第5章 主的使者在工作1845年)
§1
第5章 主的使者在工作(1845年)
§2
Chapter 5—(1845) The Messenger of the Lord at Work
§3
在1845年冬末和春季的几个月里，爱伦.哈蒙几乎是在不停地旅行，先是在缅因州东部，然后是新罕布什尔州。从1845和1846年的夏末至冬天，她大部分时间都呆在马萨诸塞州，在那里，她住在奥蒂斯.尼科尔斯位于波士顿南部多尔切斯特的家中。在1846年4月，尼科尔斯写给威廉.米勒耳的信讲到了这一点，从而为她在这段时期参与教会活动的故事提供了有用的信息。{1BIO 73.1}
§4
During the late-winter and spring months of 1845 Ellen Harmon was traveling almost constantly, first in eastern Maine and then in New Hampshire. From late summer and through the winter of 1845 and 1846, she spent much of the time in Massachusetts; when there she resided at the home of the Otis Nichols family in Dorchester, just south of Boston. In April, 1846, Nichols wrote to William Miller of this and in so doing provided information very helpful in filling out the story of her activities for this period of the evolvement of the church. {1BIO 73.1}
§5
几年后，大约在1860年，在一份回忆文章中，尼科尔斯提供了许多关于爱伦早期访问波士顿地区的重要细节。{1BIO 73.2}
§6
Some years later, probably about 1860, in a statement of recollections, Nichols gave many helpful details concerning Ellen’s early visits to the Boston area. {1BIO 73.2}
§7
这些文字不仅提供了爱伦.哈蒙在失望之后关键几周的活动记录，也让我们看到了早期的一些信徒是如何与她的独特经历产生关联的。我们引述一名证人的两段陈述:第一段来自尼科尔斯的综述: {1BIO 73.3}
§8
These statements not only provide a perspective to the records of Ellen Harmon’s activities in those crucial weeks following the disappointment but also give glimpses of how some of the believers in those early days related to her unique experience. We quote at some length from these two statements of an eyewitness: First from Nichols’ general statement: {1BIO 73.3}
§9
以下是1845年和1846年在麻萨诸塞州伴随着怀姐妹的异象及其果效的圣灵显著表现的回忆:。怀姐妹是1860年对爱伦.哈蒙的称呼。她第一次访问麻萨诸塞州的记录是这样开始的： “然后我蒙指示看到我必须访问马萨诸塞州，在那里作我的见证。” （2SG 67）{1BIO 73.4}
§10
The following are recollections of some remarkable manifestations of the Holy Spirit which attended Sister White’s [Ellen Harmon is referred to as she was known in 1860. Her account of the first visit to Massachusetts opens with the words “I was then shown that I must visit Massachusetts, and there bear my testimony.”—Spiritual Gifts, 2:67.] visions and their relation in Massachusetts in 1845 and 1846: {1BIO 73.4}
§11
她缅因州异象的第一份记录来自约翰?皮尔森长老1845年2月在罗斯堡的一次会议上的报告。他认为这个异象是相信七月运动之人的亮光，是现代真理。{1BIO 73.5}
§12
The first account of her vision in Maine we had from Elder John Pearson in February, 1845, at a meeting in Roseburg, which he believed was a light to the believers in the seventh-month movement, and a present truth. {1BIO 73.5}
§13
怀姊妹第一次访问马萨诸塞州是在1845年8月，由她的姐姐和怀雅各陪同。他们在罗克斯伯里与信徒见面，那里有一场大聚会。她告诉他们，他们一行从缅因州来传递主的信息——上帝向她启示的关于复临团契道路的异象，作为陌生人，她最初受到的接待相当冷淡。由于我没有出席会议，我描述的内容来自于那里的主要领袖。{1BIO 74.1}
§14
Sister White’s first visit to Massachusetts was in August, 1845, accompanied by her older sister and Brother James White. They met with the believers in Roxbury, where there was a large company assembled in a meeting. She told them they came from Maine to deliver a message from the Lord—a vision in which the Lord had shown her the travels of the Advent band, and being strangers, she was at first received rather coolly. As I was not present at the meeting, I give the account as I received it from the principal leader. {1BIO 74.1}
§15
在怀姊妹开始讲述她的异象后不久，圣灵的力量就如此清晰地显现出来，以致于在场的所有人都相信这个信息是来自上帝——它是余民的亮光，是现代真理——并得到一致地接受和欣喜地认可。S{1BIO 74.2}
§16
Soon after Sister White commenced the relation of her vision, the power of the Holy Ghost was so clearly manifested that all present became convinced that the message was from the Lord—that it was a light to the remnant and a present truth—and was unanimously received and acknowledged with rejoicing. {1BIO 74.2}
§17
T. H.哈斯金斯是主要的领袖之一。他承认自1844年午夜呼声以来，他们没有像现在这样的振奋，而且他能像以利亚一样，在这清新的力量中行走四十天。……{1BIO 74.3}
§18
T. H. [Haskins], one of the principal leaders, confessed that they had no such reviving as the present since the time of the midnight cry in 1844, and that he could walk in the strength of the refreshing for forty days, as Elijah did.... {1BIO 74.3}
§19
怀姊妹访问罗克斯伯里的第二天，她们来到了我们家，这是她们在马萨诸塞州旅行时的家。（DF 105,《奥蒂斯.尼科尔斯》的声明。）{1BIO 74.4}
§20
The day following Sister White’s visit to Roxbury they came to our house, which they made their home while traveling in Massachusetts.—DF 105, “Statement by Otis Nichols.” {1BIO 74.4}
§21
奥蒂斯?尼科尔斯1846年4月20日的信
§22
The Otis Nichols Letter of April 20, 1846
§23
1846年4月6日，在缅因州的波特兰，怀雅各和H. S.格尼在一张大传单上发表了爱伦的第一次异象。4月20日，奥蒂斯.尼科尔斯匆匆把这副本寄给了威廉?米勒耳。他还附上了一封信，介绍了爱伦的经历，并提出了接受的理由。在简要回顾了复临信徒自1844年10月22日以来所经历的痛苦之后，他说: {1BIO 74.5}
§24
On April 6, 1846, in Portland, Maine, James White and H. S. Gurney published Ellen’s first vision on a large single sheet, known as a “broadside.” On April 20 Otis Nichols hastened a copy off to William Miller; he accompanied it with a letter introducing Ellen’s experience and setting forth arguments for its favorable reception. After reviewing briefly the distressing experience through which the Adventists had passed since October 22, 1844, he stated: {1BIO 74.5}
§25
里面是哈蒙.爱伦波特兰异象的一部分（传单和后来的书籍中所记载的怀爱伦第一次异象可以在几分钟内读完。她曾花两个小时把她看到的一切告诉波兰的信徒。正如尼科尔斯所写的那样，我们今天所看到的，似乎只是整个异象的“一部分”或浓缩部分。）我完全相信这是来自天上的。其所发生的情形和方式，同我所见过或读过自使徒时代以来的任何事都不一样。我希望你放下偏见，暂不妄下判断，直到你将之与圣经和现代真理进行比较。……{1BIO 74.6}
§26
Within is a part [What is set forth in the broadside and later in books as Ellen White’s first vision can be read in a few minutes. It took her two hours to relate all that was shown to her to the believers in poland. It seems clear that what we have today was, as nichols wrote, but “a part” or possibly a condensation of the high points of the full account.] of the vision of E. G. H. of Portland. I fully believe them to be from heaven. The manner and circumstances attending is unlike anything I have seen or read of since the days of the apostles. I would ask you to lay aside prejudice and suspend judgment until you have read and compared them with the Scripture and present truth.... {1BIO 74.6}
§27
哈蒙.爱伦的第一次异象是在1844年的秋天，当时它未向人发布。这个异象涉及复临团契从1944年7月起的旅程，就其实现程度而言，他们是成功的，特别是在大多数复临团契和我们所认识的人当中。{1BIO 75.1}
§28
