怀爱伦全传第1卷 E

第18章培育发展中的教会

§1 Chapter 18—(1854) Nurturing the Developing Church

§2 基督复临安息日会的三位杰出创始人是:贝约瑟、怀雅各和怀爱伦。他们的工作基础是威廉.米勒耳和他的同工们在19世纪40年代初宣扬《启示录》第14章第一和第二位天使信息下的复临大觉醒。贝约瑟是以经验丰富的退休船长身份成为安息日真理传播者的。年轻的教师怀雅各,有组织才能和明晰的思维能力。他的妻子爱伦,有预言的恩赐,蒙上帝使用造就和守护新兴的教会。他们的重要性在1852年到1855年这几年表现得最为明显。{1BIO 284.1}

§3 Three individuals stand out as the founders of the Seventh-day Adventist Church: Joseph Bates, James White, and Ellen G. White. The foundations of their work were laid in the great Advent Awakening under William Miller and his associates in the first few years of the 1840s under the proclamation of the first and second angels’ messages of Revelation 14. Joseph Bates, retired, seasoned sea captain, became the apostle of the Sabbath truth. The youthful schoolteacher James White, with organizational ability and clear perceptions, and his wife Ellen, imbued with the gift of prophecy, were used of God in molding and guarding the emerging church. In no more clear-cut way does this show up than in the few years between 1852 to 1855. {1BIO 284.1}

§4 《评论与通讯》在1849年和1850年以《现代真理》的萌芽形式首次出版，随后发展为1850年后期的《复临评论和安息日通讯》，成了一种催化剂。它把第三位天使的信息传递给不断增长的听众，把“复临信徒”变成守安息日的复临信徒。大多数读者都接受圣经，明白基督的使命和悔改的步骤。但是通过《评论与通讯》的教义文章，安息日和圣所以及其它真理以直白的方式向他们敞开，让许多内心诚实的人很快就被引导进入所谓的“现代真理”。《评论与通讯》的最后一页让读者了解到可以获得的书刊，财政需求，以及人数不多的传道士的活动。该刊物还公布了周末在不同地方召开会议的预告。真理的教师应邀或在圣灵的感动下前来参加这些聚会。这些“预告”会采用以下的形式: {1BIO 284.2}

§5 The Review and Herald, first appearing in the embryo form of the Present Truth in 1849 and 1850, then developing into the Second Advent Review and Sabbath Herald in late 1850, was the catalyst. It carried the third angel’s message to an ever-enlarging audience, turning “adventists” into Sabbathkeeping Adventists. For the most part, the reading audience accepted the Bible; they understood the mission of Christ and the steps in conversion. But through the doctrinal articles in The Review and Herald the Sabbath and sanctuary and other truths were opened up to them in such a plain manner that many honest in heart were soon led to move forward into what was termed “present truth.” The back page of the Review kept the readers informed as to literature available, financial needs, and the movement of the ministers who comprised the scant working force. The paper also carried appointments of weekend meetings—called conferences—at various places. To these the teachers of truth had been invited or they were led by the impressions of the Spirit of God to attend. Such “appointments” might read: {1BIO 284.2}

§6 贝克和英格拉哈姆弟兄可望参加以下会议: 3月27日和28日在佛蒙特州东伯特利；4月3日和4日在新罕布什尔州的尤尼蒂，约翰.琼斯弟兄家；4月10日和11日在马萨诸塞州的阿什菲尔德； 4月17日和18日可能在马萨诸塞州韦尔的路德.佩恩弟兄等处，地点待定。（RH 1852.3.23）{1BIO 285.1}

§7 Brethren Baker and Ingraham may be expected to attend the following meetings: East Bethel, Vermont, March 27 and 28; Unity, New Hampshire, at the house of Brother John Jones April 3 and 4; Ashfield, Massachusetts, April 10 and 11; and April 17 and 18 at such place as Brother Luther Payne of Ware, Massachusetts, may appoint.—The Review and Herald, March 23, 1852. {1BIO 285.1}

§8 每一期都有两三页人数日益增多的信徒来信。有些来自团体成员，但更多来自个别的信徒。这些信件反映了他们最近的经历和他们所在地区圣工的状况，他们在新发现的信息中表达了自己的喜悦，并对其他信徒进行劝勉，还有一些人探讨教义上的问题。这些信写给“亲爱的怀弟兄”，信很短，上面写着写信人的姓名、住址和日期。内容既感人又易理解。随机选取1853年6月23日的《评论与通讯》。在“通信”的大标题下，有两个半栏载有以下信件: {1BIO 285.2}

§9 Each issue of the Review carried up to two or three pages of letters from the growing number of believers. Some were from members of groups, but many were from isolated believers. These related their recent experiences and the state of the cause in their area; they conveyed their joy in the newfound message and admonished fellow believers, and some dealt with doctrinal points. These letters were addressed “Dear Brother White,” were reasonably short, and carried the writer’s name, home location, and date. They were inviting and readable. A Review issue chosen at random is that of June 23, 1853. Under the general heading Communications, two-and-a-half columns carry these letters: {1BIO 285.2}

§10 “来自佛蒙特州纽黑文的埃弗茨弟兄，43行。{1BIO 285.3}

§11 “From Bro. (Elon) Everts,” of New Haven, Vermont, 43 lines. {1BIO 285.3}

§12 “来自纽约州巴克桥的(约翰)宾顿弟兄，16行。{1BIO 285.4}

§13 “From Bro. (John) Byington, “Of Buck’s Bridge, New York, 16 lines. {1BIO 285.4}

§14 “来自爱荷华州的爱荷华城的(塞缪尔)埃弗雷特弟兄，29行。{1BIO 285.5}

§15 “From Bro. (Samuel) Everett,” of Iowa City, Iowa, 29 lines. {1BIO 285.5}

§16 “来自纽约州曼利乌斯的(G. W.)霍尔特弟兄”,29行。{1BIO 285.6}

§17 “From Bro. (G. W.) Holt,” of Manlius, New York, 29 lines. {1BIO 285.6}

§18 “来自威斯康辛州阿特金森堡的(E.S.)谢菲尔德弟兄，38行。{1BIO 285.7}

§19 “From Bro. (E. S.) Shefield,” of Fort Atkinson, Wisconsin 38 lines. {1BIO 285.7}

§20 “来自罗德岛普罗维登斯的(塞缪尔)华纳弟兄，13行。{1BIO 285.8}

§21 “From Bro. (Samuel) Warner,” of Providence, Rhode Island, 13 lines. {1BIO 285.8}

§22 “来自纽约州克林顿的(玛格丽特)克莱默姊妹，22行。{1BIO 285.9}

§23 “From Sister (Margaret) Cramer,” of Clinton, New York, 22 lines. {1BIO 285.9}

§24 “来自密歇根州派因克里克的 (莎拉)杰瑟普姊妹”，23行。{1BIO 285.10}

§25 “From Sister (Sarah) Jessup,” of Pine Creek, Michigan, 23 lines. {1BIO 285.10}

§26 “来自纽约州诺福克的 (南希)克拉夫林姊妹”，27行。{1BIO 285.11}

§27 “From Sister (Nancy) Claflin,” of Norfolk, New York, 27 lines. {1BIO 285.11}

§28 平均每行10个词，这一期的通讯专栏共计约2400个单词的信息，相当于七八页普通的书页。这一专栏出现在每一期的报纸上，将信徒们紧密地联系在一起，成为建立教会的一个重要因素。怀雅各敦促信徒们通过《评论与通讯》进行沟通，他写道: {1BIO 285.12}

§29 Averaging ten words per line, the communications feature in this issue yielded messages aggregating 2,400 words, or the equivalent of seven or eight ordinary book pages. This feature, which appeared in each issue of the paper, bound the believers together in an important and close fellowship and became an important factor in building the church. Urging the believers to thus communicate through the Review, White wrote: {1BIO 285.12}

