怀爱伦全传第1卷 E

第32章 1862年以乐观结束1862年)

§1 第32章 1862年以乐观结束(1862年)

§2 Chapter 32—(1862) The Year 1862 Closes on an Upbeat

§3 1861年10月，在巴特尔克里克举行的周末会议与基督复临安息日会出版协会的年度会议有关，参加会议的人敲定了组织地方教会的基础。接着，他们组织了巴特尔克里克教会，然后是密歇根州区会。接着采取了以下行动: {1BIO 476.1}

§4 At the weekend conference held in Battle Creek in connection with the annual meeting of the Seventh-day Adventist Publishing Association in October, 1861, those who attended hammered out the basis on which local churches could be organized. They proceeded to organize the Battle Creek church and then the Michigan State Conference. Then the following action was taken: {1BIO 476.1}

§5 决议：基督复临安息日会密歇根州区会第一次会议于1862年10月5日至8日在密歇根州蒙特里举行。（RH 1861.10.8）{1BIO 476.2}

§6 Resolved, That the first session of the Michigan State Conference of Seventh-day Adventists be held at Monterey, Michigan, October 5-8, 1862.—The Review and Herald, October 8, 1861. {1BIO 476.2}

§7 密歇根州区会的第一次年会

§8 First Annual Session of the Michigan State Conference

§9 早在8月下旬就已发布了这次会议的通知，“以便所有教会都有充足的时间来选举和指派他们的代表”(RH 1862.8.26)随着时间的临近，不仅向密歇根教会是成员，而且向其他州的传道士和信徒发出了诚挚的邀请。在蒙特里召开会议之前，“宽敞的礼拜场所”迅速完工了。它长40英尺，宽60英尺。(RH 1862.9.16)。要求参加会议的人“准备留到周二早上，因为[出版]协会和区会的事工可能会持续到周一晚上”(同上)。有人担心，由于这次区会会议的地点远离该州中心，出席的人数可能很少。但这种担忧并没有成为现实。乌利亚?史密斯在报导这次聚会时说: {1BIO 476.3}

§10 An early call for this conference session was published in late August, “that all the churches may have ample time for the election and instruction of their delegates” (The Review and Herald, August 26, 1862). As the time neared, a cordial invitation was extended not only to church members in Michigan but to ministers and believers from other States as well. In anticipation of the conference to be held in Monterey, completion was hastened of the “commodious house of worship.” It was forty by sixty feet (Ibid., September 16, 1862). Those attending the conference were urged to come “expecting to stay till Tuesday morning, as the business of the [publishing] association and conference will probably hold till Monday night” (Ibid.). There was some misgiving that this conference, being held somewhat away from the center of the State, might be poorly attended. But the fears did not materialize. Uriah Smith, in reporting the gathering, stated: {1BIO 476.3}

§11 据估计，除了来自纽约、俄亥俄州、印第安纳州和威斯康星州的少数人之外，从本州各地来参加聚会的弟兄差不多有五百。（RH 1862.10.14）{1BIO 477.1}

§12 Brethren were present from all sections of the State, to the number, as it was estimated, of not far from five hundred, besides a few from New York, Ohio, Indiana, and Wisconsin.—Ibid., October 14, 1862. {1BIO 477.1}

§13 怀雅各在安息日早上讲道，约翰?拉夫伯勒在下午讲道。周日的讲道时间由摩西?赫尔和怀雅各分担。周日早上，社区的一些居民挤了进来。会议在中午休会之前，被认为有完全足够支撑力的地板中心处坍塌了，下沉了8英寸。中午修理地板。会议持续到整个星期天和星期一。乌利亚.史密斯报道: {1BIO 477.2}

§14 James White preached Sabbath morning and John Loughborough in the afternoon. Preaching time on Sunday was shared by Moses Hull and James White. Sunday morning some of the residents from the community crowded in. Before the meeting was adjourned at noon the center supports for the floor, thought to be fully adequate, gave way and the floor settled eight inches in the center. The floor was repaired during the noon hour, and meetings continued through Sunday and Monday. Uriah Smith reported: {1BIO 477.2}

§15 两次见证聚会，满有兴趣和鼓励。怀姐妹还几次以往常的自由和力量发言，为所有喜爱纯洁正直见证的人所接受。她的话一定会影响到听众的心灵和生活。（同上）{1BIO 477.3}

§16 There were two social meetings, which were seasons of interest and encouragement. Sister White also spoke several times with usual freedom and power, to the acceptance of all lovers of the pure and straight testimony. Her words cannot fail to have effect upon the hearts and lives of those who heard.—Ibid. {1BIO 477.3}

§17 出版协会的事工于10月5日星期一完成。{1BIO 477.4}

§18 Publishing association business was completed on Monday, October 5. {1BIO 477.4}

§19 区会的事工会议

§20 The Business Sessions of the Conference

§21 属于密歇根州区会的传道士有怀雅各、J. H. 瓦格纳、J. B. 弗里斯比、约翰.拜因顿、J. N. 拉夫伯勒、摩西.赫尔、M. E.科内尔、R. J. 劳伦斯和贝约瑟。贝约瑟现在住在蒙特里的退休公寓里，离会场只有两个街区。他被邀请担任会议主席。{1BIO 477.5}

§22 Ministers present belonging to the Michigan Conference were James White, J. H. Waggoner, J. B. Frisbie, John Byington, J. N. Loughborough, Moses Hull, M. E. Cornell, R. J. Lawrence, and Joseph Bates. Bates now resided in retirement in Monterey, only two blocks from the meetinghouse. He was asked to serve as chairman of the conference. {1BIO 477.5}

§23 在事工会议上有很多事情要做。首先，要审查各教会的立场，他们的成员资格，以及他们加入区会的愿望。完成这一任务后，要研究颁发传道证书，为工作园地选派传道士事宜。{1BIO 477.6}

§24 There was much to be accomplished in the business meetings; first, the examination of the standing of the churches, their memberships, and their wishes in relation to being taken into the conference. This accomplished, study was given to ministerial credentials and the assignment of ministers to fields of labor. {1BIO 477.6}

§25 既然有了一个正式的基督复临安息日会教会机构，并有长期以来公认的领袖来指导教会的工作，尤其是在密歇根，那么就可以把注意力放在更普遍性的决议上。由一位宣读:{1BIO 478.1}

§26 Now that there was an official Seventh-day Adventist Church body, with longstanding, acknowledged leaders to guide in the work of the church, particularly in Michigan, attention could be given to more general resolutions. One read: {1BIO 478.1}

