怀爱伦全传第1卷 E

第19章穿越黑暗的时光

§1 Chapter 19—(1854-1855) Through Hours of Darkness

§2 怀爱伦写道：“1854年8月29日，我们第三个儿子威利出世了，又给我们的家庭添了一个负担。但他多少也帮助我少因四围的烦恼而操心”。（1LS 310）{1BIO 301.1}

§3 August 29, 1854,” wrote Ellen White, “another responsibility was added to our family in the birth of Willie. He took my mind somewhat from the troubles around me.”—Life Sketches of James White and Ellen G. White (1880), 310. William Clarence was a third son. {1BIO 301.1}

§4 怀爱伦指的是哪些烦恼呢? {1BIO 301.2}

§5 What were some of the troubles Ellen White referred to? {1BIO 301.2}

§6 6月23日，星期五，也就是威利出生日的前两个月，她和她的丈夫结束了他们在密歇根和威斯康星州为期七周的旅行 (《评论与通讯》, 1854年7月4日)。这是一次艰苦的旅行，两人都很疲惫。他们来到门罗街新租的房子里，发现怀雅各几个月前召集的罗切斯特会议即将开始。来自纽约西部、宾西法尼亚和加拿大的教会代表出席这次重要的会议。但是，怀爱伦说:“我们回来了……疲惫不堪，渴望休息，……即便得不到休息，我们还是要参加会议。”（1LS 309）{1BIO 301.3}

§7 On Friday, June 23, some two months before Willie’s birth, she and her husband had returned from their seven-week trip to Michigan and Wisconsin (The Review and Herald, July 4, 1854). It had been a strenuous trip, and both were weary and much worn. They came to their newly rented home on Monroe Street to find the four-day Rochester conference, which James White had called months earlier, about to open. Representatives from the churches in western New York, Pennsylvania, and Canada were there for the important meeting. But, noted Ellen White: “We returned ... much worn, desiring rest ... Without rest we were obliged to engage in the meeting.”—Life Sketches of James White and Ellen G. White (1880), 309. {1BIO 301.3}

§8 这并不是一个普通的周末聚会，而是一个“大聚会”。参加的人数较多，他们要商讨与圣工发展相关的重要议题。在其事务会议期间，特别提到《评论与通讯》的运营和财务。会议决定提前设定每年1美元的订阅费。那些配得的穷人将继续“免费”得到它。需要慷慨的捐款使报纸的财政得以维持。会议从星期五下午开到星期一。在6月26日星期一下午的最后一次会议上，怀爱伦见了一个重要的异象。怀雅各并不是提供这个信息的人，因为他很谨慎，没有在办刊上多说异象的事。但他毫不含糊地意识到异象的重要性，关注上帝所赐的教训，并毫不犹豫地呼吁在场的人作为目击者关注与异象有关的现象。{1BIO 301.4}

§9 This was not the usual weekend conference that had become common, but a “general gathering.” It had a larger attendance and had been called to consider important subjects relative to the welfare of the cause. During its business sessions special consideration was given to the Review and Herald, its welfare and its finances. Here it was decided to establish a subscription price of $1 a year, in advance. The worthy poor would continue to receive it “without charge.” Liberal donations would be needed to keep the paper afloat financially. The conference ran from Friday afternoon till Monday. During the last meeting, Monday afternoon, June 26, an important vision was given to Ellen White. It was not James White who presented this information, for he was careful not to say much about the visions in print. He never hesitated, however, in recognizing their importance and giving heed to the counsel thus imparted by God. Nor did he hesitate to call the attention of those present to the phenomena observed in connection with the vision they were witnessing. {1BIO 301.4}

§10 见异象时受医生的检查

§11 Tested by a Physician While in Vision

§12 三位当天在场的人后来回忆了这次异象，并对他们所目睹的事作了见证:首先听听D. H.拉姆森的说法: {1BIO 302.1}

§13 Three persons who were present that day later recalled the vision and gave their testimony of what they witnessed: First, listen to D. H. Lamson: {1BIO 302.1}

§14 那时我17岁。我似乎能听見她令人激动的呼喊“荣-耀!”然后她倒向地面，不是一下子倒下，而是轻轻地往倒下，一个助手托住她。{1BIO 302.2}

§15 I was then 17 years old. It seems to me I can almost hear those thrilling shouts of “G-l-o-r-y!” which she uttered. Then she sank back to the floor, not falling, but sinking gently, and was supported in the arms of an attendant. {1BIO 302.2}

§16 两位医生进来了，一位年长的，一位年轻的。怀弟兄急着要他们仔细检查一下怀姊妹，他们照做了。他们拿来了一面镜子，在她说话的时候，有一个人把镜子举到她的嘴边。但很快就拿开了，说:“她没有呼吸。”在她说话的时候，他们仔细检查了她的两侧，想找到深呼吸的迹象，但没有发现。{1BIO 302.3}

§17 Two physicians came in, an old man and a young man. Brother White was anxious that they should examine Sister White closely, which they did. A looking glass was brought, and one of them held it over her mouth while she talked; but very soon they gave this up, and said, “She doesn’t breathe.” Then they closely examined her sides as she spoke, to find some evidence of deep breathing, but they did not find it. {1BIO 302.3}

§18 他们结束这部分检查后，她站起来，但仍然异象中，她高高地举着一本《圣经》，一段一段地翻着，正确地引用着，可眼睛是远离圣经向上看的。{1BIO 302.4}

§19 As they closed this part of the examination, she arose to her feet, still in vision, holding a Bible high up, turning from passage to passage, quoting correctly, although the eyes were looking upward and away from the Book. {1BIO 302.4}

§20 她看到了最后的七灾。然后，她看到了圣徒的胜利，她胜利的呼喊，我现在我还记忆深刻。我愿意为这些事实作证。（D.H.?拉姆森长老，1893年2月8日于密歇根州希尔斯代尔；GSAM 207, 208）{1BIO 302.5}

§21 She had a view of the seven last plagues. Then she saw the triumph of the saints, and her shouts of triumph I can seem to hear even now. To these facts I freely testify.—Elder D. H. Lamson, Hillsdale, Michigan, February 8, 1893, published in GSAM, pp. 207, 208. {1BIO 302.5}

§22 另一位在罗切斯特门罗街怀雅各家目睹了这一异象的是一位名叫德鲁西拉的年轻女士，她后来嫁给了D.H.拉姆森的表兄弟。在写这篇文章的时候，她是纽约克利夫顿斯普林斯疗养院的女舍监。关于那次经历，她在1893年3月9日写道: {1BIO 302.6}

§23 Another who witnessed this vision at the White home on Monroe Street in Rochester, was a young lady, Drusilla, who was later to marry D. H. Lamson’s cousin. At the time of writing, she was the matron of the Clifton Springs, New York, Sanitarium. Of the experience she wrote on March 9, 1893: {1BIO 302.6}

§24 但我记不清当时在场医生的名字了。……一定是弗莱明医生，因为他时常被请出诊。然而，他现在已过世。我只能说这么多，当时作了测试，在镜子上看不出有呼吸的迹象。（德鲁希茜.拉姆森, GSAM 208）{1BIO 303.1}

