怀爱伦全传第1卷 E

第20章解决行政和神学问题1855年)

§1 第20章解决行政和神学问题(1855年)

§2 Chapter 20—(1855) Settling Administrative and Theological Questions

§3 1855年是解决重大行政和神学问题的时期——《评论与通讯》编辑部的地位和前途，安息日开始的时间。两个问题都在当年年底成为焦点。{1BIO 316.1}

§4 The year 1855 was a time when important administrative and theological problems were settled—the status and future of the Review and Herald office, and the time to begin the Sabbath. Both came to a culmination late in the year. {1BIO 316.1}

§5 1855年2月20日的《评论与通讯》刊登了怀雅各题为《编辑部》的社论。在这篇文章中，他描述自己作为所有人、财政管理人和编辑所处的相当绝望的处境。他多次呼吁读者给予更有力的支持，但大都被忽视。他不仅承受着财政上的困窘，而且还要面对包括信使会在内的“‘假兄弟’的蛮横无理”。他说他自己每天工作14到18个小时。总之，这几乎毁了34岁的怀雅各的健康。他发表了一个相当惊人的声明: {1BIO 316.2}

§6 The issue of the Review dated February 20, 1855, carried an editorial written by James White titled “The Office.” In this he described the rather desperate situation he was in as proprietor, financial agent, and editor. His repeated appeals to the readers for stronger support had gone largely unheeded. Not only was he burdened with financial embarrassment, but there was also the “unreasonableness of ‘false brethren’” comprising the Messenger party. He pointed out that he was laboring from fourteen to eighteen hours a day. Altogether, this nearly ruined the health of 34-year-old James White. He made a rather startling declaration: {1BIO 316.2}

§7 如果在许多方面没有做出彻底的改变，我们就不可能指望获得理想的健康状态。就算我们都离开編輯部，我们也決心作出改变。我们希望活着，如果可能的话，在这个世界做点好事。{1BIO 316.3}

§8 We cannot expect a tolerable state of health without a complete change in many respects. We are resolved on this change, even if we leave the office entirely. We hope to live, and, if possible, yet do some little good in the world. {1BIO 316.3}

§9 如果我们有能忍受忧虑和辛劳的体格，我们会高高兴兴地为圣经真理的神圣事业而鞠躬尽瘁，但是，在这项圣工里，我们已经耗尽了良好的体格，我们现在只能希望能获得休息和得到关心，在上帝祝福下，我们也许还能有所作为。…… {1BIO 316.4}

§10 Had we a constitution that could endure care and toil, we would cheerfully wear it out in the holy cause of Bible truth; but having worn out a good constitution in this cause, we can now hope for no more, than that by rest, and care, with the blessing of God, we may yet be able to do something.... {1BIO 316.4}

§11 没有资金，没有健康，我们就无法再承受这一负担。（RH 1855.2.20）{1BIO 316.5}

§12 Without capital, and without health, we cannot much longer bear the burden.—The Review and Herald, February 20, 1855. {1BIO 316.5}

§13 他建议(1)采取适当的措施恢复健康;(2)使自己和爱伦摆脱照料这个出版大家庭的责任，这当然会导致印刷费用的增加，因为目前所有从事这项工作的人只得到比在怀雅各家食宿多一点点的工资。(3)摆脱1,000美元的编辑部债务。手上有股票，一旦卖出就会清偿。他承认，财政支持主要来自于密歇根州和佛蒙特州兄弟们，并宣称:“在困难和需要的时候，我们对他们的真正友谊表示最热情的感谢。”这是他的希望和计划，但它花了8个月才得以实现，而且只是部分实现。{1BIO 317.1}

§14 He proposed (1) to take the proper steps to recover his health; (2) to divest himself and Ellen from the care of the large publishing house family, which would, of course, result in a higher cost of printing, for all in the work had been laboring for little more than their board and room at the White home; (3) to get rid of the office debt of $1,000. There was stock on hand that when sold would liquidate this. He acknowledged that the financial support came principally from understanding brethren in Michigan and Vermont, and declared: “They have our warmest gratitude for their real friendship in time of distress and need.” This was his hope and plan, but it took eight months to implement it, and then only in part. {1BIO 317.1}

§15 在他所描述的情况下，他所能采取的最轻松和看似有益的方式，就是悠闲地骑着马和马车旅行，拜访教会和信徒。在3月20日《评论与通讯》中，他阐述了他的发展计划: {1BIO 317.2}

§16 Under the circumstances he described, the most relaxing and seemingly beneficial course he could take was to travel leisurely by horse and carriage, visiting the churches and companies of believers. In the Review of March 20 he set forth his developing plans: {1BIO 317.2}

§17 我们现在正在考虑离开编辑部几个月，如果健康状况允许，我们将参加本州（纽约州）的会议，大约5月1日，坐私人马车出发去新英格兰，顺便在奥斯威戈、洛雷恩、波茨坦和香普兰召开会议。我们将很高兴加入位于纽约北面的佛蒙特帐篷布道，然后继续穿过佛蒙特州和新罕布什尔州，前往马萨诸塞州和缅因州。We a{1BIO 317.3}

§18 We are now calculating to leave the office for several months, and if health will permit, attend conferences in this State [New York]; and about the first of May start with private carriage for New England, and hold meetings by the way at Oswego, Lorain, Pottsdam, and Champlain. We should be happy to join the Vermont tent, in northern New York, and follow on with it through Vermont and New Hampshire, on our way to Massachusetts and Maine. {1BIO 317.3}

§19 然而，一次匆忙计划的返回密歇根的旅行，推迟了东部行程。在巴特尔克里克，人们在一间“私人住宅”里开了一次会，因为到目前为止，在该州守安息日的复临信徒还没有自己的礼拜堂。在这里，他有机会讨论《评论与通讯》及其编辑部的未来。他将其描述为“上帝子民的一次事工会”。发表的报告解释了原因: {1BIO 317.4}

§20 A hastily planned trip back to Michigan, however, delayed the start for the East. At Battle Creek a conference was held in “a private house,” for as yet the Sabbathkeeping Adventists had no house of worship in the State. Here he had an opportunity to discuss the future of the Review and the Review office. He wrote of it as “a meeting of interest to God’s people.” The published report told why: {1BIO 317.4}

§21 在巴特尔克里克和附近的弟兄们普遍意识到这项圣工的需要，十分希望在那里建立《评论与通讯》办公室。他们有能力并愿意这样做，而且表现出极大的关心来减轻我们长期以来承受的忧虑和负担。这个地方的气候、水、租金、燃料、物资等价格似乎都合适。（RH 1855.5.15）{1BIO 317.5}

§22 The brethren in Battle Creek and vicinity are generally awake to the wants of the cause, and are anxious to establish the Review office in that place. They are able and willing to do so, and manifest much anxiety to relieve us of those cares and responsibilities which we have too long borne. The climate, water, prices of rent, fuel, provisions, et cetera, seem favorable to the location.—Ibid., May 15, 1855 {1BIO 317.5}

§23 会议结束后的一星期，雅各和爱伦留在巴特尔克里克，并在5月5日安息日与教会在一起。有三个人在场，用怀雅各的话说，“不停地讲道”。但这一次没有说教。他用含蓄的方式报导怀爱伦当众见了一个异象:J {1BIO 318.1}

§24 James and Ellen remained in Battle Creek through the week following the conference, and were with the church on Sabbath, May 5. Three men were present who, as James White put it, “preach constantly.” But this time there was no preaching. In the veiled manner in which he usually referred in print to Ellen’s having a public vision, he wrote: {1BIO 318.1}

§25 主以一种特别的方式带领我们聚会，在我们中间显明祂的能力和良善。在这聚会上，圣徒们因上帝的鼓励和教导，都充满了喜乐和感恩。（同上） {1BIO 318.2}

§26 The Lord took the lead in the meeting in an especial manner, and manifested His power and goodness in our midst. The saints were filled with joy and gratitude to God for the encouragement and instruction given at this meeting.—Ibid. {1BIO 318.2}

§27 现存的记录几乎不能说明“鼓励和教导”的具体内容是什么，但怀爱伦手稿文檔中保存的一段非常有趣的记录，涉及她和天使关于雅各的对话: {1BIO 318.3}

§28 The extant records furnish little as to just what was the nature of the “encouragement and instruction,” except one very interesting item preserved in the E. G. White manuscript files relating to her conversation with the angel about James: {1BIO 318.3}

§29 然后我询问雅各是否会得以幸免，在大艰难时期之前被带走。天使说:“这与你何干?跟随耶稣，随从上帝所启示的旨意。对祂的应许要有坚定的信心。”……{1BIO 318.4}

§30 I then inquired if James would be spared or would be removed before the time of trouble. Said the angel, “What is that to thee? Follow Jesus, follow the opening providence of God. Have unwavering faith in His promises.” ... {1BIO 318.4}

§31 至于编辑部和我们相关的职责，我没有亮光，却被引到上帝所赐的其他异象。“仔细看看它这些异象，不要忘记上帝所启示的旨意。祂一切的教训都要谨守遵行。{1BIO 318.5}

§32 In regard to the office and what our duty is in regard to it, I had no light, but was cited to other visions that God had given. “Look at them carefully; lose not sight of the opening providences of God. Carefully regard all His teachings and obey them.” {1BIO 318.5}

§33 我看到，编辑部的工作人员不应该继续挑他们所负的重担。……他们必须敞开心胸，这样他们的健康才会改善（《文稿》1885年第3号）{1BIO 318.6}

§34 I saw that no longer should those connected with the office bear burdens they have borne.... They must be free in mind, and then their health will improve.—Manuscript 3, 1885. {1BIO 318.6}

§35 在5月的大部分时间里，他们都在密歇根参加和协助帐篷大会。回到家，雅各说： {1BIO 318.7}

§36 Through most of May they were in Michigan attending and assisting in the tent meetings. Returning home, James reported, {1BIO 318.7}