§27 鉴于我们相信主呼召怀弟兄和怀姐妹到各州在各教会作工。{1BIO 478.2}

§28 Whereas, We believe that the Lord has called Brother and Sister White to labor among the churches, and, {1BIO 478.2}

§29 鉴于几个州的圣工需要他们的辛劳，因此，{1BIO 478.3}

§30 Whereas, The state of the cause in the several States demands their labor, therefore, {1BIO 478.3}

§31 决定：会议推荐怀弟兄和怀姐妹到不同的州作工，协助组织区会和教会，只要他们面前有路可走。（同上）{1BIO 478.4}

§32 Resolved, That this conference recommend Brother and Sister White to labor in different States, and assist in organizing conferences and churches, as the way may open before them.—Ibid. {1BIO 478.4}

§33 区会考虑的事务

§34 Matters for Conference Consideration

§35 这次区会会议的记录中保留了一些有趣的事项，是桑伯尔尼长老从伊利诺斯州和威斯康星州带过来要求区会考虑的：{1BIO 478.5}

§36 The minutes of this conference session set forth some interesting items of business that Elder Sanborn brought from Illinois and Wisconsin, calling for the opinion of the conference: {1BIO 478.5}

§37 1. 我们该如何处理离婚问题? {1BIO 478.6}

§38 1. How shall we treat divorced marriages? {1BIO 478.6}

§39 2.其他教派的传道士，若领受了信息，能凭着他们先前所受的圣职和传道士的职务，在我们中间传道施洗吗?{1BIO 478.7}

§40 2. Shall preachers from other denominations embracing the message preach and baptize among us, on the strength of their former ordination and standing as ministers? {1BIO 478.7}

§41 3.年轻的传道士在按立之前，是否可以给别人施洗?{1BIO 478.8}

§42 3. Shall young preachers, before being ordained, be allowed to baptize? {1BIO 478.8}

§43 4. T. M.斯图尔特作我们中间的传道士，需要有一封推荐信吗? （同上）{1BIO 478.9}

§44 4. Shall T. M. Steward have a letter of commendation as a preacher among us?—Ibid. {1BIO 478.9}

§45 斯图尔特是一名传道士，曾深深卷入威斯康星州茅斯顿爆发的狂热主义。{1BIO 478.10}

§46 Steward was the minister deeply involved in the fanaticism that broke out in Mauston, Wisconsin. {1BIO 478.10}

§47 弄清了第一个问题的全部含义——确定所涉及的是接受那些不因违反第七诫而离婚的夫妇加入教会之后，作出了如下决议:{1BIO 478.11}

§48 After satisfying themselves to the full intent of the first question—and ascertaining that what was involved was the accepting into church membership those couples comprised of individuals who had been divorced on grounds other than the violation of the seventh commandment, actions were taken as follows: {1BIO 478.11}

§49 1.決定：将离婚问题提交区会委员会处理。[积极的搜寻仍未找到关于这个难题的任何报告。] {1BIO 478.12}

§50 1. Resolved, That the matter of divorced marriages be referred to the conference committee. [Diligent search fails to disclose any report on this perplexing item.] {1BIO 478.12}

§51 2.決定：其他教派的传道士，若接受了现代真理，应当证明自己是蒙召传扬信息的，并在我们中间接受按立，然后才能主持圣礼。{1BIO 479.1}

§52 2. Resolved, That ministers of other denominations, embracing present truth, should give proof of being called to preach the message, and be ordained among us, before administering the ordinances. {1BIO 479.1}

§53 3..决定：任何人，无论老少，在接受按立之前均不得主持圣礼。{1BIO 479.2}

§54 3. Resolved, That no person, young or old, should administer the ordinances before being ordained. {1BIO 479.2}

§55 4.关于斯图尔特弟兄的情况，建议……再等一段时间。……区会认为在这件事上不采取行动是合适的。（同上）{1BIO 479.3}

§56 4. In reference to Brother Steward’s case, it was suggested ...that... further time be allowed.... The conference saw fit to take no action in the matter.—Ibid. {1BIO 479.3}

§57 普遍的感觉是，斯图尔特的状态有点类似于一个年轻的传道士，要给他时间来证明他的恩召，然后再批准他从事圣工。不过，最好还是不要把这件事记录在案。{1BIO 479.4}

§58 The feeling prevailed that Steward’s position was somewhat akin to that of a young minister, allowing him time to give proof of his ministry before endorsing him again for that sacred work. It was felt best, however, to leave the matter without record. {1BIO 479.4}

§59 会议的最后决定是下一次州区会会议将于1863年10月2日至5日在巴特尔克里克举行，并邀请各州区会的代表“在总会会议上，在我们下次区会年会上”与他们会面。{1BIO 479.5}

§60 The closing actions of the conference called for the next State conference meeting to be held in Battle Creek, October 2 to 5, 1863, and that the State conferences be invited to meet with them by delegates “in general conference, at our next annual conference.” {1BIO 479.5}

§61 将各州区会会议组合成总会的话题不时地浮出水面。这将是组织工作中最重要的一步。{1BIO 479.6}

§62 The subject of a general conference that would bind State conferences together surfaced again from time to time. This would be the crowning step in organization. {1BIO 479.6}

§63 乌利亚.史密斯在报导会议时指出，“我们天路是一条崎岖和长满荆棘的道路”，但蒙特里的会议将被视为沙漠中的绿洲。很明显，教会和区会的组织是有成效的。他说:“会议很融洽，弟兄们的结论一致。”（同上）{1BIO 479.7}

§64 Uriah Smith, as he reported the conference, pointed out that “our pilgrimage heavenward lies through a pathway that is rough and thorny,” but that the conference at Monterey would be looked back upon as an oasis in the desert. It was clear that organization of churches and conferences was paying off. He observed, “The meetings were harmonious, and the brethren unanimous in their conclusions.”—Ibid. {1BIO 479.7}

§65 总会的组织

§66 Organization of the General Conference

§67 被称为真正“总会”的会议不能推迟一年。到了1863年4月，怀雅各呼吁这个会议于1863年5月20日星期三下午6时开始，“以确保这个广阔园地每一处的圣工之友能采取统一和有条不紊的行动”(同上，1863年4月28日)。在指定的时间，20名代表聚集在巴特克里克。他们审查和接受证书，承担起他们面前的工作。会议记录写道: {1BIO 479.8}