§25 I remember the meeting when the trial was made, namely, to test what Brother White had frequently said, that Sister White did not breathe while in vision, but I cannot recall the name of the doctor who was present.... It must have been Dr. Fleming, as he was the doctor called sometimes for counsel. He is, however, now dead. I can say this much, that the test was made, and no sign of breath was visible on the looking glass.—Drusilla Lamson, in GSAM, p. 208. {1BIO 303.1}

§26 来自爱荷华州费耶特的大卫?斯利是另一名见证人，1897年8月29日，他作证说: {1BIO 303.2}

§27 David Seeley, of Fayette, Iowa, was another eyewitness; he gave his testimony on August 29, 1897: {1BIO 303.2}

§28 兹证明我读过以上戴维德.拉姆森和德鲁茜拉.拉姆森夫人关于1854年6月26日怀爱伦夫人见异象时接受医生检查的状况所作的见证。{1BIO 303.3}

§29 This is to certify that I have read the above testimonials of David Lamson and Mrs. Drusilla Lamson, concerning the physician’s statement when examining Mrs. E. G. White while she was in vision, June 26, 1854. {1BIO 303.3}

§30 我出席了那次会议，并见证了测试。我认同拉姆森弟兄和姐妹的说法，我还要指出，当时是弗莱明医生和另一个较年轻的医生做的检查。正如他们所说的，怀夫人站起来，引用了圣经中的经文。这时，弗莱明医生叫人拿一支点燃的蜡烛。他把蜡烛尽可能举得靠近她的嘴唇，但不碰到，使蜡烛与她的呼吸方向保持一致，以测试她有无呼吸。火焰一点也没有摇晃。医生接着强调说:“这就确实无疑地证明了她体内没有进行呼吸。”（大卫.斯利, GSAM 208, 209）{1BIO 303.4}

§31 I was present at that meeting, and witnessed the examination. I agree with what is stated by Brother and Sister Lamson, and would say further that it was Doctor Fleming and another younger physician who made the examination. After Mrs. White rose to her feet, as they have stated, quoting the texts of Scripture, Doctor Fleming called for a lighted candle. He held this candle as near her lips as possible without burning, and in direct line with her breath in case she breathed. There was not the slightest flicker of the blaze. The doctor then said, with emphasis, “That settles it forever; there is no breath in her body.”—David Seeley, in GSAM, pp. 208, 209. {1BIO 303.4}

§32 怀爱伦在异象中完全失去了意识，她对别人观察到的情况一无所知。后来她写了为什么会如此賜下异象。{1BIO 303.5}

§33 Ellen White was totally unconscious while in vision; she knew nothing of the circumstances observed by others. Later she wrote of why the visions were thus given. {1BIO 303.5}

§34 这些书刊中的指示有些是在非常显著的情况下赐下的，以致成了上帝行奇事的能力支持祂真理的证据。我在异象中时，有时我的朋友们会接近我，并且惊呼：“哎呀，她没有呼吸！”他们将一面镜子放在我嘴边，发现没有湿气聚在镜面上。我是在没有任何呼吸迹象的情况下讲论正在呈现在我面前之事的。{1BIO 303.6}

§35 Some of the instruction found in these pages [her books] was given under circumstances so remarkable as to evidence the wonder-working power of God in behalf of His truth. Sometimes while I was in vision, my friends would approach me, and exclaim, “Why, she does not breathe!” Placing a mirror before my lips, they found that no moisture gathered on the glass. It was while there was no sign of any breathing that I kept talking of the things that were being presented before me. {1BIO 303.6}

§36 这些信息这样赐下来，是要坚固众人的信心，使我们在这些末后的日子对预言之灵有信心。（RH 1906.6.14）{1BIO 304.1}

§37 These messages were thus given to substantiate the faith of all, that in these last days we might have confidence in the Spirit of Prophecy.—The Review and Herald, June 14, 1906. {1BIO 304.1}

§38 在罗切斯特见这一异象时，信使会正在活动；教会正濒临威斯康星州斯蒂芬森和霍尔的背道。他们都反对以预言之灵的存在作为守安息日的复临信徒工作的一个重要的因素。{1BIO 304.2}

§39 At the time of this vision at Rochester, the Messenger party was doing its work, and the church was just on the verge of the defection of Stephenson and Hall, of Wisconsin. All of them were denouncing the presence of the Spirit of Prophecy as an important factor in the work of the Sabbathkeeping Adventists. {1BIO 304.2}

§40 出现了很大的问题

§41 Problems that Loomed Large

§42 1854年6月底，怀孕足足七个月的怀爱伦避不开在罗切斯特的自家举行的会议。她不得不面对现实，情绪很低落。她面前的困难层出不穷: {1BIO 304.3}

§43 Ellen White, a full seven months pregnant, could not escape the conference at the White home in Rochester in late June, 1854. She had to face the realities of her situation, but her spirits were low. The problems loomed large before her: {1BIO 304.3}

§44 1. 雅各的妹妹安娜因患肺病而濒临死亡。 (1LS 309){1BIO 304.4}

§45 1. Anna, James’s sister, was at death’s door with consumption (Life Sketches of James White and Ellen G. White (1880), 309). {1BIO 304.4}

§46 2. 雅各在出版《评论与通讯》以及管理編輯部情況不好，碰到很大的问题。{1BIO 304.5}

§47 2. James was far from well and facing large problems in publishing the Review and Herald and managing the office. {1BIO 304.5}

§48 3. 負責印刷所卢蒙?马斯滕因为肺结核病而病危。 {1BIO 304.6}

§49 3. Lumen Masten, in charge of the printing office, was failing fast with tuberculosis. {1BIO 304.6}

§50 怀爱伦透露说: {1BIO 304.7}

§51 Confided Ellen White: {1BIO 304.7}

§52 4. “种种考验在我们的四围增多了。我们有许多操心事。出版社的同工都在我家里吃饭，所以我们的大家庭竟有十五至二十人之多。数次的大会和安息日的聚会也在我们家里举行。我们不能享受一次安静的安息日，因为有一些姊妹常带着孩子停留一整天。一般说来，我们的弟兄姊妹都没有体会到这些事所加给我们的麻烦，和精神与经济上多余的负担。当出版社的同工一个又一个病倒而需要人伺候时，我就恐怕我们在这一切焦虑和操劳之下无法支持了。我常想：我再不能忍下去了；但考验只有增加。” (1LS 309)然後她說：{1BIO 304.8}

§53 4. “Trials thickened around us. We had much care. The office hands boarded with us, and our family numbered from fifteen to twenty. The large conferences and Sabbath meetings were held at our house. We had no quiet Sabbaths; for some of the sisters usually tarried all day with their children. Our brethren and sisters generally did not consider the inconvenience and additional care and expense brought upon us. As one after another of the office hands would come home sick, needing extra attention, I was fearful that we should sink beneath the anxiety and care. I often thought that we could endure no more; yet trials increased.”—Ibid. Then she observed: {1BIO 304.8}