§37 摆脱了编辑部的种种挂虑，与主的忠心分散的信徒聚在一起，我的身体渐渐好了，我的灵也完全自由了。（RH 1855.5.29）{1BIO 318.8}

§38 My health gradually improves, and my spirit is getting perfectly free while freed from the cares of the office, and mingling with the Lord’s faithful, scattered ones.—Ibid., May 29, 1855 {1BIO 318.8}

§39 为期11周的新英格兰之旅

§40 The Eleven-Week Tour Through New England

§41 怀雅各夫妇不是怀雅各所预计的5月1日，而实际上是在6月中旬乘马车开始了另一次穿越新英格兰的旅行。他们穿越佛蒙特州并会见圣工的朋友时，心里受到鼓舞。{1BIO 319.1}

§42 Rather than the first of May, as anticipated by James White, it was mid-June when the Whites actually got off by carriage on another trip through New England. As they traveled up through Vermont and met with friends of the cause their hearts were cheered. {1BIO 319.1}

§43 他会见一些负责人时，发现他们希望把《评论与通讯》编辑部搬到佛蒙特州去；而且他们有责任心，愿意担负起管理它的责任。他们认为，除非在位置更适宜的地方，同道朋友们愿意负起这个责任，否则就应该搬到佛蒙特州。怀雅各宣布說: {1BIO 319.2}

§44 As he interviewed leading workers he found them eager to move the Review office to Vermont and have the responsibility and burden of conducting it, unless the friends of the cause in some more central position would assume this responsibility. White declared: {1BIO 319.2}

§45 我们将不再承擔在罗切斯特所背的负担，也不把編輯部往东或往西搬。这个編輯部是教会的财产。教会必须认识到这个问题，把我们从那些强加给我们的，我们不情愿承担的责任中解脱出来。我们必须要获得自由和休息，否则就会步入坟墓。（RH 1855.8.7）{1BIO 319.3}

§46 We shall no longer bear the burdens we have borne in Rochester; neither shall we move the office, east or west. The office is the property of the church. The church must wake up to this matter, and free us from responsibilities that have been forced upon us, and which we have reluctantly taken. We must have freedom and repose, or go into the grave.—Ibid., August 7, 1855 {1BIO 319.3}

§47 《评论与通讯》编辑部搬到密歇根州巴特尔克里克

§48 The Review Office to Go to Battle Creek, Michigan

§49 与密歇根州和佛蒙特州两处的弟兄们商量，这两个州有最强有力的道义和财政上的支持。怀雅各于1855年8月30日回到罗切斯特，准备把多数人的意见发一个通知。他于九月初用“编辑部”的标题发了通知： {1BIO 319.4}

§50 Having consulted with the brethren in Michigan and Vermont, the two States from which there had been the strongest moral and financial support, on his return to Rochester on August 30 James White was prepared to make the announcement of what seemed to be the consensus of opinion. He did so in early September under the title of “The Office“: {1BIO 319.4}

§51 我们很高兴地告诉大家：密歇根州的弟兄们愉快地接受管理《评论与通讯》编辑部的责任。他们很可能在今年秋天把它搬到密歇根州去。佛蒙特州的弟兄也愿意这样做，但考虑到密歇根州是我们将来工作的中心地带，我们愿意把印刷所建立在那个州。{1BIO 319.5}

§52 We are happy to say that the brethren in Michigan cheerfully take upon themselves the responsibilities of the Review office. They will probably move it to that State this fall. Brethren in Vermont are willing and ready to do the same, but regard Michigan to be more the center of the future field of labor, and are willing that the press should be established in that State. {1BIO 319.5}

§53 印刷所建立到密歇根州巴特尔克里克后，《评论与通讯》可能每周发行一期。至少现在从出版处解放出来是我们的责任和特权。上帝挑选了其他人，比我们能更好地管理《评论与通讯》，担负起这个责任。（RH 1855.9.4）{1BIO 319.6}

§54 The Review will probably be issued weekly after the press shall be established at Battle Creek, Michigan. It will be our duty and privilege to be freed from the office at present, at least. God has raised up others who are better able to conduct the Review, and bear these burdens, than we are.—Ibid., September 4, 1855 {1BIO 319.6}

§55 转变证明了教会的成熟

§56 A Transition Evidencing the Maturity of the Church

§57 在佛蒙特州和密歇根州，都有相当多的具有良好判断力的兄弟们，能够承担怀雅各认为他必须承担的大部分责任。决定作出了，印刷所要搬到巴特尔克里克去，那里的人开始行动起来了。10月2日出版的《评论与通讯》，把密歇根州弟兄们的计划和决定提到了教会的面前： {1BIO 320.1}

§58 There were substantial brethren of good judgment in both Vermont and Michigan capable of assuming most of the responsibilities of which James White felt he must divest himself. The decision having been made that the press would go to Battle Creek, Michigan, the men there went into action. The Review of October 2 placed before the church the steps the Michigan brethren were taking: {1BIO 320.1}

§59 1. 《复临评论》编辑部为教会的财产。{1BIO 320.2}

§60 1. The Advent Review office would remain the property of the church. {1BIO 320.2}

§61 2. 它将搬到密歇根州巴特尔克里克。{1BIO 320.3}

§62 2. It would be moved to Battle Creek, Michigan. {1BIO 320.3}

§63 3. 选出三个人成立财政委员会，委员会的责任是编辑部的搬迁和出版《复临评论》。{1BIO 320.4}

§64 3. A financial committee of three would be chosen, whose duty it was to move the office, and publish the Advent Review. {1BIO 320.4}

§65 4. 号召整个教会的人自愿捐款，支付搬家的支出。{1BIO 320.5}

§66 4. The church-at-large would be called upon to send their freewill offerings to defray the expenses of moving. {1BIO 320.5}

§67 5. 提议制订一个计划，按照这个计划管理《复临评论》编辑部。（RH 1855.10.2） {1BIO 320.6}

§68 5. There was a call for a plan on which the editorial department of the Advent Review would be conducted (Ibid., October 2, 1855). {1BIO 320.6}

§69 两周后出版的下一期《评论与通讯》在封底刊登了两則重要的通告: {1BIO 320.7}

§70 The next issue of the Review, published two weeks later, carried two significant back page items: {1BIO 320.7}

§71 特别通知。改变地址。今后，在进一步的安排完成之前，所有给《评论与通讯》編輯部的信件都应寄往密歇根州巴特尔克里克的怀雅各长老。{1BIO 320.8}

§72 Special Notice. Change of Address. For the future, until further arrangements are made, all letters for the Review office should be addressed to Elder James White, Battle Creek, Michigan. {1BIO 320.8}

§73 大会。如果天意允许，将于11月16日在密歇根州的巴特尔克里克召开大会。{1BIO 320.9}

§74 General Conference. Providence permitting, there will be a general conference at Battle Creek, Michigan, November 16. {1BIO 320.9}

§75 所有人的意见是统一的，大家都表示赞成。十一月这一个月用来建这个小出版社的房子。它位于巴特尔克里克西部边缘的华盛顿街和主街的东南角，并且要把印刷所和与《复临评论》编辑部相关的家庭搬家。怀雅各一家搬到他们租的一间小屋，每周租金1.5美元。早就发出通知，要在11月16日星期五召开的总会，是在新建的礼拜堂开的。这栋建筑为18英尺X24英尺（6米X7米），是为巴特尔克里克24日的圣会准备的。（RH 1935.8.22）这是在1855年建起的三座教会建筑之一。{1BIO 320.10}

§76 The response from the field was uniform and favorable. The month of November was given over to erecting the little publishing house on the southeast corner of Washington and Main streets in the western edge of Battle Creek, and to moving both the press and the families connected with the Advent Review office. The White family moved into a little cottage that they rented for $1.50 a week. The general conference, which had been called for Friday, November 16, met in the newly constructed house of worship, a building eighteen by twenty-four feet, provided for the Battle Creek congregation of twenty-four (Ibid., August 22, 1935). It was one of three church buildings erected in 1855. {1BIO 320.10}

§77 会议的主要活动包括：6.指定亨利?莱昂、戴维?休伊特和威廉M.史密斯——这三人都是巴特尔克里克的，组成一个委员会，调查《评论与通讯》编辑部的财政情况；7.指定乌利亚.史密斯为常驻（或管理）编辑，以及五个通讯编辑——他们是爱荷华州的J.N.安德魯斯、密歇根州的怀雅各和J.H.瓦格纳、纽约州的R.F.科特雷尔和佛蒙特州的斯蒂芬?皮尔斯。备忘录也有如下记载： {1BIO 321.1}

§78 Actions of the conference included the appointment of Henry Lyon, David Hewitt, and William M. Smith, all of Battle Creek, to be a committee to investigate the financial condition of the Review office; and the appointment of Uriah Smith as the resident (or managing) editor, and five corresponding editors. These were J. N. Andrews, of Iowa; James White and J. H. Waggoner, of Michigan; R. F. Cottrell, of New York; and Stephen Pierce, of Vermont. The minutes also recorded: {1BIO 321.1}

§79 8.会议表决，对怀弟兄作为一名编辑在传播现代真理信息上所作的贡献表示感谢。（RH 1855.12.5）{1BIO 321.2}

§80 8. That a vote of thanks be tendered to Brother White for his valuable services as an editor, in spreading the light of present truth.—Ibid., December 5, 1855 {1BIO 321.2}

§81 怀威廉在搬迁时只有14个月大，但他长大后对工作人员非常熟悉，也从父母那里听说了这件事。他描述了巴特尔克里克出版社出版工作的开端: {1BIO 321.3}

§82 William C. White, who was a child of 14 months when the move was made but grew up knowing well the personnel and hearing the story from his parents, described the beginnings of the publishing work in Battle Creek: {1BIO 321.3}

§83 怀雅各现在已经摆脱了业主的负担和责任，被要求担任这家成长中的机构经理。乌利亚?史密斯作为一名作家的能力是公认的，他被选为常驻编辑，这一职责他承担了很多年。斯蒂芬?贝尔登继续担任主管和印刷机的领班。乔治.阿玛登和沃伦.巴契勒负责排版和印刷。{1BIO 321.4}