The first vision of E. G. H. was in the fall of 1844 which never [at the time] was published to the world. It was a view of the travels of the Advent company from the seventh month, 1844, and so far as fulfilled they have had as perfect a fulfillment as could possibly be, especially in most Advent bands, and individuals wherever we are acquainted. {1BIO 75.1}
§29
她的恩召是非常特殊的。她只有17岁，患有水肿性肺病，曾在五年的大部分时间幽居于家，被医生下了死亡的判决。在这种状态下上帝召唤了她,要她把祂给予她的启示告诉羊群。她应拥有她需要的上帝恩典和力量,有一位天使的时常陪伴,在需要是则有两位天使。只要她顺从主，地上就没有什么邪恶的力量能支配她。{1BIO 75.2}
§30
Her calling was most remarkable, only 17 years of age, sick with dropsical consumption and confined to the house for most of the time for five years, and been given over by physicians to die. In this state God called her and told her to go out and tell the flock what He had revealed to her, that she should have grace and strength of God as she needed, that an angel should accompany her all the time and sometimes two in time of need, that no wicked power on earth should have dominion over her if she would obey the Lord. {1BIO 75.2}
§31
爱伦传递信息的经历
§32
Ellen’s Experience in Delivering the Message
§33
1845年2月，她第一次出去传信息时(几乎无法在房间里走动,不能大声说话,但是她完全信靠上帝,在这种身体状态下去几英里外的地方传递她的信息。当她开始说话的时候,几乎听不见声音,但主实现祂的应许,赐予给她身体的力量和清晰响亮的声音,讲了近两个小时，给人们带来巨大的震撼和影响,而身体却不至疲劳。从那时起的几周里，她继续昼夜旅行,几乎每天都要讲话,直至她访问了缅因州和新罕布什尔州的东部的大多数复临团契。{1BIO 75.3}
§34
At the time she first went out to deliver her message [February, 1845] she was scarcely able to walk across the room and could not speak with an audible voice, but she had perfect faith in God and was carried in this state a few miles to deliver her message, and when she came to speak, her voice was nearly gone, but God fulfilled His word, gave her strength of body and a clear, loud, audible voice to talk nearly two hours with tremendous power and effect on the people and without fatigue of body, and from that time for many weeks she continued to travel day and night, talking almost every day until she had visited most of the Advent bands in Maine and the easterly parts of New Hampshire. {1BIO 75.3}
§35
她的信息总是有圣灵的同在！无论在何时，无论在何处，当人们把它当作来自主的信息而接受时，人心就被融化，柔弱的变得刚强，信心因受到鼓励而坚定, 七月运动以及我们为名义上的教会和世人所做的工作，（这里提出了尼科尔斯在1846年4月20日所理解“关闭的门”的概念。见第16章《关闭的门和敞开的门》。）剩下的事，就是要为信徒一家做的了。{1BIO 75.4}
§36
Her message was always attended with the Holy Ghost, and wherever it was received as from the Lord it broke down and melted their hearts like little children, fed, comforted, strengthened the weak, and encouraged them to hold on to the faith, and the seventh month movement; and that our work was done for the nominal church and the world, [This expression gives a knowledge of the concept of the “shut door” as nichols understood it on April 20, 1846. See chapter 16, “the shut and the open doors.”] and what remained to be done was for the household of faith. {1BIO 75.4}
§37
那些拒绝她信息的人很快沦入世俗，只剩下名义上的信仰。而那些曾接受她的见证是来自于主的，而后又否认,称其为迷惑或邪恶的,这些人中的许多人被撒但的强烈的诱惑和手段所征服——像船只失去舵和锚，任由各种风摆布,从而导致真理之路受人毁谤。这种人是她最大的敌人。他们尽其所能，用诽谤和谎言来破坏她的影响和品格。但上帝一直以奇妙的方式保护她，使她免受一切伤害，尽管有来自邪灵和堕落复临信徒的恶意，不管她走到哪里，总有人为她献上感恩。{1BIO 76.1}
§38
Those that rejected her message very soon fell into the world and a nominal faith, and those that did receive her testimony as from the Lord and afterward denied it, calling it mesmerism or an unholy thing, are many of them like those that are given over to strong delusion and the working of Satan—a ship without a helm or anchor and driven by every wind, thus causing the way of truth to be evil spoken of. This class of persons are her greatest enemies, and have done what they could by calumny, and lies, to destroy her influence and character. But God has hitherto protected her in a remarkable manner from all harm; raised up benefactors for her wherever she goes, notwithstanding the malice of wicked spirits and fallen Adventists. {1BIO 76.1}
§39
在他们的影响下，曾几次对她发出拘捕令，但上帝显然保护了她。曾经有一次，一个治安官和他同伙使尽全身解数，在一个半小时内都无法对她进行任何控制，而她或其他人都没有作任何抵抗。（这里尼科尔斯似乎把爱伦.哈蒙的经历和伊斯雷尔.达曼的经历搞混了。后者是爱伦目睹并报告给尼科尔斯的。见77页她在缅因州东部的工作总结。）{1BIO 76.2}
§40
Through their influence there have been a number of warrants for her arrest, but God has signally protected her. At one time a sheriff and a number of men with him had no power over her person for an hour and an half, although they exerted all their bodily strength to move her, while she or no one else made any resistance. [It seems nichols has here confused Ellen Harmon’s experience with that of Israel Damman, an experience Ellen had witnessed and reported to nichols. See the summary of her work in Eastern Maine on page 77.] What I have written I have a knowledge of and think I can judge correctly.—DF 105, Otis Nichols to William Miller, April 20, 1846. {1BIO 76.2}
§41
预言之灵的早期论点
§42
Early Arguments for the Spirit of Prophecy
§43
尼科尔斯接着提出了接受爱伦.哈蒙信息的理由: 1BIO 76.3}
§44
Nichols then turns to arguments for the acceptance of the messages of Ellen Harmon: {1BIO 76.3}
§45
在大约8个月时间里，怀姊妹大都住在我们家。自从我们相识以来，我从未见过她有任何不得体的行为。自我们接纳她进入我们的家庭以来，上帝在属灵和属世的事上满满地祝福了我们的家。{1BIO 76.4}
§46
Sister Ellen has been a resident of my family much of the time for about eight months. I have never seen the least impropriety of conduct in her since our first acquaintance. God has blessed our family abundantly with spiritual things as well as temporal since we received her into our family. {1BIO 76.4}
§47
上帝圣灵与她同在，并通过对她祷告的回应，以奇妙的方式治愈了病人，有些事案与《新约》的记载同样瞩目。{1BIO 76.5}
§48
The Spirit of God is with her and has been in a remarkable manner in healing the sick through the answer to her prayers; some cases are as remarkable as any that are recorded in the New Testament. {1BIO 76.5}
§49
但是抱着偏见和不信的人像不信的法利赛人一样，随意称之为催眠术，将这种能力归诸于魔鬼的作为。太10：25，12：24。这不是亵渎圣灵的罪吗?见可3:22,29,30。在她身上显现出来的这种能力，远远超过了催眠的力量，就像摩西超过埃及的术士那样。魔鬼能模仿和假冒上帝的作为，就像他在摩西时代所做的一样，如果人们愿意的话，他们是会被欺骗的。{1BIO 77.1}
§50