§68 The matter of a meeting referred to as a true “General Conference” could not be put off for a year. By April, 1863, James White was calling for such a meeting to commence Wednesday, May 20, 1863, at 6:00 P.M. “to secure the united and systematic action of the friends of the cause in every part of the wide field” (Ibid., April 28, 1863). At the appointed time, twenty delegates assembled in Battle Creek. They examined and accepted credentials and undertook the work before them. The minutes read: {1BIO 479.8}

§69 为了确保工作的统一和效率,促进现代真理事业的总体利益,和完善安息日复临信徒的组织,我们来自几个州区会的代表在此组织总会,并采纳以下章程。（RH 1863.5.26）{1BIO 480.1}

§70 For the purpose of securing unity and efficiency in labor, the promoting of the general interests of the cause of present truth, and of perfecting the organization of the Seventh-day Adventists, we the delegates from the several State conferences hereby proceed to organize a General Conference, and adopt the following constitution for the government thereof.—Ibid., May 26, 1863. {1BIO 480.1}

§71 章程分为九条，规定了基督复临安息日会的名称。需要选出三名领袖：会长、秘书和司库。由三人组成的执行委员会，会长为其中的一员。第5条也许是最重要的，因为它规定了统一分配工作力量和统一处理资金。{1BIO 480.2}

§72 There were nine articles in the constitution, specifying the name General Conference of Seventh-day Adventists. Three officers were called for—president, secretary, and treasurer—and an executive committee of three, of which the president was to be one. Article Five was perhaps the most important, for it made provision for the uniform distribution of labor and the uniform handling of funds. {1BIO 480.2}

§73 接下来的事是选举管理人员和执行委员会。会议记录报导了一个有趣的转折:{1BIO 480.3}

§74 An election of officers and an executive committee was the next business. The minutes report an interesting turn: {1BIO 480.3}

§75 提名委员会的报告如下:会长:怀雅各；秘书：乌利亚.史密斯；司库：E. S.沃克。执行委员会：怀雅各、约翰.拜因顿、J. N.拉夫伯勒。……{1BIO 480.4}

§76 The committee on nominations reported as follows: For President, James White. Secretary, Uriah Smith. Treasurer, E. S. Walker. Executive Committee, James White, John Byington, J. N. Loughborough.... {1BIO 480.4}

§77 经提议，会议开始对提名进行表决。怀弟兄被一致推选为会长，但他拒绝接受。经过长时间的讨论，弟兄们提出了为什么他应该接受的理由，他则提出了为什么不接受的理由。最终他的辞呈被接受，于是改选约翰?拜因顿长老为会长。{1BIO 480.5}

§78 On motion the conference proceeded to vote on the nominations presented. Brother White was unanimously chosen president, but declined to serve. After a considerable time spent in discussion, the brethren urging reasons why he should accept the position, and he why he should not, his resignation was finally accepted, and Elder John Byington elected as president in his stead. {1BIO 480.5}

§79 然后批准了秘书和司库的提名。J. N.安德鲁斯和G. W. 阿马登被选为执行委员会的其余成员。（同上){1BIO 480.6}

§80 The nominations for secretary and treasurer were then ratified. J. N. Andrews and G. W. Amadon were chosen as the remaining members of the executive committee.—Ibid. {1BIO 480.6}

§81 乌利亚.史密斯在报导会议时说: {1BIO 480.7}

§82 Uriah Smith, reporting the conference, declared: {1BIO 480.7}

§83 也许我们以前的会议未曾见过这样感情的统一和气氛的和谐。这次会议所采取的所有重要步骤,包括组建总会,各州区会的进一步完善,各级权威的界定，各位职员的重要责任,没有一个反对的声音, 我们有理由怀疑是否有反对的意见。在这些问题上如此的联合，为圣工的立即推进和未来的光荣发展与胜利提供了最强大的希望基础。（RH 1863.5.26）{1BIO 480.8}

§84 Perhaps no previous meeting that we have ever enjoyed was characterized by such unity of feeling and harmony of sentiment. In all the important steps taken at this conference, in the organization of a General Conference, and the further perfecting of State conferences, defining the authority of each, and the important duties belonging to their various officers, there was not a dissenting voice, and we may reasonably doubt if there was even a dissenting thought. Such union, on such points, affords the strongest grounds of hope for the immediate advancement of the cause, and its future glorious prosperity and triumph.—Ibid., p. 204.

§85 组织终于达到了完美的地步；大家都能赞美上帝并欢喜快乐。{1BIO 481.1}

§86 Organization in its fullness was at last attained: All could praise God and rejoice. {1BIO 481.1}

§87 1862年的最后几周

§88 The Last Few Weeks of 1862

§89 但是回到1862年的最后几周。很明显，人们普遍认为，怀雅各和怀爱伦是传道的园地所付出需要的，以便与教会保持密切联系并建立教会。11月的计划要求他们在11月8日和9日参加蒙特里的季度会议;莱特在11月15日和16日;格林维尔在11月22日和23日。行程已经延长到四个星期才結束，包括11月29日和30日访问奥尔良的教会。随着组织问题的基本解决，注意力可以集中到属灵的复兴上。怀爱伦11月的日记提供了许多工作的细节。11月7日星期五早上，她和丈夫离开了巴特尔克里克，乘马车前往50英里外的蒙特里。他们到达时非常疲倦。安息日的早晨，他们开始工作，上帝的灵引导他们进入一个新的有希望的传道领域，那就是特地为青少年作工。{1BIO 481.2}

§90 But back to the closing weeks of 1862. It was clear that there was a general understanding that James and Ellen White were much needed in the field, to keep in close touch with and build up the churches. Plans for November called for them to attend quarterly meetings in Monterey, November 8 and 9; Wright, November 15 and 16; and Greenville, November 22 and 23. Before the itinerary was over it had stretched to four weeks to include the church at Orleans, November 29 and 30. With the matter of organization largely settled, attention could be focused on spiritual revival. Ellen White’s diary for November gives many details of the work done. She and her husband left Battle Creek Friday morning, November 7, for the fifty-mile drive by carriage to Monterey. They arrived very weary. Sabbath morning they began their work, and the Spirit of God led them into a somewhat new and promising line in evangelism, that of special work for the children and youth. {1BIO 481.2}

§91 对教会青年的责任

§92 A Burden for the Youth of the Church

§93 日记记录如下: {1BIO 481.3}

§94 The diary record reads: {1BIO 481.3}

§95 在蒙特里，我们为年轻举行了聚会。我们感到，人们对青年并没有表现出应有的兴趣或付出劳动。在各处作工的传道士们，为要在众人面前传讲真理的要点，实在有许多事要做，以致忽略了青年人，未能收割应当收割的庄稼。（《文稿》1862年9号）

§96 In Monterey we held meetings for the benefit of the young. We felt that there had not been that interest manifested for or labor bestowed on the youth that there should have been. Ministering brethren, as they have labored in different places, have seen so much to do to get out important points of truth before the people that they have neglected the young and have failed to reap that harvest which they might.—Manuscript 9, 1862.

