and happiness, but I felt compelled to confess the truth, that it was not through Methodism my heart had received its new blessing, but by the stirring truths heard concerning the personal appearance of Jesus. Through them I found peace, joy, and perfect love. Thus my testimony closed, the last that I was to bear in class with my Methodist brethren. Robert then spoke in his meek way, yet in so clear and touching a manner that some wept and were much moved; but others coughed dissentingly and seemed quite uneasy. After leaving the classroom, we again talked over our faith, and marveled that our Christian brethren and sisters could so illy endure to have a word spoken in reference to our Saviour’s coming. We thought if they loved Jesus as they should, it would not be so great an annoyance to hear of His second advent, but, on the contrary, they would hail the news with great joy. We were convinced that we ought no longer to attend the Methodist class meeting.—Ibid., 168. {1BIO 42.6}
§186
被卫理教会开除
§187
Cast Out from the Methodist Church
§188
不久，切斯特拉特街卫理公会的教牧人员想把哈蒙一家与其他信徒分开。愛伦讲述了这段痛苦的经历:{1BIO 43.1}
§189
Not long after this steps were taken by officers of the Chestnut Street Methodist church to separate the Harmon family from its membership. Ellen recounted the traumatic experience: {1BIO 43.1}
§190
卫理公会的牧师特来拜访我们，并在这次访问中向我们说明卫理公会的信仰与我们的信仰不同。他没有问起我们信仰这道理的缘由，也没有引用圣经来指明我们的错误；他只说我们领受了一种新奇的信仰，是卫理公会所不能接受的。我的父亲回答说：牧师称这个道理为新奇的，他必是看错了；因为基督自己在教训门徒的时候，也曾传讲祂复临的道理。（1LS 172）{1BIO 43.2}
§191
The Methodist minister made us a special visit, and took the occasion to inform us that our faith and Methodism could not agree. He did not inquire our reasons for believing as we did, nor make any reference to the Bible in order to convince us of our error; but he stated that we had adopted a new and strange belief that the Methodist Church could not accept. My father replied that he must be mistaken in calling this a new and strange doctrine, that Christ Himself had preached His second advent to His disciples.—Ibid., 172. {1BIO 43.2}
§192
罗伯特?哈蒙随时准备引用圣经来维护他的信仰，包括耶稣再临的应许。哈蒙说，“我们的‘过错’就是相信耶稣和祂门徒的话。这是一种非常古老的教义，没有异端的痕迹。”牧师没有拿出任何经文来证明哈蒙一家犯了错误。相反，他建议他一家人悄悄地退出教会，避免受到公开的盘问。但是罗伯特.哈蒙拒绝接受这个提议。怀爱伦解释说: {1BIO 43.3}
§193
Robert Harmon was prepared to quote Scripture in defense of his faith, including the promises of Jesus Himself that He would come again. “This is our offense,” Harmon said, “believing the word of Jesus and His disciples. This is a very old doctrine, and bears no taint of heresy.” The minister mustered no Scripture text to prove the Harmons in error. Rather, he advised the family to withdraw quietly from the church and avoid the publicity of a trial. But this proposition Robert Harmon refused to accept. Explained Ellen White: {1BIO 43.3}
§194
我们已经知道，一些其他弟兄们正因这相同的缘故受到这种待遇，同时我们也不愿有人误会我们以承认自己的信仰为耻，或是不能用圣经来证明这种信仰，因此，我的父母坚持要明白牧师这种要求到底有什么根据。（1LS 173）{1BIO 43.4}
§195
We were aware that others of our brethren were meeting with similar treatment, for a like cause, and we did not wish it understood that we were ashamed to acknowledge our faith, or were unable to sustain it by Scripture; so my parents insisted that they should be acquainted with the reasons for this request.—Ibid., 173. {1BIO 43.4}
§196
这家人不明白，指望他们的救主再临是一种“错误“，会使得他们被要求离开教会。不久，他们得到通知出席一个在教会小礼拜堂举行的会议。爱伦讲述了发生的事情: {1BIO 43.5}
§197