§30 弟兄们，要经常藉着通讯，彼此谈论你们的信仰、希望、经历和欢乐。这给很多人增加了活力和兴趣。（RH 1854.8.15）{1BIO 286.1}

§31 Speak often one to another, brethren, of your faith, hope, trials and joys, through the Review. This adds life and interest to it for very many.—Ibid., August 15, 1854 {1BIO 286.1}

§32 不可低估这一来源产生的力量。{1BIO 286.2}

§33 The strength emerging from this source must not be underestimated. {1BIO 286.2}

§34 教会组织的重要需要

§35 The Vital Need for Church Organization

§36 随着信徒数量的增多，很有必要进行一些指导和控制。除了上帝通过异象让怀爱伦传达的信息外，对于那些声称自己是信守安息日的余民教会传道士的人，没有权威的意见，没有组织的意见来认定他们所持有的道理，或证明他们是品行端庄的合格牧人。有些是自认为蒙召的人，却没有被召的证据。随着时间的推移，某种形式组织的需要变得非常明显。1853年，密西根州杰克逊的教会经历凸显了这种需要。{1BIO 286.3}

§37 As the work proliferated, it became clear that there was a pressing need for some guidance and controls. Except for the messages that came from God through the visions given to Ellen White, there was no authoritative voice, no voice of an organization to endorse doctrinal holdings or to certify to the integrity and the qualifications of those who chose to represent themselves as ministers to the Sabbathkeeping remnant. Some who felt called gave no real evidence of such a call. As time advanced, the need for organization of some kind became very clear. The experience of the church in Jackson, Michigan, in 1853, emphasized such a need. {1BIO 286.3}

§38 同年晚些时候，怀爱伦在马萨诸塞州多切斯特的尼科尔斯家中写了一篇关于组织的综合文章，主要基于她在1852年9月见到的异象，收录在12月底发行的一本52页的小册子，其首次预告发布在1854年1月10日《评论与通讯》上，以《怀爱伦基督徒经历和目睹补编》为题。文章《福音的秩序》可以在《早期著作》97-104页中读到。开篇写道: {1BIO 286.4}

§39 Late in the year Ellen White prepared a comprehensive article on organization based largely on the vision given in late September, 1852, at the Nichols home in Dorchester, Massachusetts. This was printed in late December in a fifty-two page pamphlet first advertised in the Review of January 10, 1854, as Supplement to the Christian Experience and Views of Ellen G. White. The article titled “Gospel Order” may be read in Early Writings, 97-104. It opens: {1BIO 286.4}

§40 主指示我说，我们一直过于害怕和疏忽福音的秩序我们固然应当避免形式主义，但在这样作的时候，我们也不应该疏忽秩序。天国是有秩序的。当基督在地上的时候，教会中也是有秩序的。祂离开之后，在祂的使徒们中间也严格地遵守了秩序。际此末日，当上帝正在将祂的儿女团结在一致的信仰之下时，就比以前更真实地需要保持秩序了。（EW 97）{1BIO 286.5}

§41 The Lord has shown me that gospel order has been too much neglected and feared. That formality should be shunned; but in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth; and after His departure, order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of faith, there is more real need of order than ever before.—Supplement to Christian Experience and Views, p. 15 (see also Ibid., 97). {1BIO 286.5}

§42 鉴于这一见证对新兴教会的重要性，我们不妨思考其中的一些要点: {1BIO 287.1}

§43 In view of the great importance of this testimony in relation to the emerging church, it will be well to consider some of the high points: {1BIO 287.1}

§44 1. 一些缺少智慧和判断力的人受劝进入传道园地。（EW 97）{1BIO 287.2}

§45 1. Men are hurried into the field who lack wisdom and judgment.—Ibid., 97. {1BIO 287.2}

§46 2. 许多生活不圣洁，没有资格教导现代真理的人常在他们没有得到教会或一般弟兄承认之前就擅自进入传道园地，其结果就是混乱和不团结。（EW 97）{1BIO 287.3}

§47 2. Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result.—Ibid. {1BIO 287.3}

§48 3. 有些人明白真理的理论，并能提出论据，但他们缺少灵力、判断力和经验；他们在许多事上还有缺欠，对他们来说，必须要明白那些事才能将真理教导人。（EW 98）{1BIO 287.4}

§49 3. Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth.—Ibid., 98. {1BIO 287.4}

§50 4. 还有一些人连真理的论据也没有掌握，……人就劝他们出去传道，去从事上帝所没有给他们资格作的事。（EW 98）{1BIO 287.5}

§51 4. Others have not the argument, but ... are pressed into the field, to engage in a work for which God has not qualified them.—Ibid. {1BIO 287.5}

§52 5. 教会应该意识到自己的责任，并仔细认真地注意每一个自称教导真理之人的生活、资格和总体方针。（EW 100）{1BIO 287.6}

§53 5. The church should feel their responsibility and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers.—Ibid., 100. {1BIO 287.6}

§54 6. 如果在他们身上看不到上帝选召他们的确凿凭据，而且他们没有感到自己若不听从这呼召就有祸了，教会就有责任采取行动，让人知道教会不承认这些人为教导人的。{1BIO 287.7}

§55 6. It is the duty of the church to act and let it be known that these persons [men who are not called of God, but profess to be teachers] are not acknowledged as teachers by the church.—Ibid. {1BIO 287.7}

§56 7. 我看到仇敌所借以溜进羊圈进行搅扰的这一扇门是可以关闭起来的。我问那位天使这门怎样才可以关闭。他说：“教会必须逃到上帝的圣言上去，把福音的秩序建立起来，这是教会过去所疏忽而没有注意到的。（EW 100）{1BIO 287.8}

§57 7. I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. He said, “The church must flee to God’s Word and become established upon gospel order, which has been overlooked and neglected.”—Ibid. {1BIO 287.8}

§58 怀雅各加入呼吁建立福音的秩序

§59 James White Joins in Calling for Gospel Order

§60 整个十二月，怀雅各通过四期《评论与通讯》的社论帮助怀爱伦呼吁。四期的社论都是同一标题《福音的秩序》。他以一种切实可行的方式认真处理这件事。他首先指出了与在每周的第七日敬拜的人相比，不接受安息日的所谓“第一日复临信徒”团体中的混乱。这些人忽视了福音的秩序，正如他所说，他们在“完美的巴比伦”中。（RH 1583.12.13）是不是有一个信条就能解决问题呢？他指出:{1BIO 287.9}

§61 Through December, James White joined Ellen White’s voice through four Review editorials. Under the same title, “Gospel Order,” he came to grips with the matter in a practical way. He first pointed out the confusion among the body of Adventists who had not accepted the Sabbath whom we have called “first-day Adventists,” in contrast with those who worshipped on the seventh day of the week. These had overlooked gospel order and, as he said, were in “perfect Babylon” (The Review and Herald, December 6, 1853). Was having a creed the answer? He pointed out: {1BIO 287.9}

§62 许多宗教专家认为，人为的信条对于维持福音秩序是必不可少的。……但是求助于信条的教会真实情况是什么呢?他们处在几乎完全混乱的状态。……因此，很明显，人为的信条不足以完成人们所期待的任务。（RH 1853.12.13）{1BIO 288.1}

§63 It is the opinion of the mass of professors of religion that human creeds are indispensable to the maintenance of gospel order.... But what is the real condition of the churches with all their creeds to aid them? They are in a condition but little less than perfect confusion.... It is evident, therefore, that human creeds do fail to accomplish the work for which men plead their necessity.—Ibid., December 13, 1853 {1BIO 288.1}

§64 然后他提出了他的基本立场: {1BIO 288.2}

§65 He then presented his basic position: {1BIO 288.2}

§66 我们拥护基督教会的福音秩序和严格的纪律。尽管我们拒绝所有人写的信条或者立场，因为它没能建立起福音中提出的秩序；但我们接受圣经，因它是上帝所默示的，是信仰和行动最完美的准则。这将是我们站的立场、我们的信条和纪律。

§67 We go for order and strict discipline in the church of Christ. And while we reject all human creeds, or platforms, which have failed to effect the order set forth in the gospel, we take the Bible, the perfect rule of faith and practice, given by inspiration of God. This shall be our platform on which to stand, our creed and discipline.