§97 当她和雅各似乎被要求推进这项特殊而有希望的工作时，她描述了发生的事情: {1BIO 481.4}

§98 As she and James seemed called upon to press forward with this special and promising work, she described what took place: {1BIO 481.4}

§99 我认为在蒙特里为孩子们举行的聚会是我参加过的最好、最有收益的聚会；当我们恳劝孩子们到基督面前来的时候，没有一个孩子的心不受感动。大家都不会无动于衷, 而時都开始寻求主并且询问：“我要做什么才能得救？”{1BIO 482.1}

§100 The meetings held in Monterey for the benefit of the children were, I think, the best and most profitable to the church of any which we attended. As we entreated the young to come to Christ there was not a child present whose heart was not affected. There was nothing like indifference, but all began to seek the Lord and to inquire, “What shall I do to be saved?” {1BIO 482.1}

§101 凡想要作基督徒的人都受邀坐在前排，那些座位已经应邀腾空。对年轻人来说，这里有一个十字架。我们知道，他们若是能迈出这第一步，就会得着迈出第二步的力量, 因为他们这样行，是向在座的众人证明、他们已经选择离开罪和对撒但的事奉，跟从基督了。{1BIO 482.2}

§102 All those who wanted to be Christians and desired the prayers of God’s people were invited to occupy the front seats, which by request had been vacated. Here was a cross for the young. We knew if they could take this first step they would gain strength to take the next, for by so doing they testified to all present that they chose to leave sin and the service of Satan and become Christ’s followers. {1BIO 482.2}

§103 人们一个接一个地上前来，直到整个安息日学年龄大到足以知道何为罪的人都上来，占满了空位。哦，我们为那些亲爱的哭泣的儿女着急，盼望他们能专心归向主，蒙祂悦纳!我们感到想要把这些亲爱的孩子接纳到我们信心的怀抱中，并将他们放在耶稣脚前。我们确信祂会说，儿子，或女儿，你的罪已得到赦免。我们知道主正在为我们行事，把这些亲爱的孩子带进祂的羊圈。（同上）{1BIO 482.3}

§104 One after another came forward until nearly the whole Sabbath school who were old enough to know what sin was had filled the vacant seats. Oh, how anxious we felt for those dear, weeping children that they might turn to the Lord with full purpose of heart and be accepted of Him! We felt like taking these dear children in the arms of our faith and laying them at the feet of Jesus. We felt assured that He would say, Son, or Daughter, thy sins be forgiven thee. And we knew that the Lord was working for us to bring these dear children into His fold.—Ibid. {1BIO 482.3}

§105 这是安息日。星期二，十位年轻女士受洗。怀爱伦写到这件事说，他们认为不必让这些青年等六个月或一年，看看他们是否言行一致，再给他们施洗。甚至也不必等一个星期。她写道：“他们有权利在悔改相信之后受洗”。（同上）{1BIO 482.4}

§106 This was Sabbath. Tuesday ten young ladies were baptized. Ellen White, writing of it, said that they saw no light in keeping these children six months or a year before being baptized, to see if they were true to their profession. In fact, not even one week. “It was their privilege,” she wrote, “to be baptized after they repented and believed.”—Ibid. {1BIO 482.4}

§107 她特别提到一个例子: {1BIO 482.5}

§108 She mentioned one case in particular: {1BIO 482.5}

§109 我们对一个可爱的孩子深感同情。由于体质上的困难，她甚至从来没有见过人受洗。但她和同伴们在寻求主的时候，她决定要受洗。她与自己年轻的同伴来到水边，但她的麻烦又来了。她看不了水，或看不了她的任何一个年轻友伴受洗。

§110 One dear child we deeply sympathized with. Through a constitutional difficulty she had never been able even to witness one baptized. But while she with her young companions sought the Lord, she decided that she must be baptized. She came with her young companions to the water, but her difficulty returned. She could not look upon the water or see any of her young friends baptized.

§111 除了她大家都受了洗，无法说服她进入水里。我们感到撒但反对这项善工并想要阻止它，而她必须往前走。她的父母和我们都认为，如果她不受洗礼就离开水，她将永远没有力量效法她的救主。我们都急于想让她在那里取得胜利。{1BIO 483.1}

§112 All had been baptized but her, and she could not be prevailed upon to go into the water. We felt that Satan was opposed to the good work begun with her, and wished to hinder it, and that she must go forward. Her parents, with us, felt that if she left the water unbaptized she would never have strength to follow the example of her Saviour. We all were anxious that she might obtain a victory there. {1BIO 483.1}

§113 我将长袍给她穿上，敦促她进入水里。她犹豫不定。我们本着信心仰望上帝。我的丈夫在一边，我在另一边，她的父亲也劝她，我们设法鼓励她向前，但她特别害怕水，这使她畏缩不前。{1BIO 483.2}

§114 I put the robe upon her and urged her to go into the water. She hesitated. We looked up in faith to God. My husband on one side and I upon the other and her father entreating her, we tried to encourage her along, yet her peculiar dread of water caused her to shrink. {1BIO 483.2}

§115 我们劝她移到水边，湿湿她的手和头。她照做了。大家一起仰望上帝，不让撒但占上风。她的头和双手都湿了，然后她就往前移，同时施洗的人几次重述这句话：“奉主的名，向前移动。”她安静地进入水中，以基督之死的样式被埋葬了。她安静地从水中出来, 遵从了上帝的吩咐，我们都很高兴我们没有同意让孩子走掉。（同上）{1BIO 483.3}

§116 We persuaded her to move to the edge of the water and have her hands and head wet. She complied. There was a united looking up to God that Satan might not prevail. Her head and hands were wet, and then she moved forward while the administrator several times repeated these words, “In the name of the Lord, move forward.” Calmly she went into the water and was buried in the likeness of Christ’s death. Calmly she came up out of the water, having followed the divine command, and we all felt rejoiced that we did not consent to let the child go.—Ibid. {1BIO 483.3}

§117 第二天聚会还在继续，有五个年轻人把他们的心交给主，接受了洗礼。然后，怀雅各和怀爱伦来到赖特，那里的教会现在组织得很好。他们走在崎岖泥泞的路上，路上有两三英里的粗木路。怀爱伦走了这段路。{1BIO 483.4}