But prejudiced and unbelieving persons find it just as convenient to call it mesmerism and ascribe the power to the devil, as the unbelieving Pharisees did. Matthew 10:25; 12:24. Is not this the sin against the Holy Ghost? See Mark 3:22, 29, 30. That power which is manifested in her, as far exceeds the power of mesmerism as Moses did the magicians of Egypt. The devil has as much power to imitate and counterfeit the work of God as he did in Moses’ time, and the people can be deceived if they will. {1BIO 77.1}
§51
“总要试验那些灵是出于上帝的不是，因为世上有许多假先知已经出来了”（约一 4:1.）。“人当以训诲和法度为标准。他们所说的，若不与此相符，必不得见晨光。”（赛 8:20）。“所说的若不成就，也无效验，这就是耶和华所未曾吩咐的”（申 18:22）。—（ 同上）{1BIO 77.2}
§52
“Try the spirits whether they are of God: because many false prophets are gone out into the world.” 1 John 4:1. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” Isaiah 8:20. “If the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken.” Deuteronomy 18:22.— Ibid. {1BIO 77.2}
§53
没有米勒耳回复的记录。{1BIO 77.3}
§54
There is no record of a response from Miller. {1BIO 77.3}
§55
她在缅因州东部工作的一些亮点
§56
Some High Points of her Work in Eastern Maine
§57
在引用了尼科尔斯的信中很有启发性的文字之后，我们现在来看看爱伦在1845年冬末和春季在缅因州工作中的一些亮点。她在缅因州东部辛苦工作了三个月，奥蒂斯?尼科尔斯形容那段时间“她继续日夜旅行，几乎每天讲话，直至拜访了缅因州和新罕布什尔州东部的大部分复临团契。” {1BIO 77.4}
§58
Having quoted from Nichols’ letter—a very enlightening statement—we now look at some of the high points of Ellen’s work in Maine in the late winter and spring of 1845. She labored for three months in eastern Maine, a period described by Otis Nichols as a time in which “she continued to travel day and night, talking almost every day until she had visited most of the Advent bands in Maine and the easterly part of New Hampshire.” {1BIO 77.4}
§59
如前所述，她在奥灵顿遇到了怀雅各，从那时起，雅各就一直陪伴着她和她的女旅伴，四处寻找复临信徒。在加兰，她强烈感受到上帝的祝福，因为她觉得有一位天使站在她身边鼓舞她(2SP 39)。在埃克塞特，她与那些“被撒但精神所怂恿”的狂热分子斗争。在阿特金森，警官进入会场，花了一个半小时试图逮捕并带走达曼长老，但没有成功。当信徒们觉得上帝的大能已经显现，是他可以顺服的时候，官长就轻松地把他带出来(同上，二:41)。在他的听证会上，他能够见证他的信仰。(2SP 41)。{1BIO 77.5}
§60
At Orrington, as noted, she met James White, and from that time he accompanied her and her woman traveling companion as they went from place to place seeking out the Advent believers. At Garland the blessing of the Lord was especially sensed as she felt an angel standing by her side to strengthen her (Spiritual Gifts, 2:39). At Exeter she contended with fanatical persons “exalted by the spirit of Satan.” At Atkinson officers of the law entered the meeting place and attempted for an hour and a half to arrest and remove Elder Damman, but were unable to do so. When the believers felt that the power of God had been demonstrated and that the time had come for him to submit, the officers carried him out with ease (Ibid., 2:41). At his hearing he was able to testify to his faith. {1BIO 77.5}
§61
异象中见到天上圣所的工作
§62
Vision of Ministry in the Heavenly Sanctuary
§63
爱伦在缅因州东部只逗留了很短的时候，在埃克塞特，她见到了一个很有意义的异象。她在两封早期的信中描述了它。一封信是1846年2月15日写给以诺.雅各布斯的；另一封是1847年7月13日写给贝约瑟的。她是这样写的： {1BIO 78.1}
§64
Ellen had been in eastern Maine but a few days when, at Exeter, she was given the significant vision she described in two early letters. One, dated February 15, 1846, was to Enoch Jacobs; the other, dated July 13, 1847, was to Joseph Bates. Of this she wrote: {1BIO 78.1}
§65
此时，我看到耶稣从祂中保的座位上站起来，好像新郎走到至圣所去接受祂的国度。（《信函》,1847年3号）{1BIO 78.2}
§66
It was then I had a view of Jesus rising from His mediatorial throne and going to the holiest as Bridegroom to receive His kingdom.—Letter 3, 1847. {1BIO 78.2}
§67
我看到圣父从王位上站起来，乘着一辆燃烧的战车进入帐幕后的至圣所，然后坐下来。……我看到一辆云彩战车，有轮子，像燃烧的火，天使们簇拥着战车驰向耶稣；他走进战车，战车向至圣所进发，圣父坐在那里。后来我看到大祭司耶稣在圣父面前。（《信函》1846年1号，另見《晨星》1846年3月14日）{1BIO 78.3}
§68
I saw the Father rise from the throne and in a flaming chariot go into the holy of holies within the veil, and did sit.... I saw a cloudy chariot with wheels like flaming fire. Angels were all about the chariot as it came where Jesus was; He stepped into it and was borne to the holiest, where the Father sat. Then I beheld Jesus as He was before the Father, a great high priest.—Letter 1, 1846 (see also The Day-Star, March 14, 1846). {1BIO 78.3}
§69
这一具有历史意义的异象后来被收录在她的第一本书《经历和目睹》中，还以《2300天的终点》为标题收录在她的《早期著作》中。她对贝约瑟说：“在场的人都对这个异象深感兴趣，都说这对他们而言是完全陌生的。主以大能工作，使真理深入他们的心。”（《信函》1847年第3号）这个“真理”的全部意义，连同它所表现天上圣所的活动，可以从详细思考中获益。{1BIO 78.4}
§70
This historic vision, later included in her first book, Experience and Views, appears in Early Writings under the title “End of the 2300 Days.” Those present, she told Bates, “were all deeply interested in the view. They all said it was entirely new to them. The Lord worked in mighty power setting the truth home to their hearts.”—Letter 3, 1847. The full significance of that “truth” with its presentation of activities in the heavenly sanctuary could with profit be dwelt upon at length. {1BIO 78.4}
§71
在她布道的时候，她经常提到这次异象，因为它证实了圣经研究的结果——当时她对此一无所知，是海勒姆?埃德森和O.R.L.克罗西亚在纽约州西部完成的。在1847年8月24日写给J.N.拉夫伯勒的一封信中，她是这样叙述的： {1BIO 78.5}
§72
She was to mention this vision from time to time, for it confirmed the results of Bible study—of which she knew nothing at the time—in western New York State on the part of Hiram Edson and O. R. L. Crosier, and is a key exhibit in the “shut door” matter. [See page 160 for more on this topic.] In a letter to J. N. Loughborough written August 24, 1874, she recounted: {1BIO 78.5}
§73
我是在首次东部旅行的路上叙述我的异象的，因为关于天上圣所的宝贵亮光展现在我面前，我蒙指示看到开了和关了的门。我们相信主不久就要在天云中来临。{1BIO 78.6}
§74
It was on my first journey east to relate my visions that the precious light in regard to the heavenly sanctuary was opened before me and I was shown the open and shut door. We believed that the Lord was soon to come in the clouds of heaven. {1BIO 78.6}
§75
我蒙指示看到在世上有一番大工要为那些没有亮光和拒绝亮光的人做成。因为我们相信基督立刻就要显现，所以我们的弟兄们不能明白这一点。有些人控告我说：“我的主人必来得迟”（太24:48），特别是那些狂热的人这样说我。{1BIO 79.1}
§76
I was shown that there was a great work to be done in the world for those who had not had the light and rejected it. Our brethren could not understand this with our faith in the immediate appearing of Christ. Some accused me of saying my Lord delayeth His coming, especially the fanatical ones. {1BIO 79.1}
§77
我看到在1844年，上帝开了一扇门，是无人能关的，也关了一扇门，是无人能开的。那些拒绝了藉着第二位天使的信息带给世人之亮光的人陷入了黑暗中，而且那黑暗是多么大啊！（《信函》1874年第2号）{1BIO 79.2}
§78