§54 我也很希奇我们却没有被压倒。我们学得了一个教训：就是我们所能经受的痛苦和磨炼，远比我们所想像的为多。但有主时常儆醒着的眼睛垂顾我们，不让我们被消磨净尽。(1LS 309， 310){1BIO 304.9}

§55 With surprise I found that we were not overwhelmed. We learned the lesson that much more suffering and trial could be borne than we had once thought possible. The watchful eye of the Lord was upon us, to see we were not destroyed.—Ibid., 309, 310. {1BIO 304.9}

§56 5. 使雅各和怀爱伦深感忧虑的另一个更为恶化和麻烦的来源是密歇根守安息日复临信徒不负责任的行为。他们退出了主流团体，开始出版《真理的信使》。{1BIO 305.1}

§57 5. One source of aggravation and trouble that gave James and Ellen White deep concern were the irresponsible activities of the group of Sabbathkeeping Adventists in Michigan who had withdrawn from the main body and had started publishing the Messenger of Truth. {1BIO 305.1}

§58 杰克逊的两个持不同观点的布道士凯斯和罗素，在被异象所谴责之后，现在处于激烈的抵触状态。怀爱伦写道: {1BIO 305.2}

§59 The two dissident ministers in Jackson, Case and Russell, having been reproved by the visions, were now in bitter opposition. Wrote Ellen White: {1BIO 305.2}

§60 他们不肯领受责备，所以起先用暗中的手段，后来便公开地反对我们了。(1LS 310){1BIO 305.3}

§61 They would not bear reproof, and in a secret manner at first, afterward more openly, used their influence against us. This we could have borne, but some of those who should have stood by us were influenced by these wicked persons.—Ibid., 310. {1BIO 305.3}

§62 这是先驱们第一次已经面临内部持不同观点派别反对的局面,此时距教会组织正式成立还有几年时间。到目前为止,这场宣扬第三位天使信息的运动,主要是通过《评论与通讯》。现在它受到了挑战，从而使它的编辑也受到了挑战。{1BIO 305.4}

§63 This was the first time the pioneers had been confronted with the development of a dissident movement within their ranks, and at a time when formal church organization was yet several years off. Up to this point, the movement, devoted to heralding the third angel’s message, was built largely around the Review and Herald. Now this was challenged, and through it, its editor. {1BIO 305.4}

§64 与此同时，雅各不得不面对《评论与通讯》的未来，它的所有权，它的支持，以及它的编者身份。这里的主要因素是他的健康状况很差，是由于过度劳累，以承担报纸为迅速增长的读者服务的重大责任造成的。1854年夏末，同时出现分离运动和《评论与通讯》运营的两大问题。{1BIO 305.5}

§65 At the same time, White was forced to deal with the future of the Review, its ownership, its support, and its editorship. The major factors of concern here were his very poor health, suffering as he was from overwork, and the ultimate responsibility for the paper to serve a rapidly growing constituency. The two distressing elements, the dissident movement and the welfare of the Review and Herald, emerged simultaneously in the late summer of 1854. {1BIO 305.5}

§66 这是雅各所难以承受的。怀爱伦描述了当时惨淡的局面: {1BIO 305.6}

§67 It was all too much for James. Ellen White described the bleak situation: {1BIO 305.6}

§68 他受着咳嗽和肺部疼痛的困扰，神经也非常衰弱。他心中的忧虑，他在罗彻斯特所负的重担，他在印刷所的操劳，家中的疾病与多人的死亡，那些本应分担他劳苦之人的缺乏同情，再加上他的旅行和传道，过于他的力量所能承受的，他似乎要跟着拿但业和安娜迅速下到肺结核病患者的坟墓里了。{1BIO 305.7}

§69 He was troubled with cough and soreness of lungs, and his nervous system was prostrated. His anxiety of mind, the burdens which he bore in Rochester, his labor in the office, the sickness and repeated deaths in the family, the lack of sympathy from those who should have shared his labors, together with his traveling and preaching, were too much for his strength, and he seemed to be fast following Nathaniel and Anna to a consumptive’s grave. {1BIO 305.7}

§70 那是一段阴沉黑暗的时期。幸有少许光线偶尔穿过厚云给我们一点儿希望，否则我们就会沉在绝望中了。似乎有时上帝已丢弃了我们。……{1BIO 305.8}

§71 That was a time of gloom and darkness. A few rays of light occasionally parted these heavy clouds, giving us a little hope, or we should have sunk in despair. It seemed at times that God had forsaken us.... {1BIO 305.8}

§72 上帝的圣工若只是我们的事业，我们就早已战兢了；但它是在那能说“谁也不能把它从我手中夺去”的主手里。我们知道耶稣活着作王。（1LS 311, 312）{1BIO 306.1}

§73 If the cause of God had been ours alone, we might have trembled; but it was in the hands of Him who could say, No one is able to pluck it out of My hands. Jesus lives and reigns.—Ibid., 311, 312. {1BIO 306.1}

§74 这在接下来的15个月里得到了证明。到了1855年11月，当《评论与通讯》编辑部和印刷所从罗切斯特搬到密歇根州的巴特尔克里克时，两者都安置了下来。为明辨是非，首先要应对分离运动。{1BIO 306.2}

§75 This was demonstrated through the next fifteen months. By the time the Review office and press were moved from Rochester to Battle Creek, Michigan, in November, 1855, both were settled. In the interest of clarity, the dissident movement will be considered first. {1BIO 306.2}

§76 信使会The Messenger Party

§77 1853年6月，怀雅各和怀爱伦夫妇拜访了密歇根州的杰克逊教会，随后的几周，信使会就诞生了。凯斯和罗素因其不合理的行为而受到指责，他们开始播下不信和批评的种子。很快，其他持批评态度的信徒加入了他们的行列。后来，他们创办了自己的报刊《真理的信使》，希望能与《评论与通讯》抗衡。第一期出版于1854年秋天。{1BIO 306.3}

§78 The Messenger party was born in the weeks following the visit of James and Ellen White to the Jackson, Michigan, church in June, 1853. Case and Russell, having been reproved for their unreasonable course of action, began to sow seeds of distrust and criticism. They were soon joined by other critical believers. In time they started their paper, the Messenger of Truth, which they hoped would rival the Review and Herald. The first issue came out in the fall of 1854. {1BIO 306.3}

§79 《真理的信使》主要是对《评论与通讯》及其出版者进行批评和指责。凯斯指控怀雅各从事投机活动。他宣称，怀雅各在去威斯康星州的旅途中，出售圣经的价钱比他在纽约买的还要高。当怀雅各指出在威斯康星州的售价低于成本价时，凯斯承认指控没有根据，但不久之后他又老调重弹。另一个借口是，在怀雅各独自负责《评论与通讯》的财务时，有人为了推进圣工而给他寄了钱。此外，他还负责照顾贫困传道士和寡妇孤儿的需要。在这些事工上经手钱财引起了人们对怀雅各和怀爱伦发了财的指控。随着这些指控，又出现了越来越多的谎言和罪名。{1BIO 306.4}