§84 James White, now freed from the cares and responsibilities of ownership, was asked to act as manager of the growing enterprise. Uriah Smith, whose approved ability as a writer and author was generally recognized, was chosen resident editor, which responsibility he carried for many years. Stephen Belden continued to act as superintendent, and foreman of the typeroom. George Amadon and Warren Bacheller set type and did the presswork. {1BIO 321.4}

§85 现在工人们第一次得到了固定工资。在此之前，他们的工作只得到食宿、少量的衣服补贴和其它被认为是绝对必要的开支。他们是十分希望印刷所支付工资，所以欣然接受每周5美元的报酬。{1BIO 321.5}

§86 And now for the first time the workers were granted a stated salary. Before this, they had worked for room and board, a small allowance for clothing, and such other expenses as were deemed absolutely necessary. But so eager were they that the printing office should pay its way, that they cheerfully accepted only $5 a week for their services. {1BIO 321.5}

§87 本着同样的精神，为了帮助新成立的机构取得成功，怀雅各起初只接受每周4美元的报酬。后来，他得了6美元的周薪，当刊物的成功获得保证时，他得了7美元的周薪。{1BIO 321.6}

§88 In the same spirit, and to help make the newly established enterprise a success, James White at first accepted only $4 a week. Later, he drew $6, and when the success of the work was assured, $7 a week. {1BIO 321.6}

§89 报纸的财务责任归出版委员会。……工作开始转为顺利。该报由双周刊改回周刊，（在1855年到会议召开期间，由于缺乏足够的资金支持，《评论与通讯》由1854年大部分时间的一周一报，改为两周一报，见1855.1.9)。而且订阅费固定在“一卷26期1美元”(每年2美元)，并对传道士和穷人有特殊优惠。该出版社的付费订阅名单在搬迁时接近2500人，并增长迅速。这家报刊在新地点获得了成功。（怀威廉《简述和回忆怀雅各和怀爱伦》，RH 1935.8.22）{1BIO 321.7}

§90 With the financial responsibility of the paper in the hands of the publishing committee ... the work began well. The paper was changed from a biweekly to a weekly, [Through 1855, up to the time of the conference, for lack of adequate financial support, the Review, Although a weekly through much of 1854, lapsed to a biweekly (see Ibid., January 9, 1855).] and the subscription price was fixed at “one dollar for a volume of twenty-six numbers” ($2 a year), with special concessions to the ministers and the poor. The paid subscription list, which stood close to 2,500 at the time of the move, grew rapidly, and the enterprise in its new location was assured of success.—WCW, “Sketches and Memories of James and Ellen G. White,” Ibid., August 22, 1935 {1BIO 321.7}

§91 教义要點——安息日开始的时间

§92 The Doctrinal Point—Time to Begin the Sabbath

§93 星期五晚上，也就是巴特克里克会议开始的那天，参加聚会的人从六点钟开始过安息日，但那时距日落已有一小时。第二天，他们在日落时结束了安息日。在那个安息日，实施了一个以圣经研究为依据的做法的改变。这是教义发展一次有意义和有教益的经历。{1BIO 322.1}

§94 On Friday evening, the day the conference in Battle Creek opened, those assembled commenced the Sabbath at six o’clock, although the sun had been set for an hour. The next day they closed the Sabbath at sunset. During that Sabbath a change in practice based on Bible study had been made. It was an interesting and instructive experience in doctrinal development. {1BIO 322.1}

§95 正如前面章节中提到的，贝约瑟被认为是“安息日真理之父”。作为船长，他驾着自己的船到处航行，熟悉世界各地遵守的作息时间。他的结论是，一年四季，无论何处，都按照赤道的时间，日落一律为下午六点，作为信守安息日正确的指南。圣经把晚上作为新一天开始的标志，“从这日晚上到次日晚上，要守为安息日”(利23:32) 这些话被引用来支持这种观点。1851年4月21日出版的《评论与通讯》刊登了贝约瑟所写的占三个纵栏篇幅的文章，支持以下午六点为安息日起始的时间。{1BIO 322.2}

§96 As noted in earlier chapters, Joseph Bates was considered the father of the Sabbath truth. As captain of his own vessels, he had sailed far and wide and was acquainted with the matter of time-keeping in different parts of the world. It was his conclusion that time as kept at the equator, with sunset uniformly at 6:00 P.M., was the proper guide to Sabbathkeeping, regardless of season of the year or location. The Scriptures called for evening marking the beginning of the new day, and the words “from even unto even, shall ye celebrate your sabbath” (Leviticus 23:32) were cited in support of this point. The April 21, 1851, issue of the Review carried a three-column article by Joseph Bates in support of the six o’clock time. {1BIO 322.2}

§97 1847-1848年，在缅因州，有人认为，安息日始于日出。他们引用太28:1里的话来支持他们的理论：“安息日将尽，七日的头一日，天快亮的时候” (见RH 1868.2.25)怀爱伦得到的异象，原则上制止了这个错误，因为天使反复讲了经文中的这些话——“从晚上到晚上，要守为安息日。” {1BIO 322.3}

§98 In the State of Maine in 1847-1848, some took the position that the Sabbath commenced at sunrise, quoting as support, Matthew 28:1: “In the end of the sabbath, as it began to dawn toward the first day of the week” (see The Review and Herald, February 25, 1868). A vision given to Ellen White checked this error in principle, for the angel repeated the words of the scripture “From even unto even, shall ye celebrate your sabbath.” {1BIO 322.3}

§99 有些人从日落到日落遵守安息日(怀雅各致“我亲爱的兄弟”，1848年7月2日，又见RH 1868.2.25)但大多数人支持贝约瑟，怀雅各和怀爱伦也支持他。本书第13章叙述了1848年6月下旬在康涅狄格上帝所赐的经历，似乎证实了6点钟这个时间。这个问题仍然没有得到最终的解决，1854年6月，怀雅各请求威斯康星州的D.P.霍尔研究这个问题并做出解答。(RH 1855.12.4)。{1BIO 322.4}

§100 There were a few who observed the Sabbath from sundown to sundown (JW to “My Dear Brother,” July 2, 1848; see also Ibid., February 25, 1868), but the majority stood with Bates, as did James and Ellen White. The charismatic experience in Connecticut in late June, 1848, recounted in chapter 13, seemed to confirm the six o’clock time. Still the matter was not settled conclusively, and in June, 1854, James White requested D. P. Hall in Wisconsin to give study to the matter and come up with an answer (Ibid., December 4, 1855). {1BIO 322.4}

§101 在这个请求还没得到结果时，他转向约翰?安德鲁斯，诚恳地请求他拿起圣经并找出证据来解决这个问题。安德鲁斯为此准备了一篇文章。去年11月，他与父母在前往爱荷华州的途中，经过巴特尔克里克时，把这篇文章交给了怀爱伦。巴特克里克会议安息日早晨的圣经学习宣读了这篇文章。安德鲁斯用从九段《旧约》经文和两段《新约》经文，证明了安息日的从“晚上”到“晚上”指的是日落(同上)。{1BIO 323.1}

§102 When this request failed to yield fruit, he turned to John Andrews with the earnest request that he take his Bible and bring evidence to settle the question. Andrews prepared a paper on the matter. As he passed through Battle Creek with his parents in November on his way to Iowa, he left this in the hands of James White. The reading of this paper became the Sabbath morning Bible study at the conference in Battle Creek. From nine texts in the Old Testament and two from the New, Andrews demonstrated that “even” and “evening” of the Sabbath were identical with sunset (Ibid.). {1BIO 323.1}

§103 安息日早上读这篇文章的时候，可以看出贝约瑟所提倡的六点钟在原则上是没有错的——因为它规定安息日要在晚上开始——但在细节上却有错。现在，随着日落时间的立场得到圣经证据的充分支持，所有的会众，包括教会的领袖们，都愿意接受了这亮光，并准备改变他们的做法。但除了两位——贝约瑟和怀爱伦。{1BIO 323.2}

§104 As the paper was read that Sabbath morning, it could be seen that while the six o’clock time advocated by Bates was in principle not incorrect—for it called for beginning the Sabbath in the evening—in detail there was an error. Now with the position of sunset time so amply supported by Scripture evidence, all the congregation, which included the church’s leaders, readily accepted the light and were prepared to shift their practice. All, that is, but two—Joseph Bates and Ellen White. {1BIO 323.2}

§105 贝约瑟的观点已经被广泛接受，并已经得到支持。他是受人尊敬的最早传安息日道理的传道者，要接受由年轻的约翰?安德魯斯提出的观点，他没有一点思想准备！他要维护他自己的观点。1848年，怀爱伦接受的异象纠正了日出时间，并确认“晚上时间”，但对六点钟的说法并没有评论。{1BIO 323.3}

§106 Bates’s position had been generally accepted and defended. He was the venerable apostle of the Sabbath truth. He was unready to accept what had been presented by the youthful John Andrews, and he would stand in defense of his position. The vision given to Ellen White in 1848, correcting the sunrise time and confirming “evening time,” had nothing to say about the six o’clock time being in error. {1BIO 323.3}

§107 怀爱伦的理由是，六点的时间是一个惯例，沿用了近十年。这样遵循的安息日对于她来说是一大幸事，而且天使并没有说它有错。现在必须改变吗？从安息日到星期日的会议上，这些事情没有结果，但是这是一个棘手的分歧点！随着时间的推移，分歧必会加深。最后还是上帝介入了。{1BIO 323.4}

§108 Ellen White reasoned that the six o’clock time had been a matter of practice for nearly a decade. The Sabbath so kept had been a great blessing to her, and the angel had said nothing about its being in error. Must a change be made now? Thus matters stood through the rest of the Sabbath and through Sunday as the members met in conference, but this was a rather touchy point of division that was bound to widen as time went on. Then the God of heaven stepped in. {1BIO 323.4}

§109 关于发生的事情，怀爱伦写道: {1BIO 324.1}

§110 Of what took place, Ellen White wrote: {1BIO 324.1}

§111 1855年11月20日，在祷告之时，主的灵忽然大有能力地临到我，把我提进异象中。（1T 113）.