I saw that in ‘44 God had opened a door and no man could shut it, and shut a door and no man could open it. Those who rejected the light which was brought to the world by the message of the second angel went into darkness, and how great was that darkness.—Letter 2, 1874. {1BIO 79.2}
§79
她遇到的一些狂热的观点
§80
Some Fanatical Positions She Met
§81
狂热主义的几个派别都植根于认为基督已经在属灵的状态下来到世界，住在信徒心中的信念。他们声称自己已经进入上帝的国度；天国只存在于信徒心中。基督的唯一身体就是教会。我们所盼望的基督降临，就是圣灵住在祂圣徒的身体里，透过全身发出光来。基督从天上降下来时，只会降到基督徒的心中，也就是祂现在所在的天国。最神圣的事物，甚至是天国本身，也只存在于我们心中。他们宣称，用肉眼看天国是敌基督的。这种道理甚至演变到有人宣称不存在基督的肉身和宇宙的真神。仰望基督亲身降临是属肉体的(见DF 158e, 1845年4月10日的《晨更》 117页)。 {1BIO 79.3}
§82
Several phases of fanaticism had their roots in the teaching of some that Christ had actually come—that He had come to the world in a spiritual sense and was in the hearts of His believers. They were already in the kingdom of God, they claimed, and heaven was only in the hearts of God’s children. The only body Christ has is the church. The only advent of Christ we are to look for is in the bodies of His saints with the Spirit dwelling in them, shining out through the entire man. Then when Christ descends from heaven, it will only be descending into the hearts of Christians, the heaven where He now is. The holiest of all, even heaven itself, is only in our hearts. To look with natural eyes into heaven itself, it was declared, is antichrist. This teaching was carried to the point that some declared that there is no such thing as a literal body of Christ and a universal God. To look for the personal coming of Christ is carnal (see DF 158e, The Morning Watch, April 10, 1845; p. 117). {1BIO 79.3}
§83
与灵意派的观点作斗争
§84
Wrestling With the Views of the Spiritualizers
§85
在缅因州东部，爱伦在一群灵意派的人群中旅行、工作。他们把天庭、上帝、耶稣和复临的希望灵意化了。 二月中旬，在埃克斯特的异象中，她好像与耶稣同在。她迫切地想知道一些非常重要的问题的答案。{1BIO 79.4}
§86
In eastern Maine Ellen was traveling and working in the atmosphere of the spiritualizers who had allegorized away heaven, God, Jesus, and the Advent hope. In the vision at Exeter in mid-February she seemed to be in the presence of Jesus, and she was eager to procure answers to some vital questions. {1BIO 79.4}
§87
我问耶稣祂的父是否像祂一样有形的。祂说天父是有形的，但我不能观看，因为祂说，“如果你只一次看到祂本体的荣耀，你就不再存在了。” （EW 54）{1BIO 79.5}
§88
I asked Jesus if His Father had a form like Himself. He said He had, but I could not behold it, for said He, “If you should once behold the glory of His person, you would cease to exist.”—Early Writings, 54. {1BIO 79.5}
§89
这不是唯一一次爱伦与耶稣和天使谈论耶稣和上帝的位格问题。这些回答使她完全相信，灵意派犯了严重的错误。{1BIO 80.1}
§90
This was not the only occasion Ellen was to converse with Jesus and the angel about the person of Jesus and concerning God being a personal being. The answers satisfied her fully that the spiritualizers were in gross error. {1BIO 80.1}
§91
但由于基督复临安息日会的先驱认定预言是1844年10月22日应验的，届时一项重要的工作在天上的至圣所开始,由于已成为灵意派的复临信徒认为基督已经在1844年10月22日进入他们心中,祂的国度在他们的心里,世人和我们所谓的第一日复临信徒就普遍认为本会的创始人,尤其是怀爱伦，是与灵意派是一脉相承的。在这里，大仇敌再次用一种虚假伪造的经验来以假乱真，鱼目混珠。{1BIO 80.2}
§92
But because the pioneers of the Seventh-day Adventist Church held that prophecy was fulfilled on October 22, 1844, and that an important work began in heaven in the Most Holy Place of the heavenly sanctuary at that time, and because the Adventists who had become spiritualizers took the position that Christ had come into their hearts on October 22, 1844, and that His kingdom was in their hearts, the founders of the church, and notably Ellen White, were classed by the world generally, and also by those that SDAs have termed first-day Adventists, as one and the same group. Here again the great enemy cast aspersion upon the true, paralleling it with a false, spurious experience. {1BIO 80.2}
§93
怀爱伦还会谈这一点，特别她是在1851年出版的第一本小册子《经历和目睹》的最后几段中。当人们读到这里时，要注意到灵意派这个词的使用，这个词必须根据灵意派的工作来理解，而不是根据今天所知道的招魂术或通灵术来理解，尽管这两者出自同一源头。{1BIO 80.3}
§94
Ellen White was to speak of this matter again, particularly in the closing paragraphs of her first little book, Experience and Views, published in 1851. As one reads this he will note the use of the term spiritualism, which must be taken in the light of the work of the spiritualizers and not in the light of what today is understood to be spiritualism or spiritism, although both emanate from the same source. {1BIO 80.3}
§95
我们现在来看《早期著作》77、78页写于1851年并发表的话: {1BIO 80.4}
§96
We turn now to the statement written and published in 1851 as found in Ibid., 77, 78: {1BIO 80.4}
§97
我时常被人诬告，说我宣传灵意派所特有的谬见。但在《晨星》杂志的编辑陷入这种谬见之前，主已经给我看到他和其他人因宣传灵意派的谬见而在羊群身上所会产生的摧毁性的影响。{1BIO 80.5}
§98
I have frequently been falsely charged with teaching views peculiar to Spiritualism. But before the editor of The Day-Star ran into that delusion, the Lord gave me a view of the sad and desolating effects that would be produced upon the flock by him and others in teaching the spiritual views. {1BIO 80.5}
§99
我曾多次看见可爱的耶稣，看明祂是有位格的。我曾问祂，祂的父是不是像祂一样有位格、有形体的。耶稣说，“我在我父本体的真像里。” {1BIO 80.6}
§100
I have often seen the lovely Jesus, that He is a person. I asked Him if His Father was a person and had a form like Himself. Said Jesus, “I am in the express image of My Father’s person.” {1BIO 80.6}
§101
我常看到，那灵意派的谬见把天国的荣耀都夺了去，而且在许多人的心中，大卫的宝座和耶稣可爱的本体都已经在招魂术的火焰中被烧灭了。我看到曾经受迷惑而陷于这种谬见之中的人将要被带出来，进入真理的亮光之中，但他们几乎不可能完全摆脱招魂术迷惑人的魔力。这一等人应该彻底承认并永远离弃他们的谬见。I{1BIO 80.7}
§102
I have often seen that the spiritual view took away all the glory of heaven, and that in many minds the throne of David and the lovely person of Jesus have been burned up in the fire of Spiritualism. I have seen that some who have been deceived and led into this error will be brought out into the light of truth, but it will be almost impossible for them to get entirely rid of the deceptive power of Spiritualism. Such should make thorough work in confessing their errors and leaving them forever. {1BIO 80.7}
§103
对天庭、上帝、基督和基督降临的灵意化的根基，大都来自狂热教义。他们认为，在这些启蒙的日子里，17岁的爱伦?哈蒙被召唤去面见上帝。而异象却稳固地确立了上帝和基督的特征、天庭的现实、坚定信仰的回报和信仰的复苏。这正确的指引拯救了新兴的教会。{1BIO 81.1}
§104