§118 The meetings continued the next day, and five young men gave their hearts to the Lord and were baptized. Then James and Ellen White pushed on to Wright, where the church was now well organized. They traveled over rough and muddy roads, with two or three miles of rough logways. For this part of the journey Ellen White walked. {1BIO 483.4}

§119 在赖特和奥尔良的胜利

§120 Victories at Wright and Orleans

§121 我们在赖特的聚会蒙上帝赐福。我们特別为青年人工作，见自己的劳苦不是徒然的，就受了勉励。九个守安息日的孩子表现出他们对救恩的渴望，每个人都有能力去背十字架。怀着破碎的心，他们作出他们的见证。.（同上）{1BIO 483.5}

§122 Our meetings in Wright were blessed of God. We labored especially for the young and were encouraged as we saw that our labor was not in vain. Nine Sabbathkeeping children manifested their desire for salvation, and each had strength to take the cross. With broken hearts they bore their testimony.—Ibid. {1BIO 483.5}

§123 星期三下午有十一个人受洗。其中九个是年轻人。然后，这些旅行工人赶往格林维尔参加下周末的会议。怀爱伦写道: {1BIO 483.6}

§124 Wednesday afternoon eleven were baptized, nine of them young people. Then the traveling workers pressed on to Greenville for the meetings of the next weekend. Ellen White wrote: {1BIO 483.6}

§125 我们星期四下午穿越了十字路口、泥泞、泥沼和筏道。我再次步行了一段路，因为路况太差了。我们星期五整天行路，要到格林维尔。日落前到了那里。（同上）{1BIO 484.1}

§126 We traveled Thursday afternoon over crossroads, mud, sloughs, and logways. Again I went on foot a portion of the way because the roads were so bad. We traveled all day Friday to get to Greenville. Arrived there before sundown.—Ibid. {1BIO 484.1}

§127 在格林维尔，这对夫妇花了很多时间和精力来充分组织教会。年轻人只有一次见面的机会。反响很好，有七个人接受了洗礼。虽然他们在密歇根的这个地方已经安排好了聚会，但他们觉得如果不去见奥尔良教会，就不能回到巴特尔克里克，所以他们把行程又延长了一个星期。在那里度过了一个有收获的安息日和星期天之后，他们开始返回巴特尔克里克，途中举行了一些晚间聚会。怀雅各在报导这次长达一个月的马车旅行时说: {1BIO 484.2}

§128 At Greenville efforts to get the church fully organized took the couple’s time and strength. There was opportunity for only one meeting for the youth. There was a good response, and seven were baptized. Though they had filled the appointments made for them in this part of Michigan, they felt they could not return to Battle Creek without meeting with the church at Orleans, so they extended their itinerary one more week. After a profitable Sabbath and Sunday there, they started back to Battle Creek, holding some evening meetings en route. As James White reported the month-long carriage trip he commented: {1BIO 484.2}

§129 我们非常愉快地回顾这一旅程，并希望在不久的将来，我们中间不和谐之音将会止息，秩序和甜蜜的和谐将会盛行，上帝将在各地我们的信徒中间工作。（RH 1862.12.9）{1BIO 484.3}

§130 We look back upon this tour with great pleasure, and hope the time is not far distant when discordant notes among us will cease, and order and sweet harmony will prevail, and the Lord will work among our people everywhere.—The Review and Herald, December 9, 1862. {1BIO 484.3}

§131 巴特尔克里克的胜利年终会议

§132 Triumphant Year-End Meetings at Battle Creek

§133 有了这种对青年传福音的体验，怀雅各和怀爱伦就不难计划特别针对青少年在巴特尔克里克召开年终聚会。他们认识到，如果要成功地进行这种事工，需要的不仅仅是安息日和星期日的聚会，还要制定怀雅各所称的“系列聚会”的计划。第一次从12月23日星期二晚上开始，延续到12月27日安息日，然后第二次从下个星期三开始，延续到1月3日安息日。怀雅各在《评论与通讯》中为会议做了宣传。他宣称“弟兄们会很高兴看到周围城镇的弟兄们普遍出席会议。”他催促道:“和你的孩子们一起来吧，准备好为教会的复兴和青少年的皈依而努力。”（RH 1862.23.23）一周后，他报导说，头几天的会议结果非常好，并敦促大家积极参加下一个系列的聚会，从周三晚上开始，结束于安息日下午的洗礼。 {1BIO 484.4}

§134 With this taste of youth evangelism, it was not difficult for James and Ellen White to plan for year-end meetings in Battle Creek, with special efforts for the children and youth. They recognized that if success were to attend this type of ministry, more than meetings on Sabbath and Sunday were called for; plans were laid for what White termed “protracted meetings.” The first was to commence on Tuesday evening, December 23, and carry over the Sabbath, December 27, and then a second series to begin the next Wednesday and continue to Sabbath, January 3. In advertising the meetings in the Review, James White declared that “the brethren will be happy to see a general attendance of the brethren from surrounding towns.” He urged, “Come with your children, prepared to labor for the revival of the church, and the conversion of the youth and children.”—Ibid., December 23, 1862. A week later he reported that the results of the first few days of meetings were excellent and urged good attendance at the next series that would open Wednesday night and terminate with a baptism Sabbath afternoon. {1BIO 484.4}

§135 在第二次系列聚会的中期，拉夫伯勒和拜因顿从北部教会之旅回到巴特尔克里克。他们报告了在他们举行的聚会中青少年的复兴情况。上帝的灵在作工。怀雅各高兴地报导在1862年底和1863年初这项对教会青年的事工说: {1BIO 485.1}

§136 In the midst of the second series Loughborough and Byington came back to Battle Creek from a tour among the churches to the north. They reported a revival among the youth and children in the meetings they had been holding. God’s Spirit was at work. James White’s triumphant report of this work with the young people of the church at the close of the old year and the commencement of 1863 reads: {1BIO 485.1}

§137 有几位弟兄从别处来，参加我们的聚会。在安息日开始的晚上，我们开了一个内容丰盛而有趣的会。许多年轻人都发言了，其中包括J. H.瓦格纳长老的长子，他的忏悔和决心要成为一名基督徒，引起了喜悦的眼泪。 {1BIO 485.2}

§138 Several brethren came in from other places to enjoy this meeting with us, and the evening commencing the Sabbath we had a full and deeply interesting meeting. Many of the young spoke, among them the eldest son of Elder J. H. Waggoner, whose confession and stated resolutions to be a Christian caused tears of joy to flow. {1BIO 485.2}