§68 圣经绝不负它奉差遣所要成就的使命。它来自上天，源于天上的议会。它的作者是赐平安和秩序的上帝，而人为信条的奇怪混乱是从这个世界来的，源于人可怜易错的头脑。“天怎样高过地”，我们的信条——上帝的话，照样比所有人的信条更完善，更有真正的价值。（同上）{1BIO 288.3}

§69 This will not fail to accomplish the work “whereunto it was sent.” It came from above. It has its origin in the councils of heaven. Its author is the God of “peace” and order; while the strange confusion of man-made creeds spring from this world, and have their origin in the brains of poor erring mortals. “As the heavens are higher than the earth,” so is our creed, which is the Word of God, higher in perfection and real worth than all human creeds.—Ibid. {1BIO 288.3}

§70 在第二篇社论中，怀雅各讲得很清楚，他看到面临的一个艰巨任务已经来临——要维护“教会的福音秩序”；但是他宣称，这个任务“一定要完成，一定能完成。” 在第三篇社论中，他讲到的是“福音圣职的职分、资格和责任。”他断言，“教会的一致行动，对于那些看护羊群的人将会产生有力的影响，使教会在爱心之下团结起来。”（RH 1853.12.20）{1BIO 288.4}

§71 In this editorial, the second in the series, James White made it clear that he saw a large task ahead in arriving at and preserving “gospel order in the church,” but he declared that it “must be and will be accomplished.” In the third editorial he deals with the “calling, qualifications, and the duties of a gospel minister.” He asserts that “the united action of the church relative to those who take the watchcare of the flock would have a powerful influence to unite the church in love.”—Ibid., December 20, 1853 {1BIO 288.4}

§72 第四篇社论提出了每个教会成员支持祈祷，和给予经济上的支持的责任。{1BIO 289.1}

§73 The fourth editorial brought out the responsibilities of the individual church members in giving support in both prayers and finances. {1BIO 289.1}

§74 怀雅各用使徒保罗在罗12:1-18中的话来结束这一系列社论，提出了上帝为他的子民所设定的理想境界。怀爱伦和怀雅各已经播下种子，还要假以时日才能成熟！雅各在他所写的文章中注意到，防止在信徒中产生不团结的倾向。还有一个其它教会所没有的，即异象的指导作用与遏制作用，信徒们却接受其权威性。圣经的训诫和预言之灵的信息完全预料到需要成立教会组织，这两者的相互作用几年后完美结合，达到极致。{1BIO 289.2}

§75 The series closed with the words of the apostle Paul in Romans 12:1-18, setting forth God’s ideal for His people. Ellen and James White had sown the seed—it would take time to mature. What was written tended to restrain a tendency to disunion in the ranks of the believers. Another factor, something not enjoyed by the other churches, was the guiding and restraining influence of the visions, which the believers accepted as having authority. The interplay of Bible instruction and the Spirit of Prophecy messages come into full view as church organization was consummated a few years later. {1BIO 289.2}

§76 纽约东北部之旅

§77 The Tour of Northeastern New York State

§78 如果说有什么地方需要教会的秩序和纪律，那似乎就是在纽约东北部的奥斯威戈一带了。預定1854年2月4日和5日，安息日和星期日，在那里开会，后续会议陆续在洛雷恩、布鲁克菲尔德和林克伦举行。{1BIO 289.3}

§79 It would seem that if there was any place where church order and discipline was called for, it was in the vicinity of Oswego, in the northeastern part of New York. Appointments were made for meetings there on Sabbath and Sunday, February 4 and 5, 1854; others were to follow at Lorain, Brookfield, and Lincklaen. {1BIO 289.3}

§80 雅各和爱伦的健康状况都不太好，她的心一直犯有绞痛，但出于圣工的需要，她要作这次短暂的外出。他们原以为自己在奥斯威戈的工作主要是为教会服务，但他们一到城里就发现，到处都在散发传单，宣传在安息日和星期日讲道的内容。会议在一个有150人出席的宽敞大厅里举行(RH 1854.2.14)。一位传道士一直照料着羊群，但他对信徒的忠诚还达不到他的职责所要求的程度，这次他特别应邀出席。幸运的是，除了教会信徒外，其他参加聚会的人寥寥无几。怀雅各略带含蓄地报导了安息日的聚会: {1BIO 289.4}

§81 Neither James nor Ellen were well; her heart pained her constantly, but the needs of the cause seemed to demand this brief swing into the field. They expected that their labor in Oswego would be principally for the church, but they found on arrival that handbills had been circulated through the city advertising lectures on Sabbath and Sunday. Meetings were held in a comfortable hall with 150 present (The Review and Herald, February 14, 1854). The minister who had been caring for the flock, with somewhat less faithfulness than his office demanded, was especially invited to be present. Fortunately there were but few other than church members who attended the meetings, and James White in somewhat veiled tones reported the Sabbath meeting: {1BIO 289.4}

§82 这一天在清晰而又亲密的讲话中度过，涉及的如何做基督徒和我们现在的职责的。很明显，教会就是话题的背景，我们相信大家都能感觉到。（同上）{1BIO 289.5}

§83 The day was spent in plain, close remarks relative to what constitutes a Christian, and our present duty. It was plain to be seen that the church was on the background, and we trust all felt it.—Ibid. {1BIO 289.5}

§84 他认为“教会低落状态的主要原因”是: {1BIO 289.6}

§85 He attributed the “principal causes of the low state of the church” to be: {1BIO 289.6}

§86 首先，主要的弟兄们犯了错误，削弱了信任，产生了离心离德、令人沮丧的影响，第二，弟兄们也不常采用圣经中关于解决他们中意见小分歧，出现小麻烦的方法（太18:15-17）。（同上）{1BIO 290.1}

§87 First, leading brethren have erred, which has lessened confidence and has had a scattering, saddening influence; and second, brethren have not always taken a scriptural course [Matthew 18:15-17] relative to little differences of opinion, and little trials arising among them.—Ibid. {1BIO 290.1}

§88 营中所容忍的罪恶

§89 Sins Tolerated in the Camp

§90 但2月12日星期天，怀爱伦在布鲁克菲尔德的阿比家写到所见的异象说:{1BIO 290.2}

§91 But in a vision given to Ellen White, which she wrote out while at the Abbey home in Brookfield on Sunday, February 12, she declared: {1BIO 290.2}

§92 在奥斯威戈的会议上，我看到了许多人的状况。他们妨碍了上帝的工作。……斧子还没有放在树根上。那些放纵心中邪恶情欲的人一直在教会团契中。……祂不会看现在的罪恶比古时以色列人中间的罪恶更可容忍。你们没有说明罪的可憎性，反而使人认为好像上帝轻视了罪。{1BIO 290.3}

§93 I saw the situation of many in our meeting at Oswego. They were in the way of the work of God.... The ax has not been laid at the root of the tree. Those who have indulged in the wicked passions of the heart have been fellowshipped.... God will not look upon sin now any sooner than He did anciently when Israel sinned. Sins have not been held forth in their sinful character, but have been made to appear as though sins have been lightly regarded by God. {1BIO 290.3}