The spiritualization of heaven, God, Christ, and the coming of Christ lay at the foundation of much of the fanatical teachings that 17-year-old Ellen Harmon was called upon by God to meet in those formative days. The visions firmly established the personality of God and Christ, the reality of heaven and the reward to the faithful, and the resurrection. This sound guidance saved the emerging church. {1BIO 81.1}
§105
爱伦突然离家
§106
Ellen Leaves Suddenly for Home
§107
爱伦在缅因州东部旅行了两三个月之后，回到了她开始工作的奥灵顿。当她第一次来访时，人们对她的信息表示感谢，但她不在的时候，灵意派的人来了，他们的教导使奥灵顿的许多人变得如此狂热，以至于司法官员拒绝允许再召开复临派的聚会。尽管如此，仍有一小部分坚持的人得以避开警觉市民的监督，相聚组织了一个名为“冷静尊严”的会议，怀爱伦称这种会议“格外严肃”。{1BIO 81.2}
§108
Having spent between two and three months traveling in eastern Maine, Ellen returned to Orrington, where she had begun her work. While her message was gratefully received on her first visit, in her absence the spiritualizers had come in with teachings that led many in Orrington to such wild fanaticism that the officers of the law refused to allow further meetings of the Adventists. Nonetheless, a small remnant who had held fast were able to avoid the vigilance of the jealous citizens and assembled for a meeting marked with “calm dignity,” which Ellen White reported to be “especially solemn.” {1BIO 81.2}
§109
已经很久没有特权聚会的可怜的人们大大恢复了精神。那天晚上我们正在上帝面前祈祷和哭泣的时候，我见了异象，蒙指示看见我第二天上午必须返回。我没有拒绝顺从上帝的灵，祂的手与我同在，祂的天使陪伴了我们，隐藏了我们，以致人们不知道我们在哪个地方。{1BIO 81.3}
§110
The poor souls who had not the privileges of meeting for a long time were greatly refreshed. While we were praying and weeping before God that night, I was taken off in vision and shown that I must return the next morning. I had not refused obedience to the Spirit of God, His hand had been with me, and His angel had accompanied us and hid us from the people so that they did not know we were in the place. {1BIO 81.3}
§111
但我们的工作完成了；我们能走了；撒但的密探在追踪我们，我们不会遭受比那些陷入狂热和错误中的人更好的待遇，他们因矛盾的、不可理喻的做法而自食其果，遭受了虐待和监禁。（《信函》1874年第2号）{1BIO 81.4}
§112
But our work was done; we could go; the emissaries of Satan were on our track, and we would fare no better than those who had been fanatical and wrong and suffered the consequences of their inconsistent, unreasonable course by abuse and imprisonment.—Letter 2, 1874. {1BIO 81.4}
§113
在与她同行的人支持下，她很快就服从了。她回忆道： “清早我们乘一艘小划艇去贝尔法斯特。我们在那里上了轮船，不久就在去波特兰的路上了。”（同上）{1BIO 81.5}
§114
Along with those who traveled with her in support, she was quick to obey. “Early in the morning,” she recounted, “we were taken in a small rowboat to Belfast. We were there placed on board the steamer and were soon on our way to Portland.”—Ibid. {1BIO 81.5}
§115
几天后，波特兰市收到的信件讲述了那些帮助她逃跑的人的命运: {1BIO 82.1}
§116
Letters received in Portland a few days later reported the fate of those who helped her to escape: {1BIO 82.1}
§117
这些弟兄回去的时候遇到了许多恼火的市民，他们早早过来要找到那些胆敢在奥林顿举行聚会的人。……我们的弟兄们告诉那些怒气冲冲的人我们不在奥林顿，而在很远的地方。他们鞭打和虐待了送我们上船的人。他们在我们曾逗留的房子没有找到我们，就非常失望，因为没能找到我们。（同上）{1BIO 82.2}
§118
When these brethren returned they were met by a number of exasperated citizens, who had come early to find those who had dared to hold meetings in Orrington.... Our brethren informed the angry men that we were not in Orrington, but far away. They whipped and abused the men who had taken us to the boat. The house where we had tarried was searched in vain for us, and they were greatly disappointed because they could not find us.—Ibid. {1BIO 82.2}
§119
关于愛伦健康状况的记录很少，但正如奥蒂斯?尼科尔斯所报道的那样，她“日日夜夜，几乎每天都与人交谈”，这一事实表明，她拥有惊人的持续力量。对她来说，最重要的是她知道自己每一步都在经历上帝的特别祝福。（1LS 198）{1BIO 82.3}
§120
Records are meager as to Ellen’s state of health, but the fact that she traveled, as Otis Nichols reported, “day and night, talking almost every day” suggests a remarkable sustaining power. Of great importance to her was the knowledge that she was experiencing the special blessing of God at every step (Life Sketches of James White and Ellen G. White (1880), 198). {1BIO 82.3}
§121
弗朗西斯.豪兰和威廉.海德的治愈
§122
The Healing of Frances Howland and William Hyde
§123
爱伦刚回到波特兰，就又离开了，向北走了30英里，来到托普沙姆和豪兰的家。这里“相当多的人聚集”。《生平概略》记载，在这次访问中，患有风湿热的弗兰西斯.豪兰在信心的祈祷下痊愈了（1LS 74、75)。随后不久，威廉.海德奇迹般地治愈了痢疾(1LS 75,76)。{1BIO 82.4}
§124
Ellen was hardly back in Portland when she left again to travel north thirty miles to Topsham and the Howland home. Here “quite a number ... were assembled.” During this visit, Frances Howland, suffering from rheumatic fever, was healed in response to the prayer of faith, as recorded in Life Sketches of Ellen G. White, 74 and 75, followed shortly by the miraculous healing of William Hyde from dysentery (Ibid., 75, 76). {1BIO 82.4}
§125
在这次旅行中，爱伦再次遇到了狂热，这是灵意派教导的结果，他们声称当他们成圣时，可以有一个属灵的妻子((DF 733)。他们断言，如果他们作为基督徒彼此相爱，他们就绝对安全。有些人更进一步，教导说，既然他们已经完全圣洁，他们可以做任何他们想做的事而不犯罪。一些人裸体出席会议，还有一些人交换妻子。他们认为彼此相爱是正确的，他们所做的完全是无辜的。{1BIO 82.5}
§126
On this trip Ellen was again confronted with fanaticism, the result of the teaching of the spiritualizers, who claimed that as they were sanctified, they might have a spiritual wife (DF 733). They averred that if they loved one another as Christians, they were perfectly safe. Some took the matter a step further and taught that since they were perfectly sanctified, they could do whatever they wanted to without sinning. A few attended meetings in the nude, and a few exchanged wives. They thought it right to show their love for one another and that what they did was perfectly innocent. {1BIO 82.5}
§127
当愛伦回到家中时，她发现许多狂热者来自缅因州东部，并且正在影响波特兰的信徒团契，这让她很伤心。对此，她写道: {1BIO 82.6}
§128
When Ellen returned to her home, she was distressed to find that a number of those involved in fanaticism had come from eastern Maine and were influencing the company of believers in Portland. Of this she wrote: {1BIO 82.6}
§129
我们为即将受到这种狂热精神影响的教会而战惊。我为上帝的子民感到心痛。他们一定要被这种虚假的热情所欺骗和迷惑吗?我忠实地宣布主赐给我的警告。但是除了使这些持极端观点的人嫉妒我之外，这些警告似乎没有什么作用。（1 LS 201）{1BIO 83.1}
§130
We trembled for the church that was to be subjected to this spirit of fanaticism. My heart ached for God’s people. Must they be deceived and led away by this false enthusiasm? I faithfully pronounced the warnings given me of the Lord; but they seemed to have little effect except to make these persons of extreme views jealous of me.—Life Sketches of James White and Ellen G. White (1880), 201. {1BIO 83.1}