§112 November 20, 1855, while in prayer, the Spirit of the Lord came suddenly and powerfully upon me, and I was taken off in vision.—Testimonies for the Church, 1:113.

§113 她注意到许多问题，其中包括安息日开始的时间。她和天使讨论了这件事。这段对话很有启发性: {1BIO 324.2}

§114 Her attention was called to many points, among them the time to commence the Sabbath. She discussed the matter with the angel. This conversation is very enlightening: {1BIO 324.2}

§115 我看见的经文是：“从晚上到晚上，要守为安息日”（利23:32）。天使说：“要接受上帝的话，阅读它，理解它，你就不会犯错误。要仔细地读，你就会发现什么是晚上，以及晚上是什么时候。”{1BIO 324.3}

§116 I saw that it is even so: “From even unto even, shall ye celebrate your sabbath.” Said the angel: “Take the Word of God, read it, understand, and ye cannot err. Read carefully, and ye shall there find what even is and when it is.” {1BIO 324.3}

§117 我问天使关于安息日的开始时间，上帝有没有对祂的子民不悦。我蒙指示回顾了安息日初兴起的时候，并随着上帝的子民直到现在，但没有看到主不悦纳，或不嘉许他们。{1BIO 324.4}

§118 I asked the angel if the frown of God had been upon His people for commencing the Sabbath as they had. I was directed back to the first rise of the Sabbath, and followed the people of God up to this time, but did not see that the Lord was displeased, or frowned upon them. {1BIO 324.4}

§119 我问为何这样，以致我们这么晚才必须改变安息日开始的时间。天使说：“你将要明白，但还没有明白。”天使说：“若是亮光来到，而人们不顾或拒绝那亮光，就会被定罪，上帝也会不悦；但在亮光来到之前，是没有罪的，因为他们没有亮光可以拒绝。”{1BIO 324.5}

§120 I inquired why it had been thus, that at this late day we must change the time of commencing the Sabbath. Said the angel: “Ye shall understand, but not yet, not yet.” Said the angel: “If light come, and that light is set aside or rejected, then comes condemnation and the frown of God; but before the light comes, there is no sin, for there is no light for them to reject.” {1BIO 324.5}

§121 我见到有些人心中以为主曾说明安息日从六点开始，然而我只看到是“从晚上”开始的，于是就推断出晚上就是六点。{1BIO 324.6}

§122 I saw that it was in the minds of some that the Lord had shown that the Sabbath commenced at six o’clock, when I had only seen that it commenced at “even,” and it was inferred that even was at six. {1BIO 324.6}

§123 我看到上帝的仆人们必须团结起来，同心合意。（1T 116）{1BIO 324.7}

§124 I saw that the servants of God must draw together, press together.—Ibid., 1:116. {1BIO 324.7}

§125 他们团结起来了。异象纠正了怀爱伦和贝约瑟的错误，他们诚恳地接受了异象。安息日开始的时间这个问题解决了——是在圣经研究的基础上解决的，通过异象得到证实。这确实是上帝引导的一次重要经历，乌利亚?史密斯后来评论道: {1BIO 324.8}

§126 And they did. The vision set Ellen White and Joseph Bates straight, and they accepted the vision wholeheartedly. The matter of the time to commence the Sabbath was forever settled—settled on the basis of Bible study, confirmed by vision. It was indeed a significant experience in God’s leadings, one that Uriah Smith was later to comment on: {1BIO 324.8}

§127 唯恐有人说，怀姐妹改变了她的看法，因此才有了异象，我们要指出，在异象中向她展示有关安息日开始的时间，与在赐下异象时她自己的观点是相反的。（RH 1864.8.30）{1BIO 324.9}

§128 Lest any should say that Sister White, having changed her sentiments, had a vision accordingly, we will state that which was shown her in vision concerning the commencement of the Sabbath was contrary to her own sentiment at the time the vision was given.—The Review and Herald, August 30, 1864. {1BIO 324.9}

§129 这段经历带来的深刻教训

§130 The Impressive Lesson Taught by this Experience

§131 几年后，怀雅各用这次经历来证明异象与圣经研究的关系，他写道: {1BIO 325.1}

§132 Some years later, James White, using the experience as a demonstration of the relation of the visions to Bible study, wrote: {1BIO 325.1}

§133 问题自然会出现。如果赐下异象是为了纠正错误，为什么她没有早一些看到六点钟的错误呢？我一直很感恩，因为上帝按祂自己的合适时间纠正了错误，并不让我们在这一点上存在不幸的分歧。但是，亲爱的读者，主在这一点上的作为与属灵恩赐的正确地位是和谐一致的。{1BIO 325.2}

§134 The question naturally arises, If the visions are given to correct the erring, why did she [Mrs. White] not sooner see the error of the six o’clock time? For one, I have ever been thankful that God corrected the error in His own good time, and did not suffer an unhappy division to exist among us upon the point. But, dear reader, the work of the Lord upon this point is in perfect harmony with His manifestations to us on others, and in harmony with the correct position upon spiritual gifts. {1BIO 325.2}

§135 在主的仆人殷勤查考祂的话之前，祂显然不愿用圣灵的恩赐教导祂子民有关圣经的问题。关于安息日开始的时间，当主的仆人殷勤查考了圣经，多数人已经确定，但一些人在这个问题有与整个团体不一致的危险时，上帝才彰显祂的慈爱，通过圣灵的恩赐完成这项合适的工作。 {1BIO 325.3}

§136 It does not appear to be the desire of the Lord to teach His people by the gifts of the Spirit on the Bible questions until His servants have diligently searched His Word. When this was done upon the subject of time to commence the Sabbath, and most were established, and some were in danger of being out of harmony with the body on this subject, then, yes, then was the very time for God to magnify His goodness in the manifestation of the gift of His Spirit in the accomplishment of its proper work. {1BIO 325.3}

§137 圣经赐给我们作为信仰和责任的准则，我们奉命要查考圣经。如果我们因没有查考圣经，或缺乏献身和属灵见识，沒有理解和完全服从真理，上帝本着祂的怜悯在祂自己的时间里藉着祂圣灵恩赐的显现纠正我们，我们就要谦卑地承认祂的怜悯,赞美祂以无限的善良居尊纠正我们，而不要抱怨祂以前没这样做。{1BIO 325.4}

§138 The sacred Scriptures are given us as the rule of faith and duty, and we are commanded to search them. If we fail to understand and fully obey the truths in consequence of not searching the Scriptures as we should, or a want of consecration and spiritual discernment, and God in mercy in His own time corrects us by some manifestation of the gifts of His Holy Spirit, instead of murmuring that He did not do it before, let us humbly acknowledge His mercy, and praise Him for His infinite goodness in condescending to correct us at all. {1BIO 325.4}

§139 接着他提醒并重申了对余民教会预言恩赐的一贯立场: {1BIO 325.5}

§140 Then he admonished, reiterating his consistent position on the gift of prophecy in the remnant church: {1BIO 325.5}

§141 这些恩赐在教会中要有其应有的地位。上帝从来没有把它们摆在最前面，吩咐我们仰望他们，引导我们走真理的路，和通往天堂的路。要高举祂的话。《旧约》和《新约》是人类的明灯，照亮通往天国之路。要遵循圣经。但如果你偏离了圣经的真理，就有沦丧的危险，也许上帝会在祂选择的时间纠正你，带你回到圣经，拯救你。（RH 1868.2.25）{1BIO 325.6}

§142 Let the gifts have their proper place in the church. God has never set them in the very front, and commanded us to look to them to lead us in the path of truth, and the way to heaven. His Word He has magnified. The Scriptures of the Old and New Testament are man’s lamp to light up his path to the kingdom. Follow that. But if you err from Bible truth, and are in danger of being lost, it may be that God will in the time of His choice correct you, and bring you back to the Bible, and save you.—Ibid., February 25, 1868 {1BIO 325.6}

§143 忽视了预言之灵

§144 The Neglect of the Spirit of Prophecy

§145 会议还讨论了另一件重要的事情，就是预言之灵在他们中间的影响力似乎在下降。怀爱伦在报导会议结束之际所见的异象时谈到了这一点: “我见到主的灵渐渐离开教会了”（1T 113）。几周后她就此事回顾写道: {1BIO 326.1}

§146 But there was another matter of large importance to which the conference addressed itself, and that was a seeming decline of the influence of the Spirit of Prophecy in their midst. Ellen White was to speak of it in reporting the vision given at the close of the conference: “I saw that the Spirit of the Lord has been dying away from the church.”—Testimonies for the Church, 1:113. Looking back a few weeks later, she wrote: {1BIO 326.1}

§147 近来异象越来越少，我为上帝的儿女作的见证也没有了。我以为我在上帝圣工中的工作已经做完了，我没有别的本分要尽了，只需拯救我自己的灵魂并细心照顾我的小家庭。（RH 1856.1.10）{1BIO 326.2}

§148 The visions have been of late less and less frequent, and my testimony for God’s children has been gone. I have thought that my work in God’s cause was done, and that I had no further duty to do, but to save my own soul, and carefully attend to my little family.—The Review and Herald, January 10, 1856. {1BIO 326.2}

§149 在会议报告中，怀雅各写到了与会者对教会属灵福气的关注。他提到，“有一些评述和言论，提到余民明显地背离了信息的精神，背离了最初接受之人所走谦卑正直的道路。他们表达了强烈的愿望，并向上天虔诚地祈祷，恳求余民曾拥有的奉献，牺牲和圣洁的精神回来”。(RH 1855.12.4) {1BIO 326.3}

§150 In his report of the conference James White wrote of the concern of those at the meeting for the spiritual welfare of the church. He mentioned that there were “remarks and confessions relative to the evident departure of the remnant from the spirit of the message, and the humble, straight forward course taken by those who first embraced it. Strong desires were expressed, and fervent prayers were offered to heaven, for the return of the spirit of consecration, sacrifice, and holiness once enjoyed by the remnant.”—Ibid., December 4, 1855 {1BIO 326.3}