§94 我看到有些名字录在教会卷册上的人违背了第七条诫命。这使上帝对教会面露不悦之色。这种罪在这末世极其可怕，但是教会成员却因轻看这罪而招致上帝的不悦和咒诅。（《文稿》1854年第1号）{1BIO 290.4}

§95 I saw the seventh commandment had been broken by some who are now held in fellowship by the church, and in consequence God’s frown is upon the church. This sin is awful in these last days and the church has brought God’s frown and curse upon them in regarding this sin lightly.—Manuscript 1, 1854. {1BIO 290.4}

§96 她提到在教会中容忍这种罪行所产生的深远影响: {1BIO 290.5}

§97 She referred to the far-reaching effects of the toleration of such sins in the church: {1BIO 290.5}

§98 天使说：“这并非无知之罪。无论老幼，这等罪都是明知故犯，必要受到上帝可怕的报应。” 上帝从未像现在这样视这种罪为非常严重。为什么呢？因上帝正在洁净一班子民特别归祂自己，热心为善。（同上）{1BIO 290.6}

§99 Said the angel, “This is not the sin of ignorance. It is a known sin, and will receive the awful visitation of God, whether committed by old or young.” Never was this sin regarded by God to be so sinful as at present, because God is purifying to Himself a peculiar people, zealous of good works.—Ibid. {1BIO 290.6}

§100 这样写了很久以后，她又引用了天使的话: {1BIO 290.7}

§101 After writing at length in this vein, she again quoted the words of the angel: {1BIO 290.7}

§102 天使说： “第三位天使的工作是可怕的，他的使命是可怕的。他要从稗子里挑选麦子，捆好，封好，预备放在天仓里”。（同上）{1BIO 290.8}

§103 Said the angel, “Fearful is the work of the third angel, and awful is his mission. He is to select the wheat from the tares, and bind or seal the wheat for the heavenly garner.”—Ibid. {1BIO 290.8}

§104 在介绍异象的另一个阶段时，她写道: {1BIO 291.1}

§105 Introducing another phase of the vision, she was led to write: {1BIO 291.1}

§106 我看到的下一件事是父母所犯忽略他们孩子的罪。我看到他们有可怕的账要交。（同上）

§107 The next thing shown me was the sins of parents in neglecting their children. I saw they would have an awful account to give.—Ibid.

§108 然后，她讨论了应该在孩子“八个、九个或十个月大时”开始实施管教，并写道，缺乏纪律使得孩子们可以用无拘无束的行为来对待上帝的殿。{1BIO 291.2}

§109 She then discussed the discipline that should be begun at “8, 9, or 10 months” and wrote of the lack of discipline that allowed children to treat the house of God with disrespect by their unrestrained conduct. {1BIO 291.2}

§110 关于基本健康原则的早期亮光

§111 Early Light on Basic Health Principles

§112 这是一个内容广泛的异象，包含了教会成员行为的许多特征，包括他们个人和家庭的适当着装和清洁: {1BIO 291.3}

§113 The vision was a comprehensive one, taking in many features in the conduct of church members, including their proper attire and cleanliness, both of person and home: {1BIO 291.3}

§114 然后我看到在守安息日的人中间缺乏清洁。我看到上帝将拥有一班干净圣洁的子民，是祂所喜悦的。我看到营中必须洁净，否则上帝经过看到以色列人的不洁，就不愿与他们的军队一起前去作战。祂就会不高兴地离开他们，而我们的敌人们就会向我们夸胜，我们就会被撇下，在羞耻中软弱无力。{1BIO 291.4}

§115 I then saw a lack of cleanliness among Sabbathkeepers. I saw that God would have a clean and holy people, a people that He can delight [in]. I saw the camp must be cleansed or the Lord would pass by and see the uncleanness of the children of Israel and would not go forth with their armies to battle, but would turn from them in displeasure, and our enemies would triumph over us, and we left weak in shame and disgrace. {1BIO 291.4}

§116 我看到上帝不愿承认一个不整洁、不干净的人为一个基督徒。祂对这样的人蹙眉不悦。我们的灵与魂与身子都要被耶稣无瑕无疵地引到祂的父面前，我们本人若不干净纯洁，就不能无瑕无疵地被引到上帝面前。……{1BIO 291.5}

§117 I saw that God would not acknowledge an untidy and unclean person as a Christian. His frown was upon such. Our souls, bodies, and spirits are to be presented blameless by Jesus to His Father, and unless we are clean in person and pure in heart, we cannot be presented blameless to God.... {1BIO 291.5}

§118 我看到上帝的殿因父母和儿女的粗心疏忽、也因那里的不整洁不干净而被亵渎了。我看到这些事应该遭到公开的斥责，一些信奉真理的人在这些事上若不立刻改变，就应该从营中把他们除去。（同上）{1BIO 291.6}

§119 I saw that the house of God had been desecrated by the carelessness of parents, with their children, and by the untidiness and uncleanness there. I saw that these things should meet with an open rebuke, and if there was not a change immediately in some that profess the truth in these things, they should be put out of the camp.—Ibid. {1BIO 291.6}

§120 这一发人深省的异象使问题更加深入人心: {1BIO 291.7}

§121 This revealing vision brought matters still closer home: {1BIO 291.7}

§122 然后我看到必须克制食欲，不应预备丰腻的食物，花在满足食欲上的钱应该投到上帝的库中。……必须撇弃骄傲和偶像。我看到丰腻的食物正在摧毁人们身体的健康，败坏体质和心智，浪费大量的钱财。

§123 I then saw the appetite must be denied, that rich food should not be prepared, and that which is lavished upon the appetite should be put in the treasury of the Lord.... Pride and idols must be laid aside. I saw rich food destroyed the health of the bodies and was ruining the constitution, was destroying the mind, and was a great waste of means.

§124 我看到圣徒中许多有病的人是自招的，因为他们放纵了自己的食欲。我们若是希望非常健康，就必须特别关照上帝所赐给我们的健康，克制不健康的食欲，多吃没有油脂的天然食物。然后你就可以不断地请求上帝赐福于那些与你本性相适应的食物。我们应当象所罗门那样祷告，既然祷告了，就要将之付诸行动。这样，上帝就会祝福我们。……很少的人吃喝是为了荣耀上帝。（同上）{1BIO 292.1}

§125 I saw some who were sickly among the saints, made themselves so by indulging the appetite. If we wish good health we must take special care of the health God has given us, deny the unhealthy appetite, eat more coarse food with little grease. Then you can consistently ask God’s blessing upon such food as is congenial with your natures. We must pray as did Solomon for food convenient for us, and act accordingly, and God will bless us.... There are few who eat to the glory of God.—Ibid. {1BIO 292.1}

§126 怀爱伦与疾病的斗争

§127 Ellen White’s Battle With Disease

§128 怀爱伦看到这个异象时，她正在与疾病作斗争。她也怀孕了，正怀着她的第三个孩子。她写道: {1BIO 292.2}

§129 When this vision was given to Ellen White she was battling with illness. She was also pregnant, carrying her third child. She wrote: {1BIO 292.2}

§130 我躺着的时候很难呼吸，若不采取接近坐着的姿势就不能入睡。我的呼吸常常停止，还经常晕厥。但我的麻烦还不止于此。我的左眼睑肿胀得好像一个肿瘤。一年多以来它一直渐长，直到变得相当疼痛，影响了我的视力。在阅读或写作时我不得不把病眼用绷带绑起来。（1LS 304）{1BIO 292.3}

§131 It was difficult for me to breathe lying down, and I could not sleep unless raised in nearly a sitting posture. My breath often stopped, and fainting fits were frequent. But this was not all my trouble. I had upon my left eyelid a swelling which appeared to be a cancer. It had been more than a year increasing gradually until it was quite painful and affected my sight. In reading or writing I was forced to bandage the afflicted eye.—Life Sketches of James White and Ellen G. White (1880), 304. {1BIO 292.3}