§80 The chief burden was criticism and condemnation of the Review and its publishers. Case accused James White of speculation; he declared that White, on his trip to Wisconsin, sold Bibles for a sum greater than he had paid for them in New York. When White pointed out that the sale price in Wisconsin was below cost, Case admitted there was no ground for censure, but shortly thereafter he was repeating the charge. Another pretext was found in the fact that money was sent to James White for the advance of the cause, at a time when he alone was responsible for the finances of the Review office. Further, he kept an eye on the needs of both poorly supported ministers and the widows and orphans. Handling money in these interests gave rise to the accusation that James and Ellen White were getting rich. These charges were followed by an ever-growing roster of falsehoods and accusations. {1BIO 306.4}

§81 《真理的信使》寄给了《评论与通讯》的读者，一些人将其中的“披露”视为福音真理。新兴教会的领袖们不知所措。随着新的指控接踵而至，怀雅各和忠心的传道士们努力在困惑的信徒们面前说明真相。J. N.拉夫伯勒现在是献身的传道士和怀雅各夫妇的亲密同工之一。他曾写到这件事说：{1BIO 306.5}

§82 The Messenger of Truth was sent to the readers of the Review, some of whom accepted its “disclosures” as gospel truth. The leaders of the emerging church were at a loss to know what course to take. As new accusations followed one on another, James White and loyal ministers endeavored to get the truth before the perplexed members. J. N. Loughborough, now one of the dedicated evangelists and closely associated with the Whites, wrote of the matter: {1BIO 306.5}

§83 这份报刊及其编辑者似乎以破坏和诋毁，而不是建造为己任。在它的页面中插入了许多谎言，干扰我们传扬信息的工作。由于这是我们第一次遭遇如此公开的攻击，我们认为自己有责任驳斥他们的诽谤性言论。这样做所占用的时间，本应用于推广所托付我们的真理，所以迎合了撒但的目的，他无疑是煽动这种敌对的。（（GSAM 325）{1BIO 307.1}

§84 The mission of this sheet and its conductors seemed to be to tear down and defame instead of to build up. Many falsehoods were inserted in its pages, which annoyed us in our work in the message; and as it was our first experience with such an open attack, we thought it our duty to refute their slanderous statements. Doing this occupied time that should have been spent in advancing the truth committed to our trust, and suited well the purposes of Satan, who was undoubtedly the instigator of this opposition.—GSAM, p. 325. {1BIO 307.1}

§85 1854年9月5日，怀雅各在《评论与通讯》上发表了一篇题为《我们的立场:考虑到它的考验和责任》的社论，他指出，那些尊重上帝安息日的人可能会面临严峻的考验，他宣称:{1BIO 307.2}

§86 In an editorial in the Review of September 5, 1854, which he titled “Our Position: Its Trials and Duties Considered,” White pointed out that those who honor God’s Sabbath may expect severe trials and declared: {1BIO 307.2}

§87 上帝的计划就是要考验和测试祂的子民;但圣经告诉我们，那些“守上帝的诫命，为耶稣基督作见证”的“余民”，在末世的危险中，必然会蒙召经历特别艰难的场面。龙，就是魔鬼，已经发怒，正在和余民争战（启12：17）。（RH 1854.9.5）{1BIO 307.3}

§88 It has ever been God’s plan to try and prove His people; but the Scriptures warrant us to expect that the “remnant” who “keep the commandments of God, and have the testimony of Jesus Christ,” in the midst of the perils of the last days, will be called to pass through peculiarly trying scenes. The dragon, the devil, is wroth, and even now is making war with the remnant. Revelation 12:17.—The Review and Herald, September 5, 1854. {1BIO 307.3}

§89 反对和试炼几乎都不是来自不信的非基督教世界。来自教会宗派的仇恨和反对会经常存在。他写道，更强烈的反对来自以前的复临派弟兄——“第一日复临信徒”。然后他指出了最难以忍受的试炼: {1BIO 307.4}

§90 There was little opposition and trial from the unbelieving, unchristian world. From the sectarian churches often there was bitterness and opposition. Even more bitter opposition, he wrote, came from former brethren in the Advent faith—“first-day Adventists.” He then pointed out the trials most difficult to bear: {1BIO 307.4}

§91 但我们中间所兴起的试炼是最厉害的。对于圣工来说，不幸的是有些没有道德价值或道德价值很低的人自称相信真理，一时似乎表现不错，后来那些不是最有眼光的人重视他们，使他们产生了一些影响力;于是龙用它们作为他选择的工具来分裂和离间队伍。（同上）{1BIO 307.5}

§92 But those trials which arise among ourselves are the most severe. It is unfortunate for the cause that some men of little or no moral worth profess the truth, who appear to run well for a while, till those not the most discerning have them in great estimation, and they obtain some influence; then the dragon uses them as his chosen instruments to divide and distract the flock.—Ibid. {1BIO 307.5}

§93 怀雅各补充道:{1BIO 308.1}

§94 White added: {1BIO 308.1}

§95 不作上帝的工，去与不讲理的人争辩，本不是我们的责任。撒但想让我们这样做，但上帝有更好的事要我们去做。我们有责任指出并警告羊群，提防那些制造分裂之人的影响，然后把这件事交给上帝处理。（同上）理论上很好，但这很难做到。来自园地的信件和《评论与通讯》中偶尔的文字让我们对这件事略知一二。{1BIO 308.2}

§96 It is not our duty to leave the work of God to contend with unreasonable men. This Satan designs that we shall do, but God has something better for us to attend to. It is our duty to point out and warn the flock to beware of the influence of those who cause divisions, then leave the matter in the hands of God.—Ibid.Good in theory, but this was hard to do. The letters from the field and occasional notes in the Review yield glimpses of the matter. {1BIO 308.2}

§97 1854年12月26日，怀雅各发表了一篇社论，其中谈到了圣工的兴旺和所存在的团结。然后他提到信使会: {1BIO 308.3}

§98 In the December 26, 1854, issue, White presented an editorial in which he spoke of the prosperity of the cause and the union that existed. He then made reference to the Messenger party: {1BIO 308.3}

§99 一些人在这期中所提到的最近的祸患将证明是对圣工的最大福祉之一。它将使上帝的子民在今后的道路上有所警惕，并使他们摆脱一些对圣工造成负担，又无予以改变的人。弟兄们说这话时，务要“用爱心说诚实话”。……《评论与通讯》必须致力于真理，并散发它的甜蜜精神。（RH 1854.12.26）{1BIO 308.4}

§100 The late scourge to which some refer in this number will prove one of the greatest blessings to the cause. It will put the people of God on their guard in their future course, and free them of some who have been a burden to the cause, and whom they could not reform. In speaking of such, brethren should seek to “speak the truth in love.” ... The Review must be devoted to the truth and, breathe its sweet spirit.—Ibid., December 26, 1854 {1BIO 308.4}

§101 在1月底或2月份，怀雅各出了一期特刊，专门针对这个分支团体。在定期的刊物上沒有提及增刊，但在1855年3月20日，他提到并引用了几句由J. M.斯蒂芬森所写赞扬的话，请注意3月1日写于威斯康星州阿兹塔伦的署名。斯蒂芬森本来第一日复临派的传道士，后因J. H.瓦格纳的工作而接受了第三位天使的信息。他的见证非常积极: {1BIO 308.5}