§151 他们不知怎么突然意识到，这可能是由于教会忽视了与异象的关系。为了避免让他们希望通过《评论与通讯》传达第三位天使信息的人产生偏见，他们已经将近五年没有在报纸上发表过任何异象了。怀雅各也只有两次在他的文章或社论中提到过这些异象。这些例外是:(1)1854年10月，当信使会攻击他将异象置于圣经之上时，他重印了1851年4月21日发表在《评论与通讯》第一卷中的一篇文章，(2) 1855年10月16日，他在五篇短文中，对教会在这一问题上的立场进行了详尽的辩护。在其中的一篇文章中，他可能在设法表明安息日复临信徒的教义不依赖异象方面走得有点远了。这似乎导致一些人得出结论——与他的目的完全相反——认为他在贬低这些异象。在一篇名为《考验》的文章中，他宣称: {1BIO 326.4}

§152 Somehow the sense swept over them that this may have been the result of neglect on the part of the church in its relation to the visions. To avoid prejudicing those they hoped to reach with the third angel’s message through the Review and Herald, they had published none of the visions in the paper for nearly five years, and only twice had James White referred to the visions in his articles or editorials. These exceptions were (1) in October, 1854, when under attack from the Messenger party for putting the visions ahead of the Bible, he reprinted an article that had appeared in the first volume of the Review on April 21, 1851; and (2) on October 16, 1855, in five brief articles, quite an extended defense of the position of the church in the issue. In one of these he may, in one statement, have gone a little too far in exercising his attempts to show that Seventh-day Adventist doctrines were not dependent on the visions. It seems this led some to conclude—quite contrary to his purpose—that he was downgrading the visions. In the one titled “A Test” he declared: {1BIO 326.4}

§153 有一等人决意指责《评论与通讯》及其编辑把怀夫人的异象作为教义和基督徒交往试验标准。要注意这些人所扮演的角色，他们的目的是欺骗一些人。T{1BIO 327.1}

§154 There is a class of persons who are determined to have it that the Review and its conductors made the views of Mrs. White a test of doctrine and Christian fellowship. It may be duty to notice these persons on account of the part they are acting, which is calculated to deceive some. {1BIO 327.1}

§155 《评论与通讯》与怀夫人的异象有什么关系呢?其专栏发表的观点都来自圣经。《评论与通讯》的作者从未在任何问题上以异象为权威。五年来，《评论与通讯》没有发表过一个异象。它的座右铭是“圣经，唯有圣经才是信仰和责任的唯一准则”。既然如此。这些人为什么要指责《评论与通讯》支持怀夫人的观点呢?”(RH 1855.10.16) {1BIO 327.2}

§156 What has the Review to do with Mrs. White’s views? The sentiments published in its columns are all drawn from the Holy Scriptures. No writer of the Review has ever referred to them as authority on any point. The Review for five years has not published one of them. Its motto has been “The Bible and the Bible alone, the only rule of faith and duty.” Then why should these men charge the Review with being a supporter of Mrs. White’s views?—Ibid., October 16, 1855 {1BIO 327.2}

§157 怀雅各随后提醒读者注意他在过去八年中始终如一的立场。他提到了他发表的声明，从1847年《致“小群”》开始。他曾在其中宣布: {1BIO 327.3}

§158 James White then called the attention of his readers to his consistent position during the past eight years. He referred to his published statements, beginning with what appeared in A Word to the “Little Flock” in 1847. There he had declared: {1BIO 327.3}

§159 圣经是一个完美和完整的启示，是我们信心和行为的唯一准则。但根据彼得的见证，没有理由认为上帝在这末世不会藉着梦和异象，显示祂的话在过去、现在和将来的应验。真正的异象赐下是要带领我们到上帝和祂书面的道面前，但那些提出信心和行为的新准则、背离圣经的异象则不可能来自上帝，应予以拒绝。（同上）{1BIO 327.4}

§160 The Bible is a perfect and complete revelation. It is our only rule of faith and practice. But this is no reason why God may not show the past, present, and future fulfillment of His Word in these last days, by dreams and visions, according to Peter’s testimony. True visions are given to lead us to God and to His written word; but those that are given for a new rule of faith and practice, separate from the Bible, cannot be from God and should be rejected.— Ibid. {1BIO 327.4}

§161 为了说明他的观点，他引用了他多年来发表的其它声明，这些声明丝毫没有贬低异象。但是他在十月中旬使用了强硬的措辞，并且由于《评论与通讯》中没有发表异象，这在一些人心中似乎削弱对余民教会中预言恩賜之重要性的认识。这一点在迁往巴特尔克里克市之后当地教会就感觉到的。{1BIO 328.1}

§162 In attempting to make his point, he quoted other statements he had made through the years, which in no way downgrade the visions. But it was strong language he had used in mid-October, and it would appear that this, with the absence of visions in the Review, had undercut in the minds of some the importance of the gift of prophecy in the remnant church. This was felt at the conference in Battle Creek right after the move to that city. {1BIO 328.1}

§163 不管怎样，会议已经开始考虑这个问题了。其投票通过的决议包括: {1BIO 328.2}

§164 At any rate, the conference was led to give consideration to the matter. Among its resolutions was the vote: {1BIO 328.2}

§165 9. 指定贝约瑟、J.H.瓦格纳和M.E.科内尔代表会议向圣徒们宣讲教会的恩赐。（RH 1855.12.4）{1BIO 328.3}

§166 9. That Joseph Bates, J. H. Waggoner, and M. E. Cornell be appointed to address the saints on behalf of the conference, on the gifts of the church.—Ibid., December 4, 1855 {1BIO 328.3}

§167 这段话作为会议决议发表在同期的《评论与通讯》，很有启发性，不久将再次提到。{1BIO 328.4}

§168 That address, appearing in the same issue of the Review as the conference actions, is quite revealing and will be mentioned again shortly. {1BIO 328.4}

§169 回顾会议的最后一次聚集，怀雅各在写了弟兄们对教会属灵状态的忧虑之后写道： {1BIO 328.5}

§170 Now, back to the last meeting of the conference, James White, after writing of the distress of the brethren over the spiritual state of the church, reported: {1BIO 328.5}

§171 我们在天上忍耐温柔的父，对祂等候的儿女微笑，并向他们显明祂的能力，使他们喜乐。弟兄们分开的时候，精神振奮，滿受鼓舞。（同上）{1BIO 328.6}

§172 Our long-suffering and tender Father in heaven smiled upon His waiting children, and manifested His power to their joy. The brethren separated greatly refreshed and encouraged.—Ibid. {1BIO 328.6}

§173 “会议致辞”

§174 The “Conference Address”

§175 在会议上感觉到的不安状况导致了要求会议就“教会的恩赐”發表致辞。致辞的开头是忏悔的话: {1BIO 328.7}

§176 The disquieting situation sensed at the conference led to the action calling for a conference address “on the gifts of the church.” This address opened with penitent words: {1BIO 328.7}

§177 亲爱的分散各地的圣徒：向你们致以问候:鉴于目前我们施恩之主事业的低落状态,我们觉得应在上帝面前谦卑下来,承认我们的不忠和离开主的道路,使圣洁的灵担忧，使自己的心受累,使众善的仇敌有机会因分散的羊群中信心和灵性衰落而欢喜雀跃。（同上）{1BIO 328.8}

§178 To the Dear Saints Scattered Abroad, Greeting: In view of the present low state of the precious cause of our blessed Master, we feel to humble ourselves before God, and confess our unfaithfulness and departure from the way of the Lord, whereby the spirit of holiness has been grieved, our own souls burdened, and an occasion given to the enemy of all righteousness to rejoice over the decline of faith and spirituality amongst the scattered flock.—Ibid. {1BIO 328.8}

§179 致辞紧接着谈到了圣灵在教会中的恩赐，并承认: {1BIO 329.1}

§180 The address comes immediately to the subject of the gifts of the Spirit in the church and confesses: {1BIO 329.1}

§181 我们既没有感激领受我们恩慈之主给予祂子民恩赐的光荣特权;又非常害怕因为忽略了教会所蒙的福气，而使圣灵担忧。……{1BIO 329.2}

§182 Nor have we appreciated the glorious privilege of claiming the gifts which our blessed Master has vouchsafed to His people; and we greatly fear that we have grieved the Spirit by neglecting the blessings already conferred upon the church.... {1BIO 329.2}

§183 在过去的经历中，我们因上帝的良善而喜乐；祂对祂的子民显明了祂的关怀，通过祂圣灵的运作，引导我们走祂的道路，纠正我们的错误。在第三位天使的信息中，大多数守安息日的人都坚定地相信，主是通过指定的方法从旷野召出祂的教会，使我们的信心统一。我们是指的是上帝应许“在末后的日子”赐给余民的异象。{1BIO 329.3}

§184 We have also, in our past experience, been made to rejoice in the goodness of our God who has manifested His care for His people by leading us in His way and correcting our errors, through the operations of His Spirit; and the majority of Sabbathkeepers in the third angel’s message have firmly believed that the Lord was calling His church out of the wilderness by the means appointed to bring us to the unity of the faith. We refer to the visions which God has promised to the remnant “in the last days.” {1BIO 329.3}

§185 接下来谈到预言之灵与圣经的关系: {1BIO 329.4}

§186 The relation of the Spirit of Prophecy to the Bible was next dealt with: {1BIO 329.4}

§187 我们也不像有些人说的，把这些恩赐或它们的表现看得高于圣经;相反，我们用圣经来试验它们，以圣经为判断凡事的伟大准则;因此，凡在精神和教训上与圣经不一致的，我们就毫不犹豫地拒绝。但是正如我们无法相信一个泉源同时会流出甜水和苦水,或者坏树能结出好果子,我们也无法相信仇敌会团结圣徒的心,导致柔和、谦卑、圣洁的生活,在上帝面前深深自省,承认我们的错误。

§188 Nor do we, as some contend, exalt these gifts or their manifestations, above the Bible; on the contrary, we test them by the Bible, making it the great rule of judgment in all things; so that whatever is not in accordance with it, in its spirit and its teachings, we unhesitatingly reject. But as we cannot believe that a fountain sends forth at the same place sweet water and bitter, or that an evil tree brings forth good fruit, so we cannot believe that that is of the enemy which tends to unite the hearts of the saints, to lead to meekness and humility and holy living, and incites to deep heart-searching before God, and a confession of our wrongs.