§131
她发现她在一月份信任的人到了四月份就不能信任了，其中就有约瑟夫?特纳，他很不幸地加入了灵意派的行列。{1BIO 83.2}
§132
She found that those she had trusted in January could not be trusted in April, among them Joseph Turner, who unfortunately had joined the spiritualizers. {1BIO 83.2}
§133
蒙保守摆脱狂热主义
§134
Preserved from Fanaticism
§135
在写到自己可能会被这些狂热分子所左右时，她宣称: {1BIO 83.3}
§136
Writing of how she might have been swayed by these fanatics, she declared: {1BIO 83.3}
§137
若不是主预先指示我该往哪里去，该做什么，这些错误的印象可能会使我偏离我的职责。虽然我如此年轻和没有经验，但上帝的怜悯使我免于落入敌人的网罗。上帝特别指示我该害怕谁，该信靠谁。如果没有这种保护，我现在看到我很多次可能会被引离职责的道路。（1 LS 201, 202）{1BIO 83.4}
§138
These false impressions of theirs might have turned me from my duty, had not the Lord previously showed me where to go and what to do. Although so young and inexperienced, I was preserved from falling into the snare of the enemy, through the mercy of God, in giving me special instructions whom to fear and whom to trust. Had it not been for this protection I now see many times when I might have been led from the path of duty.—Ibid., 201, 202. {1BIO 83.4}
§139
“该害怕谁，该信靠谁”这句话很快就具有了相当大的意义。约瑟夫?特纳现在成了她应该害怕的人之一。{1BIO 83.5}
§140
The phrase “whom to fear and whom to trust” soon took on considerable significance. Joseph Turner was now one of those she should fear. {1BIO 83.5}
§141
访问新罕布什尔州
§142
Visit to New Hampshire
§143
她继续记录她在1845年春末的活动：“约在此时我蒙指示看到我有责任去看望我们在新罕布什尔州的人”。{1BIO 83.6}
§144
“About this time,” she continued in her account of her activities in late spring, 1845, “I was shown that it was my duty to visit our people in New Hampshire.” {1BIO 83.6}
§145
约瑟夫?特纳听说爱伦计划这样一趟旅行，便驾着一辆漂亮的马车赶来，自告自地把她带到她想去的任何地方。{1BIO 83.7}
§146
Joseph Turner, learning that Ellen was planning such a journey, drove up with a beautiful conveyance and volunteered to take her wherever she wanted to go. {1BIO 83.7}
§147
“不，先生，”爱伦回答。“你不能那样做。{1BIO 83.8}
§148
“No, sir,” Ellen replied. “You cannot do that.” {1BIO 83.8}
§149
“可是，爱伦，”他说，“上帝告诉我，我必须这么做。” {1BIO 84.1}
§150
“But, Ellen,” he said, “the Lord has told me that I must.” {1BIO 84.1}
§151
“不,”爱伦说。”祂没有。我得到了特别的命令。我可以信任怀雅各长老。{1BIO 84.2}
§152
“No,” said Ellen. “He has not. I have had my special orders. I may trust Elder James White.” {1BIO 84.2}
§153
当她回忆起这件事时，她说:“这个人想要控制我。但是他没有得呈，因为我不愿意和他同坐一车。”（DF 733c, 1906年8月13日 的采访{1BIO 84.3}
§154
As she recalled the incident she said, “This man wanted to get some power over me. But he did not get it because I would not ride a rod with him.”—DF 733c, Interview, August 13, 1906. {1BIO 84.3}
§155
她叙述这段经历的早些时候说:“我曾得到严格的指示，有些人来找我，若跟他们去某个地方，担子会很重。但我不能去。……但事实证明，我可以信任怀雅各，他会保护我，我不会有危险。爱伦在晚年谈到怀雅各说:“虽然他已经死了，但我觉得他是世上最好的人。”当然，结婚前她并没有和雅各单独旅行。这一对非常小心，不让别人有批评她的理由。她写道:“至于婚姻，我们从来没有想过，我们只想到上帝的同在。”（同上{1BIO 84.4}
§156
Earlier in her recounting of the experience she said, “I had had strict instruction that there were men who would come to me and have a great burden that I should go with them to some place, but I was not to go.... But [it would be presented] that I could trust James White, he would guard me, and I was in no danger.”— Ibid. Late in life Ellen declared of James: “Although he is dead, I feel that he is the best man that ever trod shoe leather.”— Ibid. Of course, she did not travel alone with James before their marriage. Other young women accompanied her, and the couple was exceedingly careful to give no occasion for criticism. She wrote, “As for marriage, we never thought of it, because we thought the Lord would come right along.”— Ibid. {1BIO 84.4}
§157
“当时常与我同在的忠实同伴是路易莎?福斯，她是我姐姐玛丽的丈夫撒母耳?福斯的妹妹。……法尔斯长老和他妻子也陪伴着我们，他们是我家尊贵的老朋友，还有拉尔夫?哈斯金斯和怀雅各长老。”他們在新罕布什尔受到很好的接待。 (同上 202) 在这次特别的旅行中，爱伦没有迎接工作的挑战;后来，她遗憾地写道: {1BIO 84.5}
§158
“My constant and faithful companion at this time was Sister Louisa Foss, the sister of my brother-in-law.... We were also accompanied by Elder Files and his wife, who were old and valued friends of my family, Brother Ralph Haskins and Elder [James] White.” They were well received in New Hampshire (Ibid., 202). On this particular trip, Ellen failed to meet the challenge of her work; she later regretfully wrote of it: {1BIO 84.5}
§159
那个园地中存在一些错误，令我很有负担。我们不得不对付一种很压抑的自以为义的精神。在此之前，我见过一些人骄傲自滿，但我没有勇气向他们作证。我若这样行，主就必扶持我尽我的职分。……我觉得自己还不够坚强，无法释放我的心灵，把那沉重的负担放在本该承担的人身上。（同上） {1BIO 84.6}
§160
There were wrongs existing in that field which burdened me much. We had to meet a spirit of self-righteousness that was very depressing. I had previously been shown the pride and exaltation of certain ones whom we visited, but had not the courage to meet them with my testimony. Had I done so, the Lord would have sustained me in doing my duty.... I did not yet feel sufficiently strong to relieve my mind and place the oppressive burden upon those to whom it belonged.—Ibid. {1BIO 84.6}
§161
一行人在华盛顿.莫尔斯的家中停留。在那里的时候，爱伦病得很重。当为她祈祷时，她被带进异象。她后来写道: {1BIO 84.7}
§162
The traveling group stopped at the home of Washington Morse. While there Ellen was very ill. As prayer was being offered in her behalf she was taken in vision. She later wrote: {1BIO 84.7}
§163
在这种状态下，我蒙指示看到莫尔斯长老在1844年大失望时的情况。莫尔斯长老曾经坚信主那时会来；然而及至时候过去，所期望的事却没有发生时，他感到很困惑，无法解释主为什么迟延。……及至时候过去，他就沮丧了，没有做什么事去鼓励失望的信徒们，他们就象羊没有牧人，被撇下遭狼群吞吃。{1BIO 85.1}
§164
While [I was] in this state, some things were shown me concerning the disappointment of 1844, in connection with the case of Elder Morse. He had been a firm and consistent believer that the Lord would come at that time. He was bitterly disappointed when the period passed without bringing the event that was expected. He was perplexed and unable to explain the delay.... When the time passed, he was despondent and did nothing to encourage the disappointed people, who were like sheep without a shepherd, left to be devoured by wolves. {1BIO 85.1}
§165
主将约拿的事例呈现在我面前。（1LS 202, 203）{1BIO 85.2}
§166
The case of Jonah was presented before me.—Ibid., 202, 203. {1BIO 85.2}
§167
她讲述了约拿的经历和他对上帝宽容尼尼微的失望情绪，并宣布说: {1BIO 85.3}
§168