§132 她去咨询“一位罗切斯特的著名医生”。医生他给她一些“洗眼剂”对她说，他认为那个肿胀会证明是一个肿瘤，但把了脉之后，他对她说，在那个肿瘤爆发之前她就会死于中风。他说： “你因心脏病处于危险的状况中。” 大约一个月后，她中风了;她的左臂和左侧没有气力,她的舌头是沉重和麻木。那些聚集在一起为她恳求上帝的人，他们的真诚祈祷没有得到回应。她没有立即痊愈。但是她确信上帝是爱她的，于是她问自己: “你能相信上帝明确的应许吗？你能凭信心行事，不管外表怎样吗？” （1LS 306）{1BIO 292.4}

§133 When she consulted a “celebrated physician in Rochester,” he provided her with some “eyewash” and told her he thought the swelling would prove to be a cancer, but feeling her pulse, he told her she would die of apoplexy before the swelling would break out. Said he, “You are in a dangerous condition with disease of the heart.” About a month later she suffered a stroke; her left arm and side were helpless, and her tongue was heavy and numb. There was no response to the earnest prayers of those assembled to plead with God in her behalf; there was no immediate healing. But she felt she had the assurance of God’s love, and was led to ask herself, “Can you believe the naked promise of God? Can you walk out by faith, let the appearance be what it may?”—Ibid., 306. {1BIO 292.4}

§134 我低声对我丈夫说：“我相信我会康复的。”他回答说：“我希望我能相信。” 我那晚的痛苦没减轻不能入眠，但我用坚定的信心依赖上帝的应许。我不能入睡，但不断地向上帝默祷。就在天亮之前我睡着了。{1BIO 292.5}

§135 I whispered to my husband, “I believe that I shall recover.” He answered, “I wish I could believe it.” I retired that night without relief, yet relying with firm confidence upon the promises of God. I could not sleep, but continued my silent prayer to God. Just before day I slept. {1BIO 292.5}

§136 当她醒来，阳光透过窗户照射进来，所有的痛苦都消失了。她写道: {1BIO 293.1}

§137 When she awoke with the sun shining through the window, all pain was gone. She wrote of this: {1BIO 293.1}

§138 我心上的压力消失了，我非常快乐。我充满了感恩。赞美上帝的话在我口中。. 哦，这是何等的改变啊！对我来说似乎是在我睡着时上帝的一位天使触摸了我。我心上的压力消失了，我非常快乐。我充满了感恩。赞美上帝的话在我口中。我唤醒了我的丈夫，向他讲述主对我行的奇事。他起先几乎不能理解；但是当我起来穿衣并在房间里行走时，他就能和我一起赞美上帝了。我患病的左眼也不疼了。几天后肿胀就消失了，我的视力也完全恢复了。主行事完全。（1IS 306, 307）{1BIO 293.2}

§139 The pressure upon my heart was gone, and I was very happy. I was filled with gratitude. The praise of God was upon my lips. Oh, what a change! It seemed to me that an angel of God had touched me while I was sleeping. I awoke my husband and related to him the wonderful work that the Lord had wrought for me. He could scarcely comprehend it at first; but when I arose and dressed and walked around the house, and he witnessed the change in my countenance, he could praise God with me. My afflicted eye was free from pain. In a few days the cancer was gone, and my eyesight was fully restored. The work was complete.—Life Sketches of Ellen G. White, 306, 307. {1BIO 293.2}

§140 她又看了那位医生，他一把脉，就宣布说她的身体已发生了完全的改变。这个病例对他来说是一个谜，她不明白。{1BIO 293.3}

§141 When she visited the physician and he felt her pulse, he declared that a complete change had taken place. The case was a mystery to him, and he did not understand it. {1BIO 293.3}

§142 继续推进传福音

§143 Continuing the Evangelistic Thrust

§144 雅各和爱伦作為一个团队般紧密合作。他们很少独自旅行。爱伦的心脏和眼睛已经完全康复了，她很快就准备好陪雅各进行另一次西部旅行。现在似乎是向那个方向大力推进的时候了。他们计划在北俄亥俄州巡回，在米兰停留一个周末，然后在接下来的六周分别逗留在密歇根和威斯康辛州。有了J.H.瓦格纳在威斯康星工作，那里会是一个有希望的新开拓园地。{1BIO 293.4}

§145 James and Ellen White worked very closely as a team. One seldom traveled without the other. Ellen’s healing from her heart and eye difficulties was complete, and she was soon ready to accompany James on another trip west. This seemed to be the time for strong thrusts in that direction. They planned to swing through northern Ohio, stopping for a weekend at Milan, then divide the next six weeks between Michigan and Wisconsin. Wisconsin was a promising new outreach, with J. H. Waggoner laboring there. {1BIO 293.4}

§146 圣工在俄亥俄州刚刚展开，他们参加了5月5日至7日在该州米兰举行的第一次会议。拉夫伯勒整个冬天都在该州的那片园地工作。有30到40人参加了会议，占该州近一半的信徒。而后拉夫伯勒和怀雅各夫妇一起去了密歇根。{1BIO 293.5}

§147 The work was just opening up in Ohio, and they attended the first conference held in the State, at Milan, May 5 to 7. J. N. Loughborough had worked in that part of the State through the winter. Between thirty and forty people were at the conference, representing nearly half the believers in the State. Loughborough joined the Whites as they went on to Michigan. {1BIO 293.5}

§148 在西尔万，他们遇到了M.E.科内尔，一起度过了周末。安息日的晚上，在格洛弗家，怀爱伦看到了一个异象，在异象中她看到了许多有关西部工作的事情。这就决定了他们是否应该去威斯康辛——那里非常需要他们。{1BIO 293.6}

§149 At Sylvan they met M. E. Cornell and spent the weekend together. Sabbath evening, at the Glover home, Ellen White was given a vision in which she was shown many things concerning the work in the West. It settled in their minds the question of whether they should visit Wisconsin—it was important that they should go. {1BIO 293.6}

§150 在5月19日至21日的周末，出席洛克会议的人太多了，以至于只有一半的听众能够进入安排这次聚会的校舍。演讲者站在一扇开着的窗户旁边，在那里，外面更多的听众可以坐在马车或草地上看到和听到他们的讲话(JNL，RH 1885 .1.27)。他们第二天坐马车去西尔万，讨论了洛克的经历，提出了一个建议，即举行帐篷聚会。怀雅各提出下一年他们可以试着利用帐篷来宣扬信息。 {1BIO 294.1}

§151 The attendance at the meeting at Locke over the weekend of May 19 to 21 was so large that only half the audience could get into the schoolhouse secured for the occasion. The speakers stood near an open window where the larger, outside, portion of the audience could see and hear as they sat in their carriages and on the grass (JNL, in The Review and Herald, January 27, 1885). While they were driving the next day to Sylvan, the experience at Locke was discussed, this led to the proposal that tent meetings might be held. James White suggested that by another year they might try using a tent to proclaim the message. {1BIO 294.1}

§152 康奈尔问道:“为什么不马上弄一个帐篷呢?”在讨论的过程中，他们决定在西尔万和杰克逊即将举行的会议上提出这个建议。回应非常热烈，筹集了资金并做出了承诺。星期二，科内尔匆匆赶到罗切斯特去买一个直径60英尺的圆形会议帐篷。(同上) {1BIO 294.2}

§153 Cornell asked, “Why not have a tent at once?” As they discussed it they decided to propose it at coming conferences at Sylvan and Jackson. The response was enthusiastic, and money was raised and pledged. On Tuesday, Cornell hurried off to Rochester to buy a sixty-foot round meeting tent (Ibid.). {1BIO 294.2}