The family could not see that looking for the coming of their Saviour constituted a wrong that called for separation from the church. Shortly they were notified to be present at a meeting to be held in the church vestry. Ellen told of what took place: {1BIO 43.5}
§198
这次会议只有几个人参加，由于我父亲和我们家庭的影响很大，我们的反对者并不希望有很多人参加这次会议。对我们唯一的指控是，我们与他们的规矩相左。{1BIO 43.6}
§199
There were but few present. The influence of my father and his family was such that our opposers had no desire to present our cases before a larger number of the congregation. The single charge preferred was that we had walked contrary to their rules. {1BIO 43.6}
§200
当我们问违背了什么规矩时，他们略经迟延后回答说我们参加了别的聚会，疏忽了教会的常规聚会。……{1BIO 44.1}
§201
Upon our asking what rules we had violated, it was stated, after a little hesitation, that we had attended other meetings and had neglected to meet regularly with our class.... {1BIO 44.1}
§202
他们问我们是否愿意承认自己偏离了他们的规条，是否同意在将来遵守那些规条。我们回答说，我们不敢放弃我们的信仰或否认上帝的神圣真理；我们不能放弃我们的救赎主快要降临的盼望；我们必须继续按照他们所称为异端的方式敬拜主。我父亲的辩护得到了上帝的赐福，我们都带着自由的精神离开了那个小礼拜室，因问心无愧和蒙耶稣笑纳而快乐。（1LS 175）{1BIO 44.2}
§203
It was asked if we would confess that we had departed from their rules, and if we would also agree to conform to them in the future. We answered that we dared not yield our faith nor deny the sacred truth of God; that we could not forego the hope of the soon coming of our Redeemer; that after the manner which they called heresy we must continue to worship the Lord. My father in his defense received the blessing of God, and we all left the vestry with free spirits and happy in the consciousness of right and the approving smile of Jesus.—Ibid., 175. {1BIO 44.2}
§204
结果如预料的那样，教会方面在处理哈蒙家族问题上没有拖延: {1BIO 44.3}
§205
The outcome was as expected, and there was no delay on the part of the church in dealing with the Harmon family: {1BIO 44.3}
§206
接下来的那个星期天,（根据教会记录，是1843年9月），在开始圣餐时，首席长老（查尔斯.贝克）宣读了我们七人的名字，把我们从教会除名了。他说开除我们不是因为任何错误或不道德的行为。我们有无瑕疵的品格和可羡慕的名声，只是因为我们违背了卫理公会的规条。{1BIO 44.4}
§207
The next Sunday, [According to the church records, September, 1843.] at the commencement of love-feast, the presiding elder [Charles Baker] read off our names, seven in number, as discontinued from the church. He stated that we were not expelled on account of any wrong or immoral conduct, that we were of unblemished character and enviable reputation; but we had been guilty of walking contrary to the rules of the Methodist Church. {1BIO 44.4}
§208
他还宣布一扇门现在已经打开了，凡犯有违背规条之罪的，都要照此方式处理。（同上）{1BIO 44.5}
§209
He also declared that a door was now open and all who were guilty of a similar breach of the rules, would be dealt with in like manner.—Ibid. {1BIO 44.5}
§210
爱伦说，有些心中怀着复临盼望的信徒不久就离开了教会。但是有些人“为了在卫理公会里的一席之地而出卖了上帝的恩惠。” {1BIO 44.6}
§211
Some of the members who held in their hearts the Advent hope soon withdrew from the church, but, observed Ellen, by some “the favor of God was sold for a place in the Methodist Church.” {1BIO 44.6}
§212
这是早期宣告主快来临时的一种情况，符合《启示录》第14章里第二位天使的信息:“巴比伦大城倾倒了,倾倒了”(第8节)。(《启示录》第18章中也有同样的信息,并加上警告:“我的民哪，你们要从那城出来”(第4节)。几个月后，也就是1844年的春天，人们将清楚地看到这一点。{1BIO 44.7}
§213
This is one of the early cases in connection with the proclamation of the soon coming of the Lord that the message of the second angel of Revelation 14 seemed to apply: “Babylon is fallen, is fallen, that great city” (verse 8). (The message was repeated in Revelation 18, with the added warning: “Come out of her, my people” [verse 4].) It was to become clearly recognized a few months later, in the spring of 1844. {1BIO 44.7}