§189 面对问题的症结，致辞的作者认识到一种肯定会让上帝不悦的态度: {1BIO 329.5}

§190 Squaring up to the crux of the matter, the authors of the address recognized an attitude that was surely displeasing to God: {1BIO 329.5}

§191 我们既认为这些异象是出于上帝的旨意，就必须承认，我们一方面把它们当作来自上帝的信息，而实际上把它们与人类的发明放在一个水平上，这就是言行不一，是一直让上帝不高兴的。我们担心这是因为我们不愿意忍受基督的羞辱(那确实是比地上的财宝更大的财富)，并且希望照顾我们对手的情绪。但圣经和我们自己的经验告诉我们，这样做是不值得尊敬的，也不能使上帝的事业向前推进。{1BIO 329.6}

§192 While we hold these views as emanating from the divine mind, we would confess the inconsistency (which we believe has been displeasing to God) of professedly regarding them as messages from God, and really putting them on a level with the inventions of men. We fear that this has resulted from an unwillingness to bear the reproach of Christ (which is indeed greater riches than the treasures of earth), and a desire to conciliate the feelings of our opponents; but the Word and our own experience have taught us that God is not honored, nor His cause advanced, by such a course. {1BIO 329.6}

§193 我们既然认为它们来自上帝，与祂书面的话语完全一致，就必须承认自己有义务遵守它们的教训，并因它们的警告而得到纠正。我们说它们是来自上帝的，却不接受它们的检验，等于是说上帝的旨意不是基督徒的检验标准或准则。{1BIO 330.1}

§194 While we regard them as coming from God, and entirely harmonizing with His written word, we must acknowledge ourselves under obligation to abide by their teaching, and be corrected by their admonitions. To say that they are of God, and yet we will not be tested by them, is to say that God’s will is not a test or rule for Christians. {1BIO 330.1}

§195 致辞中还有更多的内容，但这里已介绍了主要内容。这种谦卑的认罪和忠于上帝领导的宣告很快就显示出成果来。怀雅各写到这段痛苦的经历和充满希望的结果说: {1BIO 330.2}

§196 There was more in the address, but the main points have here been brought forward. The fruitage of this humble confession and declaration of loyalty to God’s leadings was soon evident. Wrote Ellen White of the painful experience and its hopeful outcome: {1BIO 330.2}

§197 11月，我们在巴特尔克里克上一次的会议上，上帝为我们做了工作。上帝的仆人们认真思考了教会的恩赐。既然上帝不乐意祂的子民轻视和忽略祂的恩赐,我们就有一个愉快的前景,祂的笑容又将临到,祂将慈祥而宽厚地复兴祂的恩赐,让这些恩赐活跃在教会里,鼓励沮丧消沉的人,纠正和责备犯错的人。（RH 1856.1.10） {1BIO 330.3}

§198 At our late conference at Battle Creek, in November, God wrought for us. The minds of the servants of God were exercised as to the gifts of the church, and if God’s frown had been brought upon His people because the gifts had been slighted and neglected, there was a pleasing prospect that His smiles would again be upon us, and He would graciously and mercifully revive the gifts again, and they would live in the church, to encourage the desponding and fainting soul, and to correct and reprove the erring.—Ibid., January 10, 1856 {1BIO 330.3}

§199 在1855年11月的这次会议上所发生的事件和经历，可以被认为是安息日复临信徒历史上的一个转折点。随着教会接受了出版工作的责任，预言之灵得到了应有的地位，传道士们的工作得到了祝福，出版事业兴旺起来，圣工向前发展。{1BIO 330.4}

§200 The events and experiences at this conference of November, 1855, may well be considered as marking a turning point in Seventh-day Adventist history. With the church accepting the responsibility for its publishing work, and the Spirit of Prophecy now given its rightful place, added blessing attended the labors of the ministers, the publishing enterprise prospered, and the work moved forward. {1BIO 330.4}

§201 第21章在变化了的气氛中工作(1856年)

§202 Chapter 21—(1856) Working in a Changed Atmosphere

§203 1855年11月下旬，教会领袖们聚集在巴特尔克里克召开会议时，人们普遍感到事情的不对劲。当时起草的会议致辞似乎指出了这一痛苦局面的要害——预言之灵无论是在发表的文章里，还是在信徒的心中都没有得到应有的地位。在过去五年里，《评论与通讯》一次也没有登载过上帝给怀爱伦的异象，几乎没有提到过上帝通过异象鼓励、保护和劝勉他的子民。{1BIO 331.1}

§204 When the church leaders assembled for the conference in Battle Creek in late November, 1855, it was with a pervading sense that things were not right. The conference address drawn up at the time seemed to hold the key to the distressing situation—the Spirit of Prophecy had not been given its proper place, either in the published word or in the hearts of the believers. During the past five years the Review and Herald had not published even one vision given by God to Ellen White, and but very, very little had been said about God communicating with His people to encourage, guard, and counsel them through the visions. {1BIO 331.1}

§205 1851年，怀爱伦的第一本64页的小书出版了，里面确实介绍了过去七年里的许多异象。但为了不冒犯一般信徒，《评论与通讯》对于异象保持沉默；编辑所做的也只不过辩护说，末世的异象是有圣经的依据。现在既承认疏忽，并决定把这种恩赐放到教会的适当位置，整个气氛就改变了。1855年12月4日，在巴特尔克里克出版的《评论与通讯》第一期，发表了会议的备忘录和致辞。这一期的报头上印着常驻编辑为乌利亚?史密斯，怀雅各为通讯编辑之一。T{1BIO 331.2}

§206 True, in 1851, Ellen White’s first little sixty-four-page book, which presented many of the visions of the past seven years, had been published and circulated. But with the intent of not offending the general public, the Review had become silent on the visions, and its editor had done no more than maintain the propriety of visions in the last days. Now, with the confessions of neglect and the determination to place the gift in its proper place in the church, the whole atmosphere changed. The minutes of the conference and the conference address were published December 4 in the first issue of the Review printed in Battle Creek. This issue carried Uriah Smith’s name on the masthead as resident editor, and James White as one of the corresponding editors. {1BIO 331.2}

§207 立即在方针、策略上出现了明显的改变。12月18日出版的期刊上，刊登了一篇题为“耶稣的见证”的社论，占了两页，是怀雅各为余民教会“预言之灵”的出现而作的辩护。从引证《启示录》12：17开始，他在整篇文章中，用圣经支持属灵恩赐的持续的获得，直到世界的末日。在文章的结尾，提到圣经关于真先知的测试标准。{1BIO 331.3}

§208 Immediately a change in policy became evident. In the issue of December 18, in a two-page editorial titled “The Testimony of Jesus,” James White defended the Spirit of Prophecy in the remnant church. Beginning with Revelation 12:17,he carried through the scriptural support for the continuing ministry of the gift of prophecy till earth’s last days, and closed with the Biblical tests of the true prophet. {1BIO 331.3}

§209 随后，另一位通讯编辑，来自纽约米尔格罗夫的罗斯韦尔?科特雷尔发表了一篇文章，以J.M.斯蒂芬森的批评为背景，阐述了他对异象的看法。斯蒂芬森现在正在更正他曾经主张的观点。科特雷尔对斯蒂芬森说: {1BIO 332.1}

§210 This is followed by a communication from Roswell F. Cottrell, of Mill Grove, New York, another corresponding editor, dealing with the visions in the setting of the criticisms of J. M. Stephenson, who was now rejecting the message he once advocated. Addressing Stephenson, Cottrell declared: {1BIO 332.1}

§211 我们不能结伙反对上帝所拣选向世人传达最后信息的人。……异象若不是出于上帝，则必然是无效的。我们祈求上帝加速时日。但我们在他们身上看不到有与上帝的诫命——训诲与法度——相抵触的地方。这些是圣经所提供的试验标准，用来辨别诸灵的。所以我们看不出他们有什么危险。（RH 1855.12.18）{1BIO 332.2}

§212 We cannot engage in a faction against those whom God made choice of to introduce the last message to the world.... If the visions are not of God, they will surely come to nought; and we pray God to hasten the day. But we have not been able to discover anything in them which conflicts with the commandments of God—the law and the testimony—which are the test given us by inspiration, by which to try the spirits. Therefore we see no danger from them.—The Review and Herald, December 18, 1855. {1BIO 332.2}

§213 怀爱伦评论科特雷尔的文章说:罗斯威尔兄弟写得多好啊!一针见血，大有裨益。（《信函》1856年第9号）{1BIO 332.3}

§214 Ellen White commented on Cottrell’s article: What a nice piece Brother Roswell wrote! It hit the nail on the head; it will do much good.—Letter 9, 1856. {1BIO 332.3}

§215 11月20日异象的主要内容是这样发表的:怀爱伦立即把它写了出来，安息日晚上在巴特尔克里克教会宣读。教会则一致投票同意将其出版，让全体信徒都能读到。于是排版印刷为两页的文章。文章中的一些标题按1885年重印时所列有《弟兄的看守者》、《安息日开始的时间》、《反对真理的人》和《预备迎见主》。{1BIO 332.4}

§216 The publication of the main features of the vision of November 20 came about like this: Ellen White wrote it out immediately and on Sabbath evening read it to the Battle Creek church. The church in turn voted unanimously that it should be published and made available to the entire body of believers. It was set in type and printed as one article in a two-page sheet, some of the topics being—as given headings in an 1885 reprinting—“Thy Brother’s Keeper,” “Time to Begin the Sabbath,” “Opposers of the Truth,” and “Prepare to Meet the Lord.” {1BIO 332.4}