§154 威斯康辛之旅

§155 The Trip to Wisconsin

§156 当天晚上，雅各和爱伦准备乘八点钟的火车，从杰克逊前往威斯康星州。周二下午在帕尔默的家中度过。怀雅各几次谈到了这次预期的旅行。他说:“我对启程感到有些不安，但是爱伦，我们有约定，我们必须走。”过了一会儿，他说:“凭我的直觉，如果没有约定，我今晚就不应去。”（同上）在怀雅各夫妇动身前往火车站之前，他们聚集在一起祷告祈求上帝给予工人们特别的保护。雅各起身后，表达了他的信心，他相信主会看顾他们，保守他们。拉夫伯勒把他们送到了火车站，他后来描述了当时的情景: {1BIO 294.3}

§157 That same night James and Ellen White were to leave for Wisconsin, taking the train at Jackson at eight o’clock. Tuesday afternoon was spent at the Palmer home. Several times James White spoke about the anticipated trip. He said, “I feel strangely in regard to starting on this trip; but Ellen, we have an appointment out, and we must go.” A little later he declared, “With my feelings, if I had not an appointment, I should not go tonight.”— Ibid. Before the Whites left for the station, all united in a season of prayer for God’s special protection of the workers. Getting up from his knees, James expressed his faith that the Lord would care for them and keep them. Loughborough accompanied them to the station, and he later described what took place: {1BIO 294.3}

§158 八点钟，我和他们一起上了火车，帮助他们把包袱装上。我们进了一个有高靠背的车厢，当时叫做“卧铺车厢”。怀姊妹说:“雅各，我不能待在这个车厢里，我必须离开这里。” {1BIO 294.4}

§159 At eight o’clock I went aboard the train with them, to assist in getting on their parcels. We went into one car with high back seats, called in those days a “sleeping car.” Sister White said, “James, I can’t stay in this car; I must get out of here.” {1BIO 294.4}

§160 我帮他们在旁边的车厢中间找了个座位。怀姊妹坐下来，把包袱放在膝盖上，但她说:“我在这列火车上感到不自在。”汽笛响起，我向他们道了别。” {1BIO 294.5}

§161 I helped them in getting a seat in the middle of the next car. Sister White sat down with her parcel in her lap, but said, “I don’t feel at home on this train.” The bell then rang, and I bade them “goodbye.” {1BIO 294.5}

§162 下了火车，我去了西杰克逊史密斯兄弟家过夜。大约在十点钟的时候，史密斯兄弟一家惊奇地听到怀弟兄敲门要进来，我们以为他已经往芝加哥去了。{1BIO 295.1}

§163 On leaving the train, I went to Brother Smith’s in west Jackson to tarry for the night. What was the surprise of Brother Smith’s family, about ten o’clock, to hear Brother White, whom we supposed was well on toward Chicago, knocking for admittance! {1BIO 295.1}

§164 他说火车在杰克逊以西三英里处脱了轨，火车的大部分，连同火车头，已经完全报废了，但尽管有不少伤亡，他和怀姊妹却毫发无伤地逃了出来。道奇兄弟和怀弟兄一起去，用马车把怀姊妹带到史密斯兄弟家。（同上）{1BIO 295.2}

§165 He said the train had run off the track three miles west of Jackson; that most of the train, with the engine, was a total wreck; but while a number had been killed, he and Sister White had escaped uninjured. Brother Dodge went with Brother White and brought Sister White in the carriage to Brother Smith’s.—Ibid. {1BIO 295.2}

§166 怀爱伦描述了这次事故: {1BIO 295.3}

§167 Ellen White described the accident: {1BIO 295.3}

§168 火车离杰克逊站不出三英里，便突然跳动起来，前后猛撞，最后竟停了下来。我把窗门打开，看见一节车几乎是垂直地竖了起来。我听到痛苦的喊叫声，到处都是混乱的现象。机车已经越出轨道，但我们所乘的车厢还在轨道上，距离前面的车厢约有一百英尺。行李车也没有受重大的损毁，所以我们的大书箱也安然无恙。二等车厢已经被挤坏了，其碎片和乘客都散布在铁道两旁。我们先前所想找位子的那个车厢也受到严重的破坏，其一端竟高高地支在废墟堆中。

§169 The train had run about three miles from Jackson when its motion became very violent, jerking backward and forward, and finally stopping. I opened the window and saw one car raised nearly upon one end. I heard most agonizing groans. There was great confusion. The engine had been thrown from the track. But the car we were in was on the track, and was separated about one hundred feet from those before it. The baggage car was not much injured, and our large trunk of books was safe. The second-class car was crushed, and the pieces, with the passengers, were thrown on both sides of the track. The car in which we tried to get a seat was much broken, and one end was raised upon the heap of ruins.

§170 车钩并没有坏，但我们的车厢已经同前面的车厢脱了节，好像是有天使把它们分开来一样。有四人死亡或受了致命伤，……另外有许多人受了重伤。我们步行半英里来到一处住所，我留在那里，我丈夫和一名信使骑马去杰克逊请医生。（1LS 308）{1BIO 295.4}

§171 The coupling did not break, but the car we were in was unfastened from the one before it, as if an angel had separated them. We hastily left the car; and my husband took me in his arms, and, wading in the water, carried me across a swampy piece of land to the main road. Four were killed or mortally wounded.... Many were much injured. We walked one-half mile to a dwelling, where I remained while my husband rode to Jackson with a messenger sent for physicians.—Life Sketches of James White and Ellen G. White (1880), 308. {1BIO 295.4}

§172 5月24日周三的《杰克逊爱国者》杂志报道了事故原因: {1BIO 295.5}

§173 The cause of the accident was reported in the Jackson Patriot of Wednesday, May 24: {1BIO 295.5}

§174 昨晚九点钟，一列向西行驶的客运火车在村子西边三英里处的第二个十字路口发生了严重事故。当时，火车撞到了一头躺在轨道上的牛，火车头(没有排障装置)、运输车、行李车和两节二等车厢脱离了轨道，其中一节一等车厢的车头撞坏了。行李车、火车头、消防车和一节二等车厢完全成了废铁。火车头和煤水车压上司机亨利?克拉克和司炉工伍德伯里?富勒，他们当场死亡。……戈汉姆医生及时赶到受伤者的现场，竭尽全力抢救。{1BIO 296.1}

§175 The passenger train going west last evening at nine o’clock met with a severe accident at the second crossing, three miles west of the village. The train at this point came in contact with an ox lying on the track, and the locomotive [without a cowcatcher], tender, baggage car, and two second-class passenger cars were thrown off the track, and the forward end of one of the first-class cars badly stove in. The baggage car, locomotive, tender, and one second-class car are a perfect wreck. The engineer, Henry Cluck, the fireman, Woodbury Fuller, were instantly killed, the locomotive and tender falling upon them.... Doctor Gorham was promptly at the scene of suffering, doing all in his power. {1BIO 296.1}

§176 拉夫伯勒和道奇于周三凌晨前往事故现场。在《评论与通讯》的一篇文章中，拉夫伯勒描述了他们的发现: {1BIO 296.2}

§177 Loughborough and Dodge went early Wednesday morning to the scene of the wreck. In an article in the Review Loughborough described what they found: {1BIO 296.2}

§178 我们查看了失事火车,当时怀弟兄和怀姊妹所坐的车厢,静静地停在那里，距离事故中心点约200英尺。我们心生感慨,上帝垂听了祷告,派祂的天使脱开了那节车厢,让祂的仆人得以安然无恙地逃脱。更重要的是，司闸员说他没有脱开车，车厢脱开的时候站台上没有人，这对列车乘务人员和对我们来说都是一个谜。链条和插销都没有断，只有插销和铁链静静地堆躺在那未受损车厢的平台上。（JNL ，RH 1885.1.27）{1BIO 296.3}