§102 Late in January or during February, James White got out an Extra of the Review devoted to the offshoot group. Little is said of it in the regular issues, but on March 20, 1855, he made reference to and quoted a few sentences of commendation for it written by J. M. Stephenson—note carefully the name—writing from Aztalan, Wisconsin, on March 1. Stephenson was a first-day Adventist minister who had recently accepted the third angel’s message under the ministry of J. H. Waggoner. His testimony was very positive: {1BIO 308.5}

§103 昨天下午我第一次看到了《评论与通讯》的增刊，也就是第22和第23期《评论与通讯》。我很高兴看到增刊。它对威斯康辛大有好处。……我完全认同《评论与通讯》。对我来说，要么就看那份刊物，要么不看。我不能接受“错误信使”的精神或教义。他们轻率地，可能是无意地在教义上，在预言的解释上等等，犯了最严重的错误。我相信《评论与通讯》讲的都是真理。（RH 1855.3.20）{1BIO 308.6}

§104 Yesterday afternoon I saw for the first time the Review and Herald Extra, also Nos. 22 and 23 of the Review. With the Extra I am well pleased. It cannot fail of doing much good in Wisconsin.... My sympathies are all with the Review. It is that paper or none for me. I cannot affiliate the spirit or doctrines of the Messenger of Error. They are rushing headlong, and I fear heedlessly, into the most egregious errors in doctrine, exposition of prophecy, et cetera. I believe the Review has the truth in the main.—Ibid., March 20, 1855 {1BIO 308.6}

§105 这时怀雅各正计划出另一期增刊。(同上) {1BIO 309.1}

§106 Just at this time White was planning to publish another issue of the Extra (Ibid.). {1BIO 309.1}

§107 在6月16日和17日的安息日和星期天，在奥斯威戈举行了一次帐篷大会。怀雅各和怀爱伦当时在场，在接下来的一个星期里留在这一带。6月20日星期三，他们在约翰?普雷斯的家中参加了一次祷告会。拉夫伯勒当时也在场，他写道: {1BIO 309.2}

§108 On Sabbath and Sunday, June 16 and 17, a tent meeting was held at Oswego. James and Ellen White were present and remained in the vicinity during the week following. On Wednesday, June 20, they attended a prayer meeting at the home of John Place. Loughborough, who was present, writes of it: {1BIO 309.2}

§109 怀夫人见了一个异象，蒙指示说,如果我们将继续自己的工作,宣扬真理,不理睬“信使会”之流，他们就会自己打起来，他们的刊物也会破产。当这件事发生的时候，我们会发现我们队伍翻了一番。我们相信这个证言是来自上帝的，就立时开始遵行。（GSAM 325, 326）{1BIO 309.3}

§110 Mrs. White was given a vision in which she was shown that if we would keep at our work, preaching the truth, regardless of any such as the “Messenger party,” they would go to war among themselves and their paper would go down, and when that should happen we would find that our ranks had doubled. Believing this testimony to be from the Lord, we began at once to act in harmony with it.—GSAM, pp. 325, 326. {1BIO 309.3}

§111 在异象之后不久，怀爱伦写道: {1BIO 309.4}

§112 Soon after the vision Ellen White wrote of it: {1BIO 309.4}

§113 1855年6月在纽约州奥斯威戈的时候，我蒙指示，见到上帝的子民一直因重重阻碍而心情沉重；一直有亚干在营中。上帝的工作只是略有进展，祂仆人中有许多人一直很灰心。……信使会已经兴起，我们会因他们的谎言和曲解而受到一些损害，但是我们应该耐心地忍受；因为他们现在离开我们造成的损害，不会象他们若属于我们而发挥的影响给上帝的圣工带来的损害那么大。

§114 When at Oswego, New York, June, 1855, I was shown that God’s people have been weighed down with clogs; that there have been Achans in the camp. The work of God has progressed but little, and many of His servants have been discouraged.... The Messenger party has arisen, and we shall suffer some from their lying tongues and misrepresentations, yet we should bear it all patiently; for they will not injure the cause of God, now they have left us, as much as they would have injured it by their influence had they remained with us.

§115 上帝因教会中有人心地败坏而不悦。他们想要居于首位，但上帝和弟兄们没有把他们放在这个位置。他们的行为表现出自私和骄傲。现在为所有这样的人开放了一个地方，凡与他们同类的人都可以去得到供给。我们应该赞美上帝，因为祂本着怜悯使教会摆脱了他们。上帝已任由许多这样的人偏行己路，自行其是。现在引导他们的，是一种兴奋和同情心；这会欺骗一些人。但每一个正直的人都会蒙光照得知这班人的真相，而与上帝特殊的子民站在一起，持定真理，行谦卑的道路，不受那些已放弃上帝而偏行己路，自行其是的人所影响。（1T 122）{1BIO 309.5}

§116 God’s frown has been brought upon the church on account of individuals with corrupt hearts being in it. They have wanted to be foremost, when neither God nor their brethren placed them there. Selfishness and exaltation have marked their course. A place is now open for all such where they can go and find pasture with those of their kind. And we should praise God that in mercy He has rid the church of them.... An excitement and sympathy now leads them, which will deceive some; but every honest one will be enlightened as to the true state of this company, and will remain with God’s peculiar people, hold fast the truth, and follow in the humble path, unaffected by the influence of those who have been given up of God to their own ways, to be filled with their own doings.—Testimonies for the Church, 1:122. {1BIO 309.5}

§117 她概述了教会应该采取的行动方针: {1BIO 310.1}

§118 She outlined the course of action the church should take: {1BIO 310.1}

§119 我看到必须唤醒上帝的子民穿上军装。基督就要来了。最后怜悯信息的大工对我们来说太重要了，决不可丢下它而下去回答信使会所信奉和散布的谎言，曲解和诽谤。

§120 I saw that the people of God must arouse and put on the armor. Christ is coming, and the great work of the last message of mercy is of too much importance for us to leave it and come down to answer such falsehoods, misrepresentations, and slanders as the Messenger party have fed upon and have scattered abroad.