§217 这份材料结尾处的一段小字体解释，说明发展中教会的主要负责人对它的看法： {1BIO 332.5}

§218 The manner in which this little document was looked upon by leading men in the developing church is revealed in a small-type note at its close: {1BIO 332.5}

§219 我们在下面签名的人，既目睹了上述异象，便认为非常有必要将之发表，这是为了教会的益处，因为它含有重要的真理和警告。{1BIO 332.6}

§220 We, the undersigned, being eyewitnesses when the above vision was given, deem it highly necessary that it should be published, for the benefit of the church, on account of the important truths and warnings which it contains. {1BIO 332.6}

§221 (签名)(Signed)M.E.科内尔

§222 M. E. Cornell Jos. Bates

§223 瓦格納J.哈特

§224 J. H. Waggoner J. Hart

§225 乌利亚.史密斯

§226 G. W. Amadon Uriah Smith

§227 不久之后，这份材料，连同1855年5月5日所见的异象，发表为一本16页的小册子。虽然没有编号，但后来被归为《证言》第一号。{1BIO 333.1}

§228 Shortly afterward, the material, along with a vision given May 5, 1855, was published in a sixteen-page pamphlet. Although not numbered, it turned out to be Testimony No. 1. {1BIO 333.1}

§229 怀雅各夫妇和他们的家

§230 The Whites and the White Home

§231 会议结束后，气氛发生了变化，这反映在怀爱伦在元旦写给贝洛姐妹的一封信中，而此时距人们的态度的转变仅过去6周。怀雅各一家住在巴特尔克里克西区租来的小屋里，他们为自己有了家而感到欢欣鼓舞。在过去七年的婚姻生活中，这是他们第一次享受到这样的体验。算上那两位帮忙做家务和照看孩子的年轻女子，总共有7位家庭成员。这一年怀雅各34岁，爱伦28岁，三个男孩，分别是8岁的亨利，6岁的埃德森和18个月大的威利。由于父母为圣工服务，经常不在家，爱伦的时间被写作占用了，两个姑娘，克拉丽莎?庞辉和珍妮?弗雷泽，就这个家庭的重要成员。{1BIO 333.2}

§232 The changed atmosphere since the conference is reflected in a letter Ellen White wrote to Sister Below on New Year’s Day, just six weeks after the turnaround in attitudes. The White family were living in their little rented cottage on Battle Creek’s west side, rejoicing in the freedom of having a home just for their family. This was the first time they had enjoyed such an experience in the past seven years of their married life. Counting the two young women who helped with the housework and the care of the children, there were seven. James White was 34; Ellen, 28; the three boys, Henry, 8, Edson, 6, and Willie, 18 months. With the parents often away as they served the cause, and Ellen’s time so taken up with her writing, the two girls, Clarissa Bonfoey and Jennie Fraser, were an important part of the family. {1BIO 333.2}

§233 自从11月的会议和11月20日的异象以来，爱伦一直忙于撰写异象更为详细的内容以便出版，以及对那些向她坦露内心的个人作见证。元旦那天，她马上就要完成，就暂时把这件事搁在一边，花时间给贝洛姊妹写了一封信。这是一封轻松有趣的信，有好消息也有不太好的消息。她在信里惊叹: {1BIO 333.3}

§234 Since the November conference and the vision on November 20, Ellen had been very much occupied in writing the more general features of the vision for publication, and testimonies to individuals whose cases had been opened up to her. By New Year’s Day she had scarcely gotten through, yet she laid this work aside and took time to write a newsy letter to Sister Below. It was a buoyant and interesting letter, with good news and some not so good. In its heart she exclaimed: {1BIO 333.3}

§235 上帝为我们所做的和仍在做的一切，我有说不出的感谢。几个星期以来，我们的平安就像一条河流。天上的甘露滋润了我们的身心，使我们的灵在上帝里面得胜。舒坦的信靠，舒坦的祷告。我们爱上帝，但我们的灵渴望活水。（《信函》1856年第9号）{1BIO 333.4}

§236 I cannot express my gratitude to God for what He has done and is still doing for us. For weeks our peace has been like a river. The heavenly dew has distilled upon us morning, noon, and night, and our souls triumph in God. It is easy believing, easy praying. We love God, and yet our souls pant for the living water.—Letter 9, 1856. {1BIO 333.4}

§237 关于家庭，她写道: {1BIO 333.5}

§238 She wrote about the family: {1BIO 333.5}

§239 珍妮和克拉丽莎都很好，八年来，克拉丽莎的身体状况一直不如现在。珍妮自从患疟疾康复以来，身体比以前好多了。孩子们相当顽皮。你知道，埃德森身体总体来说不十分好，但他正在进步，但很不容易。雅各现在的健康状况比过去一段时间要好。我们为此赞美主。（同上）

§240 Jennie and Clarissa are quite well; Clarissa has not been as well as she is now for eight years. Jennie is much better than she has been since she had the ague. The children are quite rugged. Edson, you know, has been generally poorly, but he is coming up; is quite tough. James enjoys better health than he has for some time back. We praise the Lord for this.—Ibid.

§241 至于她自己，她拄着拐杖，从平安夜起就一直拄着拐杖，那天她在冰上滑倒，伤了左腿。她说: {1BIO 334.1}

§242 As for herself, she was on crutches and had been since Christmas Eve, when she slipped on the ice and injured her left leg. She told of this: {1BIO 334.1}

§243 我的身体很好，只是脚踝有点跛。从萨拉家回家时，我滑了一跤，脚向后扭了一下，踝关节脱臼了。我爬起来的时候关节又好了，但是我左腿的骨头受伤开裂了，我现在成了跛子。……但我不会牢骚或抱怨。……我知道上帝的天使一定保护了我，否则我就会因骨折而痛苦不堪。（同上）{1BIO 334.2}

§244 My health is quite good except a lame ankle. In coming from Sarah’s to our house, I slipped and fell, wrenching my foot backward and putting my ankle out of joint. In rising it flew back again, but the bone of my left limb is injured, split, and I am a cripple for the present.... But I will not murmur or complain.... I know that the angels of God must have protected me or I should be suffering with distress from a broken limb.—Ibid. {1BIO 334.2}

§245 她拄着拐杖有六个星期了，但她照常活动，那天她要坐车到大约十三英里的乡下。至于他们的家和对未来的计划，她写道: {1BIO 334.3}

§246 She was on crutches for six weeks, but kept up with her usual activities and was to ride that day into the country about thirteen miles. As to their home and plans for the future, she wrote: {1BIO 334.3}

§247 弟兄们认为我们应该盖一栋小房子住。我们现在每周付1.5美元租房子住，几乎没有任何便利条件。必须得去很远的地方打水；没有柴房。我们自己花钱用几块木板围起来遮盖我们的木柴。我们要开始盖房子，不知道怎么能盖成。（同上）{1BIO 334.4}

§248 The brethren think we ought to have a little house put up. We pay now $1.50 per week for rent, and have scarcely any conveniences at that. Have to go a great distance for water; have no good shed for our wood. We put a few boards up at our own expense just to cover our wood. We shall make a beginning; cannot tell how we shall succeed.—Ibid. {1BIO 334.4}

§249 在接下来的几个月里，他们终于做到了，以每块25美元的价格在伍德街买下了两处地皮，那里距离《评论与通讯》编辑部大约五个街区。在弟兄们的帮助下，他们建起了一幢一层半的小屋。后来她写道，“从我们搬到巴特尔克里克的时候，主就开始让我们被掳的人归回。”(1LS317)。她回忆道:{1BIO 334.5}

§250 Within the next few months they did succeed, purchasing two lots for $25 each on Wood street some five blocks from the Review office. With the help of the brethren they put up a little one-and-a-half-story cottage. Writing later she told of how “from the time we moved to Battle Creek, the Lord began to turn our captivity.”—Life Sketches of James White and Ellen G. White (1880), 317. She reminisced: {1BIO 334.5}

§251 《评论与通讯》、《青年导报》和书籍的出版是在极其令人气馁的境况下开始的。当时赞助和支持圣工的人很少，而且一般都是穷人，藉着极度的辛劳和节俭，真理才得以发表。有几年我们或多或少连适当的衣食都没有，并且放弃了必需的睡眠，二十四小时中有十六到十八个小时都在工作，因为缺乏推进工作的钱财和帮助。(1LS 318) {1BIO 334.6}

§252 The publication of the Review, Instructor, and books was commenced under most discouraging circumstances. The friends and supporters of the cause were then very few, and generally poor; and it was by extreme labor and economy that the truth was published. For several years we suffered more or less for want of suitable food and clothing, and deprived ourselves of needed sleep, laboring from fourteen to sixteen hours out of the twenty-four, for want of means and help to push forward the work.—Ibid., 318. {1BIO 334.6}

§253 她谈到了他们逐渐形成的“现代真理”概念，说当时不像现在这样清楚，并补充说: {1BIO 335.1}

§254 She spoke of their developing concept of “present truth,” stating that it was not as clear then as now, and added: {1BIO 335.1}

§255 它一直是逐渐展开的。需要大量的研究和切心的查考，才能环环相扣地把它发表出来。藉着关怀牵挂、不断的努力和压倒一切的渴望，圣工才得以推进，直到如今现代真理已经清晰明了。(1LS 319) {1BIO 335.2}

§256 It has been opening gradually. It required much study and anxious care to bring it out, link after link. By care and incessant labor and anxiety has the work moved on, until the great truths of our message are clear.—Ibid., 319. {1BIO 335.2}

§257 当巴特尔克里克的負責弟兄们接管《评论与通讯》》編輯部和《评论与通讯》的出版时，怀雅各还有一些财务问题需要解决。实际上，这家报刊是属于他的，原因很简单，没有其它的经营方式。唯一的收入来自期刊和书籍读者的捐赠，这些收入仅能维持工人和怀雅各的基本生活——每周4.08美元。为出版所借的钱，他要独自负责。在业务转移到密歇根出版委员会时，有一笔1000美元的未偿债务，由物资和图书库存抵消。他在没有个人经济利益的情况下把业务转让了。当时缺乏资金购入他持有的一批书籍和小册子，他一直等到几个月后获得一笔图书基金才得以转手。尽管身体不适，对生活本身也感到绝望，但就在巴特尔克里克业务的转让过程，怀爱伦在1月24日写给洛夫兰弟兄和姐妹的信中写道: {1BIO 335.3}