§179 As we viewed the wreck, and then the car in which Brother and Sister White were riding at the time of the accident, standing quietly by itself, some fifteen rods away from the wreck, we felt to say in our hearts, God heard prayer, and sent His angel to uncouple that car that His servants might escape unharmed. More especially did we so decide when the brakeman said he did not uncouple the car, and that no one was on the platform when it was done, and that it was just as much a mystery to the trainmen how it was done as it was to us. There was no link nor bolt broken, but the bolt, with its chain, laid quietly on the platform of the unwrecked car.—JNL, in The Review and Herald, January 27, 1885. {1BIO 296.3}

§180 怀爱伦就此写道： “我蒙指示看到一位天使奉差来保护了我们。”（1LS 308）{1BIO 296.4}

§181 Of this Ellen White wrote, “I have been shown that an angel was sent to preserve us.”—Life Sketches of James White and Ellen G. White (1880), 308. {1BIO 296.4}

§182 第二天下午，铁轨清理完毕后，怀雅各夫妇坐火车前往威斯康星州。第一个安排是5月26日至28日周末在科斯科农;接下来的周末他们去了罗森代尔。怀雅各描绘了科斯科农会议的情况——这是在威斯康星州举行的第一次会议: {1BIO 296.5}

§183 The next afternoon, the tracks having been cleared, the Whites took the train for Wisconsin. The first appointment was for the weekend of May 26 to 28 at Koskonong; the following weekend they were at Rosendale. James White gave a word picture of the Koskonong meeting—the first conference held in Wisconsin: {1BIO 296.5}

§184 一大群弟兄从大约三十英里以外的地方前来。这是一次有意义的会议，我们相信非常有益。我们很高兴在这里见到费尔普斯和瓦格纳兄弟。他们在圣工上付出了极大的努力，他们走了好几百英里的路，在百姓面前宣扬真理，主祝福他们的辛劳，也兴起了圣工的许多朋友。（RH 1854.7.4）{1BIO 296.6}

§185 A goodly number of brethren came in from the region round about, some thirty miles. The meeting was one of interest, and we trust much profit. We were happy to meet Brethren Phelps and Waggoner at this place. They have labored extremely hard in the cause; have traveled many hundred miles on foot to get the truth before the people, and the Lord has blessed their labors, and raised up many friends of the cause.—The Review and Herald, July 4, 1854. {1BIO 296.6}

§186 建立第一个“复临图书中心”

§187 Establishing the First “Adventist Book Center”

§188 怀雅各带来的箱子里装满了书籍和传单，据他说，他在科斯科农会议上卖出了价值75美元的书刊。然后，他讲述了为建立我们今天所知的“复临图书中心”所采取的最初步骤，尽管它还处于雏形阶段: {1BIO 297.1}

§189 The trunk James White had brought with them was full of books and tracts, and he reported selling $75 worth of publications at the Koskonong meeting. He then told of the first steps taken to establish what we know today as an “Adventist Book Center,” if only in embryo form: {1BIO 297.1}

§190 这次会议讨论了出版物的问题，弟兄们也感到广泛分发我们的出版物的重要性。我们说，我们不可能为每个地方单独花100美元出版这些小册子，然后把它们送到相应的州，等到它们卖完才获得资金，原因是:我们没有这样做的资本。但如果威斯康星州的弟兄能筹一笔小基金,将其交给代理人,他如果能提供支付订单,我们就能提供常用的传单和小册子,精美地印刷在优质的纸上,1美元两千页,并支付罗彻斯特到威斯康辛一半的运费。（同上）{1BIO 297.2}

§191 The subject of publications was taken up at this meeting, and the importance of giving our publications a wide circulation was felt by the brethren. We stated that it was not possible for us to publish tracts and send them out into different States, $100 in a place, and wait till they were sold for the pay, for this reason: we have not the capital to do it with. But if the brethren in Wisconsin would raise a small fund, and put it into the hands of an agent, who could send the pay with the order for publications, we could furnish common tracts and pamphlets, neatly printed on good paper, at the rate of two thousand pages for $1, and would pay half of the freight bill on the books from Rochester to Wisconsin.—Ibid. {1BIO 297.2}

§192 有人提议，一个教会的几个弟兄应该联合起来，每人捐20美元，建立一个150美元的基金。书籍的销售将使出版事业持续下去。在科斯科农，热心于经营图书业务的E.S.谢菲尔德被选为代理。在接下来的周末会议上，在罗森代尔，600人聚集在一个小树林里。在安息日过后的晚上，人们聚集在一起讨论出版的问题。对科斯科农提出的同样计划被采纳，并挑选了一名代理。在这里，怀雅各卖出了价值75美元的出版物。由于反响热烈，他们比最初的计划多待了整整一个星期。{1BIO 297.3}

§193 It was proposed that several of the brethren of a given church should join together, each giving $20 to establish a capital of $150. Book sales would keep the business going. At Koskonong, E. S. Sheffield, who was zealous to handle the book business, was chosen to serve as the agent. At the next weekend meeting, at Rosendale, six hundred assembled in a grove. On the evening after the Sabbath, the people met to consider the matter of publications. The same plan proposed for Koskonong was adopted, and an agent chosen. Here James White sold $75 worth of literature he brought with him. The interest was such that they stayed more than a full week beyond what they had first planned. {1BIO 297.3}

§194 关注布道帐篷

§195 Eyes on the Evangelistic Tent

§196 雅各和怀爱伦当然对于科内尔在罗切斯特所购买、他和拉夫伯勒在巴特尔克里架起的帐篷特别感兴趣。会议原来通知，从6月2日星期五到6月4日星期天召开。想到会议可能会要延长，怀雅各夫妇希望及时赶到巴特尔克里克去看帐篷，并在帐篷里布道。雅各写道： {1BIO 297.4}

§197 Quite naturally, James and Ellen White had special interest in the tent that Cornell purchased in Rochester and, with Loughborough, pitched in Battle Creek. Meetings were advertised for Friday, June 2, to Sunday, June 4. Thinking the meetings might run longer, the Whites hoped to get to Battle Creek in time to see and preach in the tent. He wrote: {1BIO 297.4}

§198 我们非常希望参加巴特尔克里克的会议，在我们回家之前，至少在帐篷里作一次演讲。当我们到达巴特尔克里克后，很高兴地获悉，弟兄们开了一次欢欣鼓舞的会议。现在帐篷被运往大急流城，这是我们最上一次约定的聚会地点。（同上）{1BIO 298.1}

§199 We had a great desire to be at the Battle Creek meeting, and to speak to the people in the tent at least once before our return home. And when we arrived in Battle Creek we were happy to learn that the brethren had a cheering meeting, and the tent was on its way to Grand Rapids to our last appointment.—Ibid. {1BIO 298.1}

§200 拉夫伯勒描述了第一次帐篷大会的尝试。他介绍说：“帐篷架设在范布伦大街，正好在铁路的上边，接近一个刨削车间。”他和科内尔一起，推进这种新的充满希望的布道方式。拉夫伯勒后来报导： {1BIO 298.2}

§201 Loughborough described this first attempt at tent meetings. The tent was located, he reported, on “Van Buren Street, just above the railroad, near the planing mill.” He and Cornell worked together in this new, promising evangelistic thrust. Loughborough later reported: {1BIO 298.2}

§202 6月10日（安息日），作者在这里举行帐篷大会，讲述《但以理书》第2章。这次会议只开了两天，然后我们把帐篷搬到大急流城去了。（RH 1885.2.24）{1BIO 298.3}