§139 在安息日（1月3日），我们敬拜的场所挤满了人。我们给十五个人施洗，其中有我们两个大的儿子。下午我们举行了一个圣餐礼，参加的人数接近200人。我们认为巴特克里克教会从来没有过这样好的安息日。（RH 1863.1.6）{1BIO 485.3}

§140 On the Sabbath [January 3] our place of worship was full. We baptized fifteen, among them our two oldest sons. In the afternoon we had a communion season, in which not far from two hundred participated. We think the Battle Creek church never enjoyed a better Sabbath.—Ibid., January 6, 1863 {1BIO 485.3}

§141 教会为发展和扩展做准备

§142 The Church Prepared for Development and Expansion

§143 随着重建对预言之灵的信心和经验的增长，拥有3,500名成员的基督复临安息日会正处于不断发展的边缘。这将包括对健康与宗教经验的关系的理解，并导致建立保健和教育机构。他们知道整个世界都摆在他们面前，要为基督和祂的国度争取那些肯听的人。这是多么了不起的挑战!T{1BIO 485.4}

§144 With confidence renewed in the Spirit of Prophecy and growing in experience, the Seventh-day Adventist Church with its 3,500 members was on the verge of increasing lines of development. These would include an understanding of the relation of health to religious experience, and lead to the establishment of health and educational institutions. They would also include an understanding that the whole world was before them, to win for Christ and His kingdom those who would lend an ear. What a challenge! {1BIO 485.4}

§145 附录AAppendix A[艾伦?古尔德?哈蒙?怀特的年表]

§146 [A Geneological Chart of Ellen Gould Harmon White]

§147 附录BAppendix B威廉?埃利斯?福伊的经历

§148 The Experience of William Ellis Foy

§149 在复临觉醒的高潮中，一位住在新英格兰的浅色皮肤的混血儿威廉?福伊，见到了两三个关于基督复临的异象。在1844年10月22日的失望之前，爱伦?哈蒙曾在缅因州波特兰市的贝多芬大厅听到了他的演讲。1844年的大失望之后，爱伦?哈蒙在波特兰东部乡村，朝着伊丽莎白角的地方举行的聚会上讲述了她的第一个异象。威廉?福伊到场。起先爱伦并不知道。她讲话的时候，福伊就站起来赞美主，说这正是他曾经看到过的。聚会结束后，他想和她谈谈，他们进行了一次简短的谈话。{1BIO 488.1}

§150 In the height of the advent awakening william foy, a light-skinned mulatto residing in New England, was given two or three visions relating to the Second Advent of Christ. Sometime before the disappointment of October 22, 1844, Ellen Harmon heard him speak in beethoven hall in Portland, Maine. Sometime after the 1844 disappointment, unbeknown to Ellen Harmon at first, he was present in a meeting held in the countryside east of portland, toward cape Elizabeth, at which she spoke, telling of her first vision. While she was speaking, foy stood to his feet and praised the lord, declaring that it was just what he had seen. After the meeting he wanted to talk with her, and they had a little visit. {1BIO 488.1}

§151 1835年，年轻的福伊将自己的心献给基督，成为浸信会的一员。七年后，也就是1842年，当他准备接受圣公会牧师的圣职时，他见到了两次异象。虽然他很虔诚，但以前他却用自己的见证“反对耶稣即将来临的道理”。{1BIO 488.2}

§152 In 1835, foy as a young man, gave his heart to Christ and became a member of the Freewill Baptist Church. Seven years later, in 1842, while he was preparing to take holy orders as an episcopal minister, two visions were given him. Although deeply religious, he was by his own testimony, “opposed to the doctrine of Jesus’ near approach.” {1BIO 488.2}

§153 关于基督即将降临和末世事件的异象使他对复临运动产生了非常明确的兴趣，他就与其他人一起宣告盼望基督快来的信息。{1BIO 488.3}

§154 The visions relating to the near advent of Christ and to last-day events created in him a very definite interest in the advent movement, and he joined others in heralding the message of the expectation of Christ’s soon return. {1BIO 488.3}

§155 威廉?福伊的两个最初的异象，连同他基督徒经验的简述，1845年发表在缅因州波特兰的一本小册子里。他第一次见异象是1842年1月18日，当时他正在波士顿南方舟街的一个教堂做礼拜。这段经历的目击者作证说，他在异象中待了两个半小时。一位对他进行检查的医生作证说，他“除了心脏周围”，找不到生命的迹象。福伊在他的自传中写道:“我的呼吸离开了我。” {1BIO 488.4}

§156 The two initial visions of William Foy, together with a brief sketch of his Christian experience, were published in 1845 in a pamphlet in Portland, Maine. The first vision was given to him on January 18, 1842, while he was attending service in a Boston Church on southark street. Eyewitnesses to the experience testify that he was in vision two and a half hours. A physician who examined him testified that he could find no appearance of life “except around the heart.” In his autobiographical account foy declares, “my breath left me.” {1BIO 488.4}

§157 在第一次异象中，福伊看到了信徒的荣耀赏赐和罪人的惩罚。他觉得有责任把他所看见的告诉别人，但他没有得到指示他把异象说出来。然而他心里却不安。1842年2月4日，在他的第二次异象中，他看见地上的许多人、那些还活着的、和那些从死里复活的、都聚集起来领受他们的赏赐。关于这个异象，他蒙指示说:“你必须将你所看见的說出来，并警告你的同胞逃避将来的忿怒。” {1BIO 489.1}

§158 In the first revelation foy viewed the glorious reward of the faithful and the punishment of sinners. He felt the duty to declare what he had seen to others, but not being instructed to relate the vision, he disclosed it to no one. But he had no peace of mind. In a second revelation given to him, on February 4, 1842, he viewed multitudes of earth, those who had not died and those who had been raised from the dead, being assembled to receive their reward. In connection with this revelation he was instructed, “thou must reveal those things which thou hast seen, and also warn thy fellow creatures to flee from the wrath to come.” {1BIO 489.1}

§159 福伊不愿意把他看到的告诉别人，既源于人们对声称拥有神圣启示之人的偏见，也源于人们对他肤色的偏见。他心里想:“为什么要把这些事情启示给我，让我传给世界呢?”{1BIO 489.2}

§160 Foy’s unwillingness to relate to others what had been shown to him stemmed from both the prejudice against any who claimed to have divine revelations and the prejudice against those of his color. He questioned in his mind, “why should these things be given to me to bear to the world?” {1BIO 489.2}