§258 As the leading brethren in Battle Creek took over the Review office and the publishing of the Review and Herald, there were financial matters to settle with James White. For all practical purposes the enterprise was his, simply for the reason there was no other means of conducting the business. The only income were donations from readers of the journals and books, and these had provided just a bare sustenance for the workers and for James White—$4.08 a week. When money was borrowed for the publishing interests, he alone was responsible for it. At the time of the transfer of the business to the publishing committee in Michigan, there was an outstanding indebtedness of $1,000, offset by supplies and book stocks. He turned over the business with no personal financial benefit. At the time there was no provision for stocks of books and pamphlets, and he held these until arrangements were made for a book fund a few months later. Though ill and despairing of life itself, at the time of the transfer of interests in Battle Creek, Ellen White, on January 24, in a letter to Brother and Sister Loveland, reported: {1BIO 335.3}

§259 自从那次会议以来，上帝以奇妙的方式为我们工作。我丈夫一直很痛苦。不断的操劳几乎把他累倒了。但我们早上、中午和晚上都向上帝祈求使他康复。所有的药物都已经完全放弃。我们用信心的手臂把他交给我们高明的大医师。我们得蒙垂听和应允。他已经完全改变了。……我们毫无疑问地相信，只要他留心上帝赐给他的健康，他的体力就会增强，能够战胜缠在他身上的疾病。（《信函》1856年2a号）{1BIO 335.4}

§260 God has wrought for us in a remarkable manner since the conference. My husband has been much afflicted. Incessant labor has nearly carried him to the grave. But our prayers have ascended to God morning, noon, and night for his restoration. All medicine has been entirely laid aside, and we have brought him in the arms of our faith to our skillful Physician. We have been heard and answered. An entire change has been wrought for him.... We believe without a doubt, if he is careful of the health God has given him, his strength will increase and he will be able to overcome the disease that has fastened upon him.—Letter 2a, 1856. {1BIO 335.4}

§261 然后，作为三个儿子的母亲，她高兴地叙述着这个新前景对她的意义:{1BIO 336.1}

§262 Then bubbling over with joy, she recited what the new outlook meant to her as the mother of three boys: {1BIO 336.1}

§263 亲爱的姐妹，我不可能详述我所经历的苦难、焦虑和可怕的思想，就是我要被撇下成为一个寡妇，我亲爱的孩子没有了父亲的照顾。情景已经改变。上帝的手仁慈地伸下来救援了我们。我的丈夫享受着健康，我的孩子们也壮实。他们以前从未这么健康过。小威利又健康又很讨人喜欢。{1BIO 336.2}

§264 Dear sister, it would be impossible for me to go into a recital of the sufferings I have passed through, the anxiety, and the dread thought that I should be left a widow, my dear children without a father’s care. The scene has changed. God’s hand has mercifully been reached down to our rescue. My husband enjoys good health, and my children are rugged. They never enjoyed so good health before. Little Willie is healthy and very pleasant. {1BIO 336.2}

§265 我从未像现在这样从我的家庭得到这么多安慰。我们的家庭总是人口很多。不过现在我们只有八个人，我能享受我孩子们的陪伴。他们能更多地在我自己的照顾之下，我也能更好的按正路训练他们。我们大家都同心合意祈求上帝的福气，祂美好的福气就早、午、晚象甘露一样滴在我们身上，使我们的心欢喜，加给我们力量去充任我们的职位并荣耀我们的救赎主。（同上）. {1BIO 336.3}

§266 I never took so much comfort with my family as now. Our family has always been so large. But now... I can enjoy the company of my children; they can be more under my own watchcare, and I can better train them in the right way. All of us are united for the blessing of God, and morning, noon, and night His sweet blessing distills upon us like the dew, making our hearts glad and strengthening us to fill our place and glorify our Redeemer.—Ibid. {1BIO 336.3}

§267 几个月来，他们一直与巴特尔克里克保持密切联系。怀雅各关心与教会的责任移交相关的业务利益，并为《评论与通讯》撰写社论和文章。他提出了在威斯康星州“与斯蒂芬森和霍尔的妥协”，并宣称: {1BIO 336.4}

§268 For several months they kept close to Battle Creek, James White giving attention to the business interests connected with the transfer of responsibilities to the church and writing editorials and articles for the Review. He took up what had come to be called the “compromise with Stephenson and Hall” in Wisconsin and declared: {1BIO 336.4}

§269 我们现在深信，《评论与通讯》决不能与那些持错误观点的人妥协，而且在必要时应该像现在这样就“将来时代”的问题畅所欲言。（RH 1856.2.14）W{1BIO 336.5}

§270 We are now convinced that the Review should ever be free from all compromise with those who hold error, and should ever have been as free to speak out, when necessary, on those subjects which bear on the “age to come” as it now does.—The Review and Herald, February 14, 1856. {1BIO 336.5}

§271 他不时畅所欲言地谈到异象及其在教会里的地位，《评论与通讯》为怀爱伦笔下的内容敞开一切。{1BIO 336.6}

§272 From time to time he spoke freely of the visions and their place in the church, and the Review was open to items from Ellen White’s pen. {1BIO 336.6}

§273 怀爱伦使她被淹的孩子苏醒过来

§274 Ellen White Revives her Drowned Baby

§275 随着夏天的临近，巴特爾克里克的弟兄们觉得应该在5月下旬召开一次大会，就宣布在5月23日星期五召开大会。与此同时，巴特尔克里克教会的信徒慷慨地提议“以他们最大的能力招待所有来敬拜上帝的人”(RH 1856.5.1)。在会议前的一两天里，怀雅各家里有一阵忙乱。房间打扫干净了，床位临时搭建好了，粮食也储备好了。{1BIO 337.1}

§276 As summer approached the brethren in Battle Creek felt that a general conference should be held in late May, and the call went out for it to open on Friday, May 23. The call was accompanied by a generous offer from the members of the Battle Creek church to “entertain all who come for the worship of God, according to their best ability” (Ibid., May 1, 1856). In the day or two before the conference there was a flurry of activity in the White home. Rooms were cleaned, beds were improvised, and provisions were stocked. {1BIO 337.1}

§277 一天傍晚，20个月大的威利在厨房一大澡盆水上玩船，在满是水的“湖”里推着一根棍子，玩得很开心。珍妮.弗雷泽从后门溜出去，要弄点柴火，她问:“威利，你在干什么?”回到厨房，她看见一只小脚伸出脏水。她把显然已经没有生气的孩子从水里拉出来，跑到母亲身边，尖叫着，“他淹死了!”他淹死了!” {1BIO 337.2}

§278 Late one afternoon Willie, now 20 months old, was having a delightful time playing boat with a large tub of mop water in the kitchen, pushing a stick around in the well-filled “lake.” As Jennie Fraser slipped out the back door to get some chips for the fire, she asked, “Willie, what are you doing?” Returning to the kitchen, she saw one little foot sticking out of the dirty water. Pulling the apparently lifeless body out of the water, she ran to the mother, screaming, “He’s drowned! He’s drowned!” {1BIO 337.2}

§279 母亲抱过威利问道:“水是热的还是冷的?”回答說：“冷的”。爱伦下令道：“叫医生来，叫雅各来。”约翰?福伊跑去请医生，珍妮跑去找雅各。{1BIO 337.3}

§280 Taking Willie, the mother asked, “Was the water hot or cold?” With the answer “It was cold,” Ellen ordered, “Send for the doctor and call James.” John Foy ran for the doctor, and Jennie for James. {1BIO 337.3}

§281 爱伦伸手拿剪刀朝前门走去。她把威利放在草地上，剪掉他身上的湿衣服，然后把他滚在草地上，让肥皂泡般的水从他的鼻子和嘴巴里汩汩流出来。她偶尔抱起孩子，寻找生命的迹象。{1BIO 337.4}

§282 Ellen reached for scissors and headed for the front door. She put Willie on the lawn, cut the wet clothes from his body, and then rolled him on the grass as the sudsy water gurgled from his nose and mouth. Occasionally she lifted the child and looked for signs of life. {1BIO 337.4}

§283 雅各很快来到了她身边。“把死孩子从那个女人的手里抱走，”一个邻居催促雅各。{1BIO 337.5}

§284 James was soon by her side. “Take that dead baby out of that woman’s hands,” a neighbor urged James. {1BIO 337.5}

§285 “不,”他回答说。“这是她的孩子，谁也不能把她的孩子夺去。大约过了二十分钟，爱伦把威利抱起来，她看到威利的眼皮微微眨了一下，嘴唇微微撅了一下。她命令珍妮把厚衣服热一热，就把威利抱进屋里。很快，他就躺到了他的柳条婴儿床里，裹在频繁更换的暖布里，以便给恢复中的孩子的身体带来最大限度的热量。（2SG 207、208；《時兆》1885年12月3日）{1BIO 337.6}

§286 “No,” he replied. “It is her child, and no one shall take it away from her.” After about twenty minutes as Ellen held Willie up she saw a little flicker of an eyelid and a little puckering of his lips. Ordering Jennie to heat thick cloths, she took Willie into the house. Soon he was in his wicker crib, wrapped in warm cloths frequently changed to impart maximum heat to the body of the recovering child (Spiritual Gifts, 2:207, 208; The Review and Herald, January 9, 1936; The Signs of the Times, December 3, 1885). {1BIO 337.6}

§287 这是怀爱伦工作中坚韧不拔的生动事例!有了这份坚韧不拔，才保留了多年后她蒙指示生为她助手的那个生命。间接的说，这本传记由那人的儿子所写。{1BIO 337.7}

§288 A vivid illustration of the perseverance that characterized Ellen White’s work! To this perseverance may be credited the life of one she years later was instructed had been born to be her helper, and indirectly, this biography, authored by his son. {1BIO 337.7}

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