§121 我们必须仔细研究现代真理。我们正在做一项大工，不能下去。撒但在操纵着这一切，要使我们的心转离现代真理和基督的降临。天使说：“耶稣知道这一切。”不久以后他们的日子就要到了。所有的人都要按照自己的行为受审判。说谎的舌必要止息。锡安的罪人必要恐惧。假冒为善的人必要战兢。（1T 123）{1BIO 310.2}

§122 Truth, present truth, we must dwell upon it. We are doing a great work, and cannot come down. Satan is in all this, to divert our minds from the present truth and the coming of Christ. Said the angel: “Jesus knows it all.” In a little from this their day is coming. All will be judged according to the deeds done in the body. The lying tongue will be stopped. The sinners in Zion will be afraid, and fearfulness will surprise the hypocrites.—Ibid., 1:123. {1BIO 310.2}

§123 在异象之后，工人们感谢上帝的引导;从那时起，他们几乎不理会信使会了。{1BIO 310.3}

§124 After the vision the workers thanked God for guidance; from then on they virtually ignored the Messenger party. {1BIO 310.3}

§125 五个月后，在巴特尔克里克的一次大会上，他们的会议记录中透露: {1BIO 310.4}

§126 Five months later, at a general conference in Battle Creek, they went on record as revealed in the minutes: {1BIO 310.4}

§127 为了向各地的弟兄们提供信息和使他们满意，对于现代真理之敌的错误陈述，我们研究决定了今后的行动方针：{1BIO 310.5}

§128 Whereas, Inquiries have been made as to what course we designed to pursue in the future, in reference to the misstatements of the enemies of present truth, therefore, for the information and satisfaction of the brethren abroad. {1BIO 310.5}

§129 决议：从今以后，我们要一心一意，单单宣传和维护现代真理，效法我们的榜样，在凡事上把自己交托给那位在苦难和忍耐中，按公义施行审判的主。（RH 1855.12.4）{1BIO 310.6}

§130 Resolved, That we henceforth devote ourselves exclusively to the advocacy and defense of the present truth, committing ourselves in all things to Him who judgeth righteously, after the example of our Pattern, in affliction and in patience.—The Review and Herald, December 4, 1855. {1BIO 310.6}

§131 在教义真理上妥协的痛苦教训

§132 A Bitter Lesson on Compromising on Doctrinal Truth

§133 这是新兴教会领袖学习的时期。1854年5月底，怀雅各和怀爱伦第一次访问威斯康辛州，他们遇到了J.M.斯蒂芬森和D.P.霍尔，他们原来是第一日复临派的传道士，通过J.H.瓦格纳的工作，接受了第三位天使的信息。这两个人的加入使威斯康星州的传道士人数增加了一倍。在之前的几个月里，两人都和怀雅各有过联系。见到他们后，他对他们印象很好，并请他们俩为《评论与通讯》写文章。但他们有一个问题。斯蒂芬森和霍尔都持 “將来时代”的观点，这一学说提出了千年后第二次宽容期的愿景。几个月后，怀雅各讲述了他与这些人接触的经历: {1BIO 310.7}

§134 This was a period of learning on the part of the leaders of the emerging church. On their first visit to Wisconsin in late May, 1854, James and Ellen White met J. M. Stephenson and D. P. Hall, former ministers among the first-day Adventists who, under J. H. Waggoner’s ministry, had accepted the third angel’s message. The acquisition of the two men doubled the ministerial force in Wisconsin. During the preceding months both had been in communication with White. On meeting them, he was favorably impressed and asked both of them to write for the Review. There was just one catch in the matter. Both Stephenson and Hall held the “age to come” doctrine, which presented the prospect of a second probation following the millennium. Months later White told the story of his contacts with these men: {1BIO 310.7}

§135 1854年6月我们在威斯康星州的埃尔多拉多时，斯蒂芬森和霍尔长老告诉我们，他们是“未来时代”的坚定信徒。我们问他们，是否曾见过因宣扬“將来时代”而使罪人悔改或退后者回归的事例。{1BIO 311.1}

§136 When we were in Eldorado, Wisconsin, June, 1854, Elders Stephenson and Hall stated to us that they were firm believers in the “age to come.” We asked them if they had ever known one sinner converted, or a backslider reclaimed, as the fruits of preaching “age to come.” {1BIO 311.1}

§137 他们回答说：“没有”。{1BIO 311.2}

§138 The answer was “No.” {1BIO 311.2}

§139 然后我们问，在他们看来，宣扬“将来时代”导致复临信徒分裂的后果，是否造成了很大的伤害。{1BIO 311.3}

§140 We then asked if that, in their opinion, much harm had not been the result of preaching “age to come,” in dividing the Advent people. {1BIO 311.3}

§141 回答是:“是的。”{1BIO 311.4}

§142 The answer was, “Yes.” {1BIO 311.4}

§143 我们问:“那为什么要宣扬呢?” {1BIO 311.5}

§144 We inquired, “Then why preach it?” {1BIO 311.5}

§145 他的回答是:“如果那些反对‘将来时代’的人愿意搁置这个话题，我们也愿意这样做，大家在第三位天使的信息里团结起来。” {1BIO 311.6}

§146 The reply was “We are willing to waive the subject, and unite on the third angel’s message, if those who oppose the ‘age to come’ will do the same.” {1BIO 311.6}

§147 然后，我们说，我们能代表东部弟兄，他们愿意搁置这个话题。{1BIO 311.7}

§148 We then stated that we could speak in behalf of Brethren East, that they would be willing to waive the subject. {1BIO 311.7}

§149 谈到这里，斯蒂芬森长老说：“‘将来时代’过于超前，是将来的真理，不是现代真理，假如第三位天使的信息是在‘将来时代’传给我们的话，我们就不能把握‘将来时代’了。”（同上）{1BIO 311.8}

§150 At this point in the conversation, said Elder Stephenson, “The ‘age to come’ is premature. It is future truth, it is not the present truth, and if the third angel’s message had been presented to us at the time the ‘age to come’ was, we would not have taken hold of the ‘age to come.’”—Ibid. {1BIO 311.8}

§151 怀雅各写道，直到1855年4月在纽约米尔格罗夫召开会议之前，《评论与通讯》上都没有出现‘将来时代’的话题。与此同时，怀雅各邀请斯蒂芬森和霍尔到东部来。1855年伊始，D.P.霍尔在宾夕法尼亚和纽约举行会议(RH 1855.2.20)。稍后，《评论与通讯》发了一个通知。{1BIO 311.9}

§152 White wrote that up to the time of the conference at Mill Grove, New York, in April, 1855, nothing appeared in the Review on the “age to come.” In the meantime White had invited Stephenson and Hall to come to the East. At the commencement of the year 1855, D. P. Hall was in Pennsylvania and New York holding meetings (Ibid.February 20, 1855). A little later a notice appeared in the Review. {1BIO 311.9}

§153 预定威斯康星州的霍尔兄弟和斯蒂芬森将于4月1日访问本州岛，届时本州岛将适时召开两到三次会议。希望举行会议的教会及时发送请求，以便在下期《评论与通讯》中通知。（RH 1855.3.20）{1BIO 312.1}

§154 It is now expected that Brethren Hall and Stephenson, of Wisconsin, will visit this State the first of April, when it will be proper to have two or three conferences in the State. Those churches wishing conferences will please send in requests in season to give notice in the next Review.—Ibid., March 20, 1855 {1BIO 312.1}

§155 在4月3日的《评论与通讯》呼吁提供资金，在威斯康星州为两位布道士提供一个帐篷。他们将参加在密歇根州杰克逊召开的会议。怀雅各报导说，“威斯康星州的斯蒂芬森和霍尔兄弟出席了会议，……大部分都在传扬圣道。”（RH 1855.5.1）来访的传道士们在前往东部途中参加了其他周末会议。4月7日和8日周末，他们在纽约西部的密尔格鲁夫会议上再次遇到了怀长老。{1BIO 312.2}