She recounted Jonah’s experience and disappointment when God gave the city a reprieve, and declared: {1BIO 85.3}
§169
莫尔斯长老的状况与那位失望的先知相似。他曾宣传主会在1844年降临。时候已经过去了。曾部分抑制了人们的惧怕之心消除了，他们便纵情嘲弄那些徒然等候耶稣的人。{1BIO 85.4}
§170
Elder Morse was in a similar condition to that of the disappointed prophet. He had proclaimed that the Lord would come in 1844. The time had passed. The check of fear that had partially held the people was removed, and they indulged in derision of those who had looked in vain for Jesus. {1BIO 85.4}
§171
莫尔斯长老觉得自己在邻舍中成了笑柄，嘲笑的对象，他不能甘心忍受自己的处境。他没有想到上帝的怜悯给了世人更长的一段时期为祂的降临作准备，使审判的警告可以传得更广，使人们受到更大亮光的试验。他只想到上帝的仆人们受了羞辱。{1BIO 85.5}
§172
Elder Morse felt that he was a byword among his neighbors, an object of jest. He could not be reconciled to his position. He did not consider the mercy of God in granting the world a longer time to prepare for His coming, that the warning of His judgment might be heard more widely, and the people tested with greater light. He only thought of the humiliation of God’s servants. {1BIO 85.5}
§173
我蒙指示：在約拿的时代，虽然这庄严宣告的事件没有发生，但这信息仍然是出于上帝的，并且达到了祂所设计的目的。随后预言的光揭示了发生的事件，即大祭司进入天上的至圣所，完成世人的赎罪。然而上帝有意凭着智慧的旨意，叫祂的仆人宣告末日将到。莫尔斯长老不但不应该象约拿一样因失望而灰心，反而应当抛弃自私的忧伤，收集上帝所赐给祂子民的宝贵光线。他原本应该感到高兴，因为世人得到一次宽容的机会；他本应该预备帮助推进尚未在世上完成的大工，使罪人悔改并得救。……{1BIO 85.6}
§174
I was shown that although the event so solemnly proclaimed did not occur, as in the case of Jonah, the message was none the less of God, and accomplished the purpose that He designed it should. Subsequent light upon the prophecies revealed the event which did take place, in the High Priest entering the most holy place of the sanctuary in heaven to finish the atonement for the sins of man. Nevertheless God willed for a wise purpose that His servants should proclaim the approaching end of time. Instead of being discouraged at his disappointment, as was Jonah, Elder Morse should gather up the rays of precious light that God had given His people and cast aside his selfish sorrow. He should rejoice that the world was granted a reprieve, and be ready to aid in carrying forward the great work yet to be done upon the earth, in bringing sinners to repentance and salvation.... {1BIO 85.6}
§175
我看到莫尔斯弟兄的事例代表了当时我们一大群人的状况。他们的责任是已經指明，就是相信上帝的智慧和仁慈，耐心作工，因为上帝旨意的運作为他们开辟了道路。（1LS 203-205）{1BIO 86.1}
§176
The case of Elder Morse was presented to me as one that represented the condition of a large class of our people at that time. Their duty was plainly marked; it was to trust in the wisdom and mercy of God and patiently labor as His providence opened the way before them.—Ibid., 203-205. {1BIO 86.1}
§177
莫尔斯长老听从了这个忠告，成为发展中教会中一个强有力的传道士。{1BIO 86.2}
§178
Elder Morse gave heed to the counsel and became a strong minister in the developing church. {1BIO 86.2}
§179
与精神磁学作斗争
§180
Contending with Spiritual Magnetism
§181
怀爱伦说：“在新罕布什尔州我们被迫应付与催眠术性质相似的一种精神磁学。这是我们第一次有这样的经历。……我们到了克莱尔蒙特，便得知有两群复临信徒，一群坚持自己从前的信仰，一群则否认之。”（同上 206页）。他们很高兴地得知有一群人坚守着自己的信仰，于是就奉命去找贝内特长老和贝尔林斯长老，并向他们求助。关于这次经历，她写道: {1BIO 86.3}
§182
“In New Hampshire,” wrote Ellen White, “we had to contend with a species of spiritual magnetism, of a similar character with mesmerism. It was our first experience of this kind.... Arriving at Claremont, we were told there were two parties of Adventists; one holding fast their former faith, the other denying it.”—Ibid., 206. Pleased to learn of a group holding fast their faith, they were directed to Elders Bennett and Bellings, upon whom they called. Of the experience she wrote: {1BIO 86.3}
§183
我们不久便得知他们自称圣洁，不可能犯罪，完全献身给上帝。这些人穿着极好的衣服，有一种安逸舒适的样子。{1BIO 86.4}
§184
We soon learned that they professed sanctification, claiming they were above the possibility of sin, being entirely consecrated to God. Their clothing was excellent, and they had an air of ease and comfort. {1BIO 86.4}
§185
不久，一个约有八岁的小男孩穿着又脏又破的衣服走了进来。我们惊讶地发现这个孩子竟是班尼特长老的儿子。孩子的母亲看上去极其羞愧苦恼；孩子的父亲却毫不关心，继续谈论他高超的属灵造诣，一点儿没有理睬他的小儿子。{1BIO 86.5}
§186
Presently a little boy about eight years old entered, literally clad in dirty rags. We were surprised to find that this little specimen of neglect was the son of Elder Bennett. The mother looked exceedingly ashamed and annoyed; but the father, utterly unconcerned, continued talking of his high spiritual attainments without the slightest recognition of his little son. {1BIO 86.5}
§187
他的成圣在我眼中突然丧失了魅力。这个人包裹在祷告和默想里，丢掉了人生的一切辛劳和责任，似乎很属灵，却没能关注他家庭实际的需要。（同上207页）{1BIO 86.6}
§188
But his sanctification had suddenly lost its charm in my eyes. Wrapped in prayer and meditation, throwing off all the toil and responsibilities of life, this man seemed too spiritually minded to notice the actual wants of his family.—Ibid., 207. {1BIO 86.6}
§189
班尼特宣称自己达到真正的圣洁，使他的心超越一切现世的思想。可是据怀爱伦观察，“他仍坐在桌旁吃着现世的食物”。（同上）{1BIO 86.7}
§190
Bennett claimed that the attainment of true holiness carried the mind above all earthly thoughts, but still, observed Ellen White, “he sat at the table and ate temporal food.”—Ibid. {1BIO 86.7}
§191
但他宣布，他的妻子在心中让世俗的事物从宗教主题中抽离出来，将要成圣。不用说，爱伦?哈蒙对此不以为然。几天后，她在异象中得蒙指示： “那些听从他们教导的人受到严重的欺骗，导致了最恶劣的错误。” 她说：“我蒙指示：这些人的日常生活与他们嘴里所说的截然相反。他们在成圣的外衣下犯着最恶劣的罪行，欺骗上帝的子民。” （同上210、211页）{1BIO 87.1}
§192
But he declared his wife, who allowed worldly things to draw her mind from religious subjects, to be unsanctified. Needless to say, Ellen Harmon was not impressed. A few days later she was shown in vision that “those who followed their teachings were terribly deceived and led into the grossest errors.” She declared, “I was shown that the daily lives of these men were in direct contrast with their profession. Under the garb of sanctification they were practicing the worst sins and deceiving God’s people.”—Ibid., 210, 211. {1BIO 87.1}
§193
蒙召回波特兰
§194
Called Back to Portland
§195
不久，在夜间的异象中，她看到了眼下在波特兰肆虐的狂热，那是灵意派行为的结果，她必须回家。她回来时，发现小群人非常沮丧和困惑。在波特兰举行的第一次聚会上，她祈祷时被带进异象，看到了约瑟夫.特纳的不敬虔的行为，狂热主义已经迷住了他。她出了异象之后，在场的人告诉她，她在异象中时“在他面前把所见到的事说了出来”。他宣称她是在一种错误的影响之下;他反对她的证言。她的证言责备他不那么广为人知的罪。她在同他的妻子谈话时，他妻子证实了他的罪(同上213年,214页)。他的工作“导致了败坏，而不是洁净和圣洁。” {1BIO 87.2}
§196