§161 几天后，波士顿布卢姆菲尔德街教堂的牧师来邀请福伊到他在教会讲述他所见到的异象。他很不情愿地答应了。第二天晚上，他发现一大群人聚集在那里等着他的信息。当他开始讲话时，恐惧就消失了，他无拘无束地把向他展示的事情讲给全神贯注的会众听。{1BIO 489.3}

§162 A few days later the pastor of the bloomfield street church in boston called upon foy to relate the visions in his house of worship. Reluctantly he consented, and the next evening he found a large congregation assembled awaiting his message. As he began to speak, his fear left him, and he related with great freedom the things that were shown to him, to a congregation that gave rapt attention. {1BIO 489.3}

§163 以此为开端，他旅行了三个月，向所有教派的拥挤场所传讲他的信息。他对语言能力很强。当他描述天上的世界，新耶路撒冷，和基督慈悲的爱，并劝勉那些未皈依的人寻求上帝时，许多人响应了他的恳劝。由于家庭需要赡养，在园地工作了三个月后，福伊从公共工作岗位上退了下来，开始自己动手干活。这样的事他做了三个月，后来，他觉得必須站在人们面前，于是就又开始公开的服务，盼望不久就能见到救主来临。讲话时，他穿着圣公会牧师的神职长袍。{1BIO 489.4}

§164 With this as a beginning he traveled for three months, delivering his messages to crowded houses of all denominations. He had a good command of language. As he described the heavenly world, the New Jerusalem, and the compassionate love of Christ, and exhorted the unconverted to seek God, many responded to his entreaties. As his family needed support, after three months in the field, foy retired from public work to labor with his hands. He engaged in such work for three months, and then, feeling impelled to stand before the people, he again took up his public ministry, expecting soon to see his saviour when he should come. When speaking, he wore the clerical robes of the episcopal clergy. {1BIO 489.4}

§165 根据J. N. 拉夫伯勒的说法，在1844年的期待时期，福伊见了第三次异象，异象中呈现的三个平台是他无法理解的，因为他相信基督即将来临。据拉夫伯勒说，由于困惑，福伊停止了公共工作。大家知道在19世纪50年代和他的整个中年时期，他担任马萨诸塞州和缅因州的浸信会传道士，然后转向缅因州沙利文县务农。人们对他后来的经历知之甚少，但他的墓碑上刻着他死于1893年。{1BIO 489.5}

§166 According to J. N. Loughborough, near the time of the expectation in 1844 foy was given a third vision in which were Presented three platforms that he could not understand in the light of his belief in the imminent coming of Christ. According to loughborough, in perplexity foy ceased public work. It is known that in the 1850S and through mid-life he filled positions as a freewill baptist minister in Massachusetts and Maine, and then turned to farming in sullivan county in Maine. While but little is known of his later experience, his tombstone bears the record that he died in 1893. {1BIO 489.5}

§167 没有理由质疑威廉?福伊的经历的真实性。拉夫伯勒认为，这些异象有明确的证据表明，它们是上帝之灵的真实表现。或许更重要的是，上文提到的与他有些相识的怀爱伦在1912年的一次采访中认为他的经历是真实的。——作者 {1BIO 490.1}

§168 There is no occasion to question the genuineness of William Foy’s experience. Loughborough felt that the visions bore clear evidences of being the genuine manifestations of the spirit of God. More significant, perhaps, is the fact that Ellen White, who as noted above had some acquaintance with him, in an interview in 1912 treated his experience as genuine.—Author. {1BIO 490.1}

§169 来源Sources

§170 Df 231.：“福伊的基督徒经历，以及他在1842年一月和二月见到的两个异象。” （《文稿》1906年131号，拉夫伯勒《伟大的复临运动》145-147页）{1BIO 490.2}

§171 Df 231. “The Christian experience of William E. Foy, together with the two visions he received in the months of January and February, 1842.” Portland: J. and C. H. Pearson, 1845. Ellen G. White Manuscript 131, 1906. Loughborough, J. N. The Great Second Advent Movement. Washington, D.C.: The Review and Herald, 1909, 145-147. {1BIO 490.2}

§172 附录 CAppendix C斯蒂芬?史密斯和未开封的证言

§173 Stephen Smith and the Unopened Testimony

§174 大约在斯蒂芬.史密斯被开除出教会一年之后，他认识和承认了自己的错误，被重新接纳到教会里(同上，1852年11月25日)。这种情况持续了几个月，然后他又卷入了错误的观点中，再次被开除。1857年，他又回来了，但时间很短(同上，1857年2月19日;同上，1857年3月19日). {1BIO 490.3}

§175 About a year after he was disfellowshiped, Stephen Smith came to see his errors, confessed, and was restored to fellowship in the church (Ibid., November 25, 1852). This continued for a few months, and then he again became involved in erroneous views and was again disfellowshiped. In 1857 He found his way back again, but only for a short time (Ibid., February 19, 1857; Ibid., March 19, 1857). {1BIO 490.3}

§176 在19世纪50年代的某个时候，在他的一次失足之后，怀爱伦给他写了一份证言，在证言中她描述了如果他坚持他所遵循的路线，他的生活将会是什么样子。当他收到信时，他担心这是一份责备的证词，所以他把信从邮局带回家，藏在一个箱子里，没有打开，也没有读过。{1BIO 491.1}

§177 At some point in the 1850S, after one of his lapses, Ellen White wrote him a testimony in which she depicted what his life would be if he persisted in the course he was following. When he received the letter he feared that it was a testimony of reproof, so he took it home from the post office and tucked it deep in a trunk, still unopened and unread. {1BIO 491.1}

§178 近三十年时间里，斯蒂芬?史密斯一直不进教会，反对他以前的弟兄们，他的批评尖酸刻薄。但史密斯太太仍然很忠诚，《评论与通讯》每周都寄到她家来。有一天，史密斯拿起它，读了一篇怀爱伦的文章。他继续读她每周写的文章，发现这些文章能打动他的心，他的心开始软化。{1BIO 491.2}

§179 For nearly thirty years Stephen Smith was out of the church, opposing his former brethren, mean and cutting in his criticism. Mrs. Smith remained faithful, and the Review and Herald Came weekly to their home. Then one day Smith picked it up and read an article from Ellen White. He continued to read her weekly articles and found they spoke to his heart, and he began to soften. {1BIO 491.2}