§156 The Review of April 3 carried an appeal for funds to provide a tent in Wisconsin for the use of the two ministers. A conference was called for Jackson, Michigan, which they would attend. White reported that at this conference “Brethren Stephenson and Hall, of Wisconsin, were present, ... and improved most of the time in preaching the Word.”—Ibid., May 1, 1855. The visiting ministers attended other weekend conferences as they made their way east. They were at the Mill Grove meeting in western New York the weekend of April 7 and 8 and here again met Elder White. {1BIO 312.2}

§157 怀雅各确知，关于“將来时代”的讨论是不可避免的，他建议斯蒂芬森以小册子的形式讨论该教义，由他支付每一份小册子的出版费用。这一提议遭到拒绝，于是“1854年6月，斯蒂芬森宣布在埃尔多拉多所达成的谅解，用他自己的话来说，‘作废’。”（RH 1855.12.4)当他提出允许他通过《评论与通讯》查向教会陈述自己的观点时，怀雅各把他推给出版委员会，并承诺他将尊重委员会的决定。在密歇根和纽约，两人参加了几次会议，包括5月26日和27日在罗切斯特举行的会议(RH 1855.6.12)。安息日约有七十五人在场，其中大部分是守安息日的，在星期天约有八百人过来“听主的道”(同上)。{1BIO 312.3}

§158 Quite sure that a discussion of the “age to come” could not be avoided, White proposed to Stephenson that they discuss the doctrine in tracts, each meeting the expense of publication. This was rejected, and at that point “Stephenson pronounced the covenant, made at Eldorado, June, 1854, to use his own words, ‘null and void.’”—Ibid., December 4, 1855. When he urged that he be given access to present his views to the church through the Review, White referred him to the publishing committee, promising that he would abide by the committee decision. While in Michigan and New York the two men attended several conferences, including the one at Rochester, May 26 and 27 (Ibid., June 12, 1855). Some seventy-five were present on Sabbath, mostly Sabbathkeepers, and on Sunday about eight hundred came out to “hear the word of the Lord” (Ibid.). {1BIO 312.3}

§159 在罗切斯特时，怀雅各对来访的布道士敞开了心扉，向他们公开了编辑部的情况和工作。怀爱伦在几个月后的异象里讲述了当时他没有意识到的事情: {1BIO 312.4}

§160 While in Rochester, James White took the visiting ministers into his confidence, opening up to them the conditions and work of the office. What he did not at the time discern was opened up a few months later to Ellen White in vision: {1BIO 312.4}

§161 在我丈夫坦诚而信任地设法消除他们的嫉妒，诚实地向他们公开編輯部的事务，并设法要帮助他们时，他们却在伺机行恶，并用嫉妒的眼光观察每件事。（1T 117） {1BIO 312.5}

§162 While my husband was openhearted and unsuspecting, seeking ways to remove their jealousy, and frankly opening to them the affairs of the office, and trying to help them, they were watching for evil, and observing everything with a jealous eye.—Testimonies for the Church, 1:117. {1BIO 312.5}

§163 在斯蒂芬森和霍尔访问过后几天，怀雅各夫妇开始了新英格兰之旅。来访的传道士回到了威斯康辛州，在供他们使用的新帐篷里继续布道。这时，遭到斯蒂芬森严厉谴责的信使会(《评论与通讯》，1855年3月20日)正在分裂。但以后会有更多的事。{1BIO 313.1}

§164 A few days after the visit of Stephenson and Hall, James and Ellen White started on a tour through New England. The visiting ministers returned to Wisconsin to carry on evangelistic meetings in the new tent secured for their use. At this time the Messenger party, roundly denounced by Stephenson (The Review and Herald, March 20, 1855), was breaking up. But more of this later. {1BIO 313.1}

§165 回到威斯康辛州后，斯蒂芬森和霍尔准备在10月5日和6日召开帐篷大会，敦促大家积极参加，因为将对重大问题进行讨论。(RH 1855.9.4)在大会上，他们公开批评《评论与通讯》，并决定撤回对它的支持(RH 1855.12.4)。现在他们转而支持《真理的使者》。这对怀雅各是一个沉重的打击，一年前他在自由讨论教义中的错误时曾做出妥协。 {1BIO 313.2}

§166 On their return to Wisconsin, Stephenson and Hall prepared for tent meetings, which they called for October 5 and 6, urging good attendance as “topics of vital interest will be investigated.”—Ibid., September 4, 1855. At the conference they openly denounced the Review and decided to withdraw their support from it (Ibid., December 4, 1855). They now turned to the Messenger of Truth. This was a severe blow to James White, who a year before had compromised on the matter of freedom to discuss a point of error in doctrine. {1BIO 313.2}

§167 11月，在巴特尔克里克举行的会议结束时，怀爱伦见了一个异象。她写道: {1BIO 313.3}

§168 In a vision given to Ellen White at the close of the conference held in Battle Creek in November, the whole matter was opened up to her. She wrote: {1BIO 313.3}

§169 我蒙指示见到了威斯康星州斯蒂芬森和霍尔的事。我看到当我们1854年6月在威斯康星州时，他们信服异象是出于上帝的；但他们将这些异象与他们对于将来时代的观点相比较，因为异象与他们的观点不同，他们就为“将来时代”而牺牲了异象。他们去年春天在东部地区旅行时，都犯了错误，耍了心计。{1BIO 313.4}

§170 I was shown the case of Stephenson and Hall of Wisconsin. I saw that while we were in Wisconsin, in June, 1854, they were convicted that the visions were of God; but they examined them and compared them with their views of the “age to come,” and because the visions did not agree with these, they sacrificed the visions for the “age to come.” And while on their journey east last spring, they both were wrong and designing. {1BIO 313.4}

§171 他们被“将来时代”绊倒了。他们准备不择手段地损害《评论与通讯》；必须唤醒朋友们，并使他们尽己所能地救上帝的儿女免遭欺骗。这二个人正在与一班说谎而且败坏的人联合。他们已显出这方面的证据。当他们自称赞同并与我丈夫联合时，他们（特别是斯蒂芬森）正象一条毒蛇一样在背后咬他。他们虽然对他说柔和的话，同时却在煽动威斯康星州的人反对《评论与通讯》及其编者。斯蒂芬森在这事上尤其活跃。他们的目的是要在《评论与通讯》上发表“将来时代”的理论，否则就要破坏其影响。（1T 116，117）{1BIO 313.5}

§172 They have stumbled over the “age to come,” and they are ready to take any course to injure the Review; its friends must be awake and do what they can to save the children of God from deception. These men are uniting with a lying and corrupt people. They have evidence of this. And while they were professing sympathy and union with my husband, they (especially Stephenson) were biting like an adder behind his back. While their words were smooth with him, they were inflaming Wisconsin against the Review and its conductors. Their object has been to have the Review publish the “age to come” theory, or to destroy its influence.—Testimonies for the Church, 1:116, 117. {1BIO 313.5}

§173 怀爱伦蒙指示看到了反对的势力只是昙花一现而已。{1BIO 314.1}

§174 Ellen White was shown the shortness of the life of the opposition: {1BIO 314.1}