A short time later, in a vision given during the night hours, she was shown the fanaticism that was now rampant in Portland, the fruitage of the spiritualizers, and that she must return home. Returning, she found the little flock in great discouragement and confusion. In the first meeting held in Portland, while praying she was taken off in vision and was shown the ungodly course of Joseph Turner, who had been swept off his feet by fanaticism. After the vision she was told that while still in vision she “talked it out before him.” He declared that she was under a wrong influence; he opposed her testimony, which reproved him for sin not then widely known but confirmed by his wife in a conversation with Ellen (Ibid., 213, 214). His work “led to corruption, instead of purity and holiness.” {1BIO 87.2}
§197
爱伦的父母罗伯特?哈蒙和尤妮斯?哈蒙对波特兰猖獗的宗教狂热感到厌恶。复临信徒经常在他们家里聚会。他们就关了门，去了缅因州的波兰，和在那里的两个已婚女儿住了一段时间。怀爱伦后来写道: {1BIO 87.3}
§198
Ellen’s parents, Robert and Eunice Harmon, in whose home the Adventists had frequently met for meetings, were disgusted with the fanaticism now rampant in Portland. They closed their home and went to Poland, Maine, to reside for a time with the two married daughters living there. Ellen White later wrote of the experience: {1BIO 87.3}
§199
当我回到波特兰时，有越来越多的证据表明狂热派破坏性的影响。这些狂热分子似乎以为宗教乃在乎激昂的情绪和喧闹。……约瑟夫.特纳竟使我的一些朋友甚至亲人反对我，取得了一点成功。他为什么这样做呢？ 因为我曾忠诚地讲述了所领受的有关他非基督化行为的指示，他便散播谎言要破坏我的影响力，证明自己是正确的。我的命运似乎很艰难。（同上215頁）{1BIO 87.4}
§200
As I returned to Portland, evidences increased of the desolating effects of fanaticism in Maine. The fanatical ones seemed to think that religion consisted in great excitement and noise.... Joseph Turner labored with some success to turn my friends and even my relatives against me. Why did he do this? Because I had faithfully related that which was shown me respecting his unchristian course. He circulated falsehoods to destroy my influence and to justify himself. My lot seemed hard.—Ibid., 215. {1BIO 87.4}
§201
新世界的异象
§202
Vision of the New Earth
§203
但是上帝给年轻的爱伦带来了希望和勇气。她写道：“灰心的情绪重重地压着我；上帝子民的状况使我充满了痛苦，以致有两周之久我卧病在床。” 她回忆道： {1BIO 88.1}
§204
But God was to bring hope and courage to young Ellen. “Discouragements pressed heavily upon me,” she wrote, “and the condition of God’s people so filled me with anguish that for two weeks I was prostrated with sickness.” She recalled: {1BIO 88.1}
§205
但同情我的弟兄姐妹们聚在一起为我祷告。我不久就认识到为我献上了恳切有效的祷告。强敌的势力被打破了，我得了释放，立即进入了异象。在这次的异象中，我明看到人的影响不会再以同样的方式折磨我。我看明如果我感到人的势力影响了我的见证，无论我在哪里，只要呼求上帝，就会有一位天使奉差来搭救我。{1BIO 88.2}
§206
But brethren and sisters who sympathized with me in this affliction met to pray for me. I soon realized that earnest, effectual prayer was being offered in my behalf. Prayer prevailed. The power of the strong foe was broken, and I was released, and immediately taken off in vision. In this view I saw that human influence should never afflict me again in like manner. If I felt a human influence affecting my testimony, no matter where I might be, I had only to cry to God, and an angel would be sent to my rescue. {1BIO 88.2}
§207
我已经有一位守护天使不断地照顾着我。若有必要，主会差派另一位天使来救我脱离地上的一切势力。（同上 215, 216页）{1BIO 88.3}
§208
I already had one guardian angel attending me continually, but when necessary, the Lord would send another to strengthen, and raise me above the power of every earthly influence.—Ibid., 215, 216. {1BIO 88.3}
§209
“然后我第一次看到新世界的荣耀”(同上216页)。在谈到这个异象时，她用了我们熟悉的句子:“在基督的带领之下，我们都从圣城中降落到地上来”。令人激动的描述见于《教会证言》卷一67-70页，《属灵的恩赐》卷二52-55页和《早期著作》17-20页。她在1845年12月20日写给以诺?雅各布斯的信中说到她的“第一次异象”时，附上了这个新世界异象的记录。{1BIO 88.4}
§210
“Then I saw for the first time the glory of the new earth” (Ibid., 216). It was in relating this vision that she used the familiar words “With Jesus at our head we all descended from the city down to this earth.” The thrilling description is found in Testimonies for the Church, 1:67-70; Spiritual Gifts, 2:52-55; and Early Writings, 17-20. As she wrote out her “first vision” in a letter to Enoch Jacobs on December 20, 1845, she attached to it the account of this view of the new earth. {1BIO 88.4}
§211
威廉.海德刚刚被治愈前不久，见异象时他在场，就以此为据写下了一首赞美诗。这首诗歌很快在几份复临派刊物上发表;被约书亚V.希姆斯收录在《复临之琴》和怀雅各1849年所编的赞美诗中。{1BIO 88.5}
§212
William Hyde, who had been healed only shortly before, was present when this vision was given and was led to use it as the basis of a poem, or hymn. The hymn was soon published in several Adventist papers; it was included by Joshua V. Himes in the Advent Harp and by James White in the hymnbook he compiled in 1849, Hymns for God’s Peculiar People Who Keep the Commandments of God and the Faith of Jesus. {1BIO 88.5}
§213
怀雅各在《现代真理 》1850年11月号中发表了异象，他还发表了這首四节的诗，写下了这段经历: {1BIO 88.6}
§214
As White published the vision in The Present Truth, November, 1850, he also published the four-stanza poem and wrote of the experience: {1BIO 88.6}
§215
1845年春，异象的作者病得很重，快要死了。教会的长老们最后被召来，严格遵行使徒的指示(雅5:14,15)。上帝垂听、应允和医治了患者。圣灵充满了房间，她见了异象，里面有“城市”、“纯净的生命河”、“绿色的田野”、“沙仑的玫瑰”、“可爱的鸟儿”的“歌声”、“琴”、“棕树枝”、“袍子”、“冠冕”、“锡安山”、“生命树”，还有诗歌中提到的“那地的王”。一个兄弟拿起他的笔，用很短的时间就根据这异象创作了赞美诗。{1BIO 89.1}
§216
In the spring of 1845, the author of the vision, published in this paper, was very sick, nigh unto death. The elders of the church were finally called, and the directions of the apostle (James 5:14, 15) were strictly followed. God heard, answered, and healed the sick. The Holy Spirit filled the room, and she had a vision of the “city,” “life’s pure river,” “green fields,” “roses of Sharon,” “songs” of “lovely birds,” the “harps,” “palms,” “robes,” “crowns,” the “Mount Zion,” the “tree of life,” and the “King of that country” mentioned in the hymn. A brother took up his pen, and in a very short time composed the hymn from the vision. {1BIO 89.1}
§217
熟悉的歌词在《教会诗歌》（CH）305首和《复临圣诗》（AH）453首《我们听见》中： {1BIO 89.2}
§218
The familiar words are found as number 305 in The Church Hymnal and number 453 in The Seventh-day Adventist Hymnal: {1BIO 89.2}
§219
“我们听见光明圣洁之地的声音，
§220
We have heard from the bright, the holy land;
§221
我们听见，我们欢心”。{1BIO 89.3}
§222
We have heard, and our hearts are glad. {1BIO 89.3}