§203 Here, June 10 (Sabbath), the writer opened the tent meetings with a discourse on Daniel 2. This meeting continued only two days, and then we took our tent to Grand Rapids.—The Review and Herald, February 24, 1885. {1BIO 298.3}

§204 1854年7月4日的《评论与通讯》宣布，1000人参加了星期天晚上的会议，帐篷大会唤起人们浓厚的兴趣。{1BIO 298.4}

§205 Ibid., July 4, 1854, announced that one thousand people attended the Sunday evening meeting, and a good interest was awakened. {1BIO 298.4}

§206 雅各写下了一周后在大急流城的帐篷大会： {1BIO 298.5}

§207 Of the meeting in the tent at Grand Rapids, a week later, White wrote: {1BIO 298.5}

§208 第六日，弟兄们把帐篷架在市内的一块空地，我们很高兴从城外搬到城内。当我们进入帐篷内，开始对上帝进行庄严的祈祷的时候，我们感到上帝实实在在与我们在一起。我们对于弟兄们能及时地搬到帐篷里来举行会议非常满意。在第一日，大约有五百人出来听讲道。如果聚会能再持续一周，人数毫无疑问会增加到数千。人们饶有兴致地听着；发放出版物的时候，他们涌向前去领取。这看起来像是以完全开放的方式传播真理。（RH 1854.7.4）{1BIO 298.6}

§209 On Sixth-day the brethren pitched it on a vacant lot in the city. We were much pleased with its appearance from without, and when we entered it to engage in the solemn worship of God, we felt that the Lord was indeed with us. We are perfectly satisfied that the brethren have moved none too fast in obtaining the tent for this season. On First-day probably about five hundred came out to hear, and if the brethren could have remained another week, the congregation doubtless would have increased to thousands. The people listened with great interest, and when publications were offered, crowded forward to obtain them. The way seems to be fully open to spread the truth.—Ibid., July 4, 1854 {1BIO 298.6}

§210 大急流城会议结束后，怀爱伦在菲奇弟兄家里获得了异象。拉夫伯勒描述它是“对于教会的现状充满教诲、责备和劝勉，鼓励帐篷事业取得成功。”拉夫伯勒补充道： {1BIO 299.1}

§211 After the Grand Rapids meetings were over, Ellen White, at the house of Brother Fitch, was given a vision, described by Loughborough as being “full of instruction, reproof, and counsel, for the church present, and also encouragement of success to the tent enterprise.” Added Loughborough: {1BIO 299.1}

§212 用帐篷来开会，对我们来说是一项新事物，我们还要从经历中学习一些东西。有些事情，现在从事帐篷工作的人看起来，可能觉得有点奇怪。{1BIO 299.2}

§213 The use of tents for meetings was a new business to us, and we had some things to learn by experience that may look a little strange to those now engaged in tent labor. {1BIO 299.2}

§214 首先，我们在当时没有完全认识到，当一个地方刚刚唤起兴趣，最好尽力追随这种兴趣，或者用一系列完整的讲述，使尽可能多有兴趣的人作出决定。{1BIO 299.3}

§215 First, we did not then so fully realize that when an interest was first awakened in a place it was best to follow up that interest with a thorough effort, or with a full series of discourses, bringing as many as possible of the interested ones to a decision. {1BIO 299.3}

§216 第二，我们没有想到，人们整个星期的晚上会有兴趣出来。所以，我们大部分的会议只是在安息日和每个星期的第一天举行。{1BIO 299.4}

§217 Secondly, we did not suppose people would be interested to come out evenings through the week, and so the most of our meetings were held only over Sabbath and first day of each week. {1BIO 299.4}

§218 第三，我们把帐篷大会看作一种全面唤起公众注意的方式；我们试图用这种方式，在一段时间里尽可能多地访问不同的地方。”(RH 1885.2.24) {1BIO 299.5}

§219 Thirdly, we looked upon tent meetings as a means for the general arousing of the public mind; and, with this idea, we tried to visit as many different places as possible in one season.—Ibid., February 24, 1885 {1BIO 299.5}

§220 使用帐篷布道是一种新的途径。1854年夏天，在密歇根州的14次帐篷大会之后，尝试了不同的方式。大部分是两天的会议，由拉夫伯勒和科内尔给出“关于预言、圣所、信息和安息日的精辟的解释，诚挚地规劝人们委身、顺服。”这感动了一些人，使他们行动起来了。{1BIO 299.6}

§221 The use of a tent was a new approach in evangelism. Different plans were followed in the fourteen tent meetings held in Michigan in the summer of 1854. The majority were two-day meetings in which Loughborough and Cornell gave a “condensed view of the prophecies, sanctuary, messages, and Sabbath, earnestly urging the people to obey.” This moved some to act. {1BIO 299.6}

§222 有几次会议开的时间稍长一些，不只二、三天。有一次，会议连续了三个周末。拉夫伯勒写道： {1BIO 299.7}

§223 Several meetings were held a little longer than two or three days, and one meeting was held over three consecutive weekends. Wrote Loughborough: {1BIO 299.7}

§224 直到主通过预言之灵教导我们，我们才完全懂得，从事传道工作最好的方式与帐篷工作有关。（同上）{1BIO 299.8}

§225 It was not, however, until the Lord gave us instruction through the Spirit of Prophecy that we fully understood the best mode of prosecuting “the work of the ministry” in connection with tent labor.—Ibid. {1BIO 299.8}

§226 他很高兴地介绍，“几乎在我们竖起帐篷的每一个地方，都有一些人服从真理，但是在我们逗留时间最长的地方结果最好。” {1BIO 299.9}

§227 He was pleased to report that “in almost every place where our tent was erected there were some to obey the truth, but we saw the best results where we tarried the longest.” {1BIO 299.9}

§228 一条最有前途的布道战线现在已经打开了。在夏天结束前，《评论与通讯》报导了新英格兰的第二顶60英尺（18米）的帐篷，而且密歇根州的帐篷扩大到90英尺（27米）。《评论与通讯》的专栏还刊登了这两顶布道帐篷举行会议的约定地点，和这些会议获得成功的激动人心的报道。{1BIO 300.1}

§229 A most promising line of evangelism was now opening up. Before the summer was out the Review was carrying reports of a second sixty-foot tent in New England, and the enlargement of the Michigan tent to ninety feet. The Review pages were also carrying appointments for meetings in the two evangelistic tents and thrilling reports of the success of these meetings. {1BIO 300.1}

§230 夏季结束的时候，怀雅各总结了这次实验所取得的成功。他解释说： {1BIO 300.2}

§231 At the close of the season James White summed up the success of what had been an experiment. He explained: {1BIO 300.2}

§232 用帐篷可以做很多事情。但是用任何其它方法，夏天几乎做不成事。譬如：自从我们在马萨诸塞州斯普林菲尔德举行会议一年后，我们有了一个好的会堂。我们通过传单告诉人们，还登了报，但在第一天，除了信徒，几乎没有别人参加。但在第六日，在同一个城市举行的帐篷大会上，立刻来了1200人来听圣经。”（RH 1854.10.24）{1BIO 300.3}

§233 Much can be done with tents, and but little can be accomplished in the summer season in any other way. For example: One year since at our conference in Springfield, Massachusetts, a good hall was obtained, and the people were notified by handbills, and through the daily paper, yet on First-day but few were present excepting believers. But on the sixth inst. 1,200 persons were assembled to hear the Word at the tent meeting held in that city.—Ibid., October 24, 1854 {1BIO 300.3}

§234 大帐篷引起了人们的好奇心，把大群的人带进来了。{1BIO 300.4}

§235 The big tent challenged the curiosity of the people and brought out the crowds. {1BIO 300.4}

怀爱伦全传 第1卷 E