§175 当我注视他们时，天使说：“你们软弱的人哪，要想想，你们能抑制上帝的工作吗？软弱的人哪，祂的手指一触就会使你们仆倒。祂只会再忍受你们一小会儿了。”（1T 117）{1BIO 314.2}

§176 Said the angel as I beheld them: “Think ye, feeble man, that you can stay the work of God? Feeble man, one touch of His finger can lay thee prostrate. He will suffer thee but a little while.”—Ibid., 1:117. {1BIO 314.2}

§177 然后要以正确的视角看待整个事情: {1BIO 314.3}

§178 Then the whole matter was put in its proper perspective: {1BIO 314.3}

§179 我蒙指示回顾复临要道兴起的时候，甚至那时之前，看到曾有类似的欺骗，歪曲和谎言由信使会的人或这种心地败坏之人的联盟在宗教的外衣之下行出来。有些心地诚实的人受了他们的影响，认为他们的话应该至少有某种原因，以为他们不能说出这么明显的谎言。我看到这样的人会得到关于这些事的真相的证据。上帝的教会应该向前直进，仿佛世上没有这种人一样。（1T 117）

§180 I was pointed back to the rise of the Advent doctrine, and even before that time, and saw that there had not been a parallel to the deception, misrepresentation, and falsehood that has been practiced by the Messenger party, or such an association of corrupt hearts under a cloak of religion. Some honest hearts have been influenced by them.... I saw that such will have evidence of the truth of these matters. The church of God should move straight along, as though there were not such a people in the world.—Ibid.

§181 一两年后，信使会和与他们合伙的“將来时代”倡导者分崩离析，失去了所有的影响力。{1BIO 314.4}

§182 Within a year or two the Messenger party and the “age to come” advocates who united with the party fell apart and lost all influence. {1BIO 314.4}

§183 信使们怎么了

§184 What Happened to the “Messengers”

§185 在怀爱伦写下上述话语两年多之后，怀雅各针对反对运动的领袖写道: {1BIO 314.5}

§186 Just a little more than two years after Ellen White penned the words quoted above, James White wrote concerning the leaders in the opposition movement: {1BIO 314.5}

§187 怀曼因犯罪和受到一个市镇的指控而被他的组织开除。他们的编辑贝佐(后来成为了学校教师)因为拔出手枪并威胁要射杀学校里的一个学生而被罚款25美元。凯斯不再当传道士，而到湖上捕鱼去了。查宾去了一家服装店工作。莉莉丝成了招魂术者。拉塞尔和希克斯谴责贝佐和他们报纸的出版者是伪君子，独自分开了。{1BIO 314.6}

§188 Wyman, rejected by his party for crime, and a town charge. Bezzo, their editor [turned schoolteacher], fined $25 for presenting a pistol, and threatening to shoot a scholar in school. Case, run out as a preacher, and fishing on the lakes. Chapin, in a clothing store. Lillis, a spiritualist. Russell and Hicks had denounced Bezzo and the publishers of their sheet [as] hypocrites, and were standing alone. {1BIO 314.6}

§189 看来，这些人的不安分精神一旦发作，……就立即开始互相撕咬，他们吹嘘的所谓十八个信使，现在没有一个出来公开作见证，而且据我们所知，无论在东部还是西部，他们都没有固定聚会的地方。（RH 1858.1.14）{1BIO 314.7}

§190 It seems that as soon as these restless spirits went out from the body by themselves, ... they immediately went to biting and devouring one another until not one of the eighteen messengers of which they once boasted as being with them is now bearing a public testimony, and not one place of regular meeting to our knowledge among them, east or west.—The Review and Herald, January 14, 1858. {1BIO 314.7}

§191 至于那些主张“将来时代”的人，斯蒂芬森不久后采取的教义观点，使他与同情他的人隔绝开来。他似乎失去了演讲的能力。他和妻子离婚，娶了一个更年轻的女人。拉夫伯勒报道说: {1BIO 315.1}

§192 As to those advocating the “age to come,” Stephenson soon adopted doctrinal views that cut him off from those who sympathized with him. He seemed to lose his ability as a speaker. He divorced his wife to marry a younger woman. Reported Loughborough: {1BIO 315.1}

§193 他处于孤苦无依、身无分文、健康每况愈下的状态，被安置在贫民院里。在那里，他的智力丧失了——不是精神错乱，而是痴呆了。在他生命的最后四年里，他就像一个一岁的孩子那样没有意识或有能力去照顾自己。（《太平洋联合会记录》1910年5月12日）{1BIO 315.2}

§194 In this forlorn condition—friendless, penniless, and with failing health—he was placed in the “poorhouse.” There his mental faculties failed him—not a derangement, but a state of imbecility. The last four years of his life he had no more sense, or ability to care for himself, than a year-old child.—Pacific Union Recorder, May 12, 1910. {1BIO 315.2}

§195 D.P.霍尔很快就放弃了他的观点，转而从事房地产生意。商业交易失敗之后，他失去了一切，破产了。这导致了他抑郁和精神错乱。{1BIO 315.3}

§196 D. P. Hall soon gave up his preaching and engaged in the real estate business. Through impracticable business transactions he lost everything and went bankrupt. This led to melancholy and terminated in insanity. {1BIO 315.3}

§197 怀爱伦描绘了背道的步骤

§198 Ellen White Portrays the Steps in Apostasy

§199 几年后，在谈到背道和迷失方向之人的纠结时，怀爱伦指出了五个自然的步骤: {1BIO 315.4}

§200 Writing some years later concerning apostasies and the involvements of those who lost their way, Ellen White pointed out five natural steps: {1BIO 315.4}

§201 “撒但的计划是要削弱上帝的子民对证言的信心。”“撒但知道如何发动进攻。他对人心作工，激起人对负责工作之人的嫉妒和不满。接下来便使人怀疑属灵的恩赐；于是人们就会认为这些恩赐没什么作用，忽视了藉着异象赐下的指示。”“接下来就让他们怀疑我们信仰的要点，我们立场的支柱，进而怀疑圣经，再进而步下灭亡之渊。 {1BIO 315.5}

§202 “It is Satan’s plan to weaken the faith of God’s people in the Testimonies.” “Satan knows how to make his attacks. He works upon minds to excite jealousy and dissatisfaction toward those at the head of the work. The gifts are next questioned; then, of course, they have but little weight, and instruction given through vision is disregarded.” “Next follows skepticism in regard to the vital points of our faith, the pillars of our position, then doubt as to the Holy Scriptures, and then the downward march to perdition. {1BIO 315.5}

§203 “人们若是曾经相信证言，后又怀疑并放弃，撒但就知道受骗的人不会就此止步；他便加倍努力，直到使他们发动公开的叛乱，结果无可救药而终致灭亡。” （5T 675）{1BIO 315.6}

§204 “When the Testimonies, which were once believed, are doubted and given up, Satan knows the deceived ones will not stop at this; and he redoubles his efforts till he launches them into open rebellion, which becomes incurable, and ends in destruction.”—Testimonies for the Church, 5:672. {1BIO 315.6}

怀爱伦全传 第1卷 E