§180 1885年，新罕布什尔州华盛顿的威廉?法恩斯沃思的儿子E. W.法恩斯沃思在华盛顿小教堂举行奋兴会。史密斯在他还是个孩子的时候就认识他了，于是他步行12英里去参加安息日聚会。他听了法恩斯沃思关于余民教会兴起和发展的讲道。讲道结束后，史密斯站起来请求发言的特权。熟悉他的观众期待着一场完美的批评和刻薄之声。{1BIO 491.3}

§181 In 1885 E. W. Farnsworth, son of William Farnsworth, of Washington, New Hampshire, was holding revival meetings in the little Washington Church. Smith had known him as a boy, and he walked twelve miles to attend the sabbath meeting. He heard farnsworth preach on the rise and development of the remnant church. The sermon over, Smith Rose to his feet and asked for the privilege of speaking. The audience, who knew him well, expected a perfect blast of criticism and meanness. {1BIO 491.3}

§182 他说：“我不希望你们害怕我，弟兄们。我不是来批评你们的。我已经不干那种事情了。然后，他回顾了过去，他对教会组织的仇恨，他加入了一个又一个反对的派別，他目睹了这些派別的衰落，他们的同情者陷入混乱。他说：“事实是很顽固的东西，但事实是，那些反对这项工作的人最终化为乌有，而那些同情这项工作的人却成功了，变得更好了，更忠诚了，更像上帝了。那些反对它的人只学会了战斗和辩论。他们失去了所有的宗教信仰。{1BIO 491.4}

§183 “I don’t want you to be afraid of me, brethren,” he said. “I have not come to criticize you. I have quit that kind of business.” Then he reviewed the past, his hatred of church organization, his joining one opposition party after another, which he had seen go down and their sympathizers come to confusion. “Facts,” said he, “are stubborn things, but the facts are that those who have opposed this work have come to naught, while those who have been in sympathy with it have prospered, have grown better, more devoted and godlike. Those who have opposed it have learned only to fight and debate. They have lost all their religion. {1BIO 491.4}

§184 “没有一个诚实的人能看出上帝是和他们站在一起，和我们作对的。我要在心里和教会里与这些人有相交。”史密斯打算在下个安息日留在华盛顿参加会议，但星期三他想起了家里箱子中怀爱伦的信。星期四一大早，他就出发了，跋涉了十二英里回家，很快就把那封未拆开的信拿到了手里。他拆开信读了信上的内容。{1BIO 491.5}

§185 “No honest man can help seeing that God is with them and against us. I want to be in fellowship with this people in heart and in the church.” Smith intended to stay over in Washington for the meeting on the next Sabbath, but on Wednesday he thought of the letter from Ellen White in his trunk at home. Feeling he could not wait to read it, he started out early Thursday morning and trudged the twelve miles home and soon had the unopened envelope in his hands. He tore it open and read its contents. {1BIO 491.5}

§186 在安息日，他再次回到华盛顿，听到法恩斯沃思在余民教会宣讲预言之灵。布道结束后，他又站了起来。他是这样说的: {1BIO 492.1}

§187 Back again in Washington on Sabbath he heard farnsworth preach on the spirit of prophecy in the remnant church. When the sermon was over he was on his feet again. Here is what he said: {1BIO 492.1}

§188 “28年前，我自己也收到了一份证言。我把它带回家，锁在我的箱子里，直到上周四我才读它。”他曾说自己不信这個证言，尽管他不知道里面的任何一个字。他不敢读它，担心会使他发疯。但是，他说，“我几乎一直在发疯。”最后，他说: {1BIO 492.2}

§189 “I received a testimony myself twenty-eight years ago. I took it home and locked it up in my trunk, and I never read it till last Thursday.” He said he did not believe this testimony, although he did not know a word there was in it. He was afraid to read it, fearing it would make him mad. But, said he, “I was mad all the time, nearly.” Finally, he said: {1BIO 492.2}

§190 弟兄们，给我的证言，句句都是真的，我接受。我来这地方,我终于相信证言是出于上帝的。如果我听从了一个证言或其他的证言,它就会改变我生命的整个过程,我就会是一个完全不同的人。{1BIO 492.3}

§191 Brethren, every word of the testimony for me is true, and I accept it. And I have come to that place where I finally believe they [the testimonies] all are of God, and if I had heeded the one God sent to me as well as the rest, it would have changed the whole course of my life, and I should have been a very different man. {1BIO 492.3}

§192 任何一个诚实的人都必须说，他们总是引导一个人走向上帝和圣经。如果他是诚实的，他会那样说;如果他不那样说，那他就不诚实。{1BIO 492.4}

§193 Any man that is honest must say that they lead a man toward God and the Bible always. If he is honest, he will say that; if he won’t say that, he is not honest. {1BIO 492.4}

§194 如果我当时听从了证言，我就不会有那么多麻烦了。证言说，在1844年的运动之后，将不再有“确定的时间”了，但我过去以为自己所懂得的，不比那位年长女子异象中所见的少。愿上帝宽恕我!但令我悲哀的是，我发现这些异象是对的，而那个自以为知道这一切的人完全错了，因为我宣讲1854年的定时，花光了我的一切，而如果我听从异象的证言，我本可以救自己和更多的人。证言是对的，我是错的。{1BIO 492.5}

§195 If I had heeded them, they would have saved me a world of trouble. The testimonies said there was to be no more “definite time” preached after the ‘44 movement, but I thought that I knew as much as an old Woman’s visions, as I used to term it. May God forgive me! But to my sorrow, I found the visions were right, and the man who thought he knew it all was all wrong, for I preached the time in 1854, and spent all I had when if I had heeded them, I should have saved myself all that and much more. The testimonies are right and I am wrong. {1BIO 492.5}

§196 他谈了一会儿，最后说:“弟兄们，我太老了，不能弥补我所做过的事情。我太虚弱了，不能出去参加我们的大型会议，但我希望你告诉我们各地的信徒，又有一个叛逆者投降了。（E. W.法恩斯沃思1885年7月15日写给怀爱伦的一封信）{1BIO 492.6}斯蒂芬.史密斯的生活和经历发生了真正的变化，他在晚年被人記住的是：他是一个善良、可爱、全心全意的安息日复临信徒。{1BIO 492.7}

§197 After talking for some time, he concluded, “Brethren, I am too old to undo what I have done. I am too feeble to get out to our large meetings, but I want you to tell our people everywhere that another rebel has surrendered.”—From a letter written by E. W. Farnsworth to EGW, July 15, 1885. {1BIO 492.6}

怀爱伦全传 第1卷 E