第4章 遇到两个主要问题1863年)
§1
第四章 遇到两个主要问题(1863年)
§2
Chapter 4—(1863) Meeting Two Major Problems
§3
《评论与通讯》1863年1月6日预告，在几天后安息日复临信徒将得到《证言》第9辑，其主打文章是关于战争和复临信徒涉及战争的责任，给许多人，尤其是兵役适龄男子及其家人带来心安。我们不知道这篇文章是基于一个异象还是多个异象，但怀爱伦多次提及她蒙指示的或她得以看到，表明是一个或多个异象构成了直接的背景。1861年1月12日，密歇根州帕克维尔，1861年8月3日纽约罗斯福， 1862年1月4日的巴特尔克里克的异象，使复临信徒得天独厚地知道即将到来之战争的猛烈和持久性，以及战争的来龙去脉，并保证上帝在国家事务中有控制之手。这些异象对战争的胜负以及演变成国际冲突的可能性有独到的见解。{2BIO 46.1}
§4
The announcement on January 6, 1863, that in a few days there would be available to Seventh-day Adventists Testimony No. 9, with the lead article being on the war and Adventists’ duty in relation to it, brought assurance to the hearts of many, especially men of draft age and their families. Whether the article was based on a single vision or on several, we do not know, but Ellen White’s repeated reference to what she was shown or what she saw makes it clear that a vision or visions formed the immediate background. The visions at Parkville, Michigan, January 12, 1861; at Roosevelt, New York, August 3, 1861; and at Battle Creek, January 4, 1862, put Adventists in the unique position of knowing, first, of the coming war and its ferocity and long duration, and then, its philosophy, with the assurance that God had a controlling hand in the affairs of the nation. They had an inside view of victories and losses and the potential of its becoming an international conflict. {2BIO 46.1}
§5
现在，一年之后，教会又有了进一步的亮光，教会信徒认为十诫的要求是有约束力的，他们面临着全国征兵的前景。劝勉的话占了原版《证言》小册子的很大一部分内容，如今可在《证言》卷一第355-368页题为《叛乱》的一章中找到。正如所预告的那样，它包含了安息日复临信徒应如何看待战争的建议。目前还没有实行全国性的征兵制度。军队里的人是自愿去服兵役，因此他们一切主张都是凭着他们的良知。这就是怀爱伦写文章的依据。征兵虽然是真正的威胁，但要几个月后才到来。 {2BIO 46.2}
§6
Now, a year later, there was further light for the church whose members regarded as binding the claims of the Ten Commandments, and who now faced the prospects of a national military draft. The counsel filled a good portion of the original Testimony pamphlet, and may be found in volume 1 of the current Testimonies, under the chapter title “The Rebellion,” pages 355-368. True to its advance notice, it contained counsel as to how Seventh-day Adventists should relate to the war. There was as yet no national draft. The men in the Army had volunteered for military service, thus surrendering all claims they might have to positions of conscience. It was on this
§7
对战争结果的预测
§8
basis that Ellen White wrote as she did. Conscription, although a real threat, was yet months away. {2BIO 46.2}
§9
怀爱伦再次向教会讲述了她对这场冲突最终结果的见解，这也是这场冲突持续如此之久的原因之一。{2BIO 47.1}
§10
Forecasts of the War’s Outcome
§11
上帝正在惩罚北方，因为他们那么久容忍了奴隶制这种可憎罪恶的存在；因为在上天看来，那是最黑暗的一种罪。上帝并不站在南方一边，祂最终将严厉地惩罚他们。（1T 359）{2BIO 47.2}
§12
Again Ellen White presents to the church insights given her as to the final outcome of the conflict, and one reason that it was so protracted. {2BIO 47.1}
§13
在前景特别黯淡的时期，文章中提出了进一步的保证: {2BIO 47.3}
§14
God is punishing the North, that they have so long suffered the accursed sin of slavery to exist; for in the sight of heaven it is a sin of the darkest dye. God is not with the South, and He will punish them dreadfully in the end.—Testimonies for the Church, 1:359. {2BIO 47.2}
§15
我看到上帝不会将北方的军队全部交在叛民的手中，被他们的敌人彻底毁灭。我蒙指示看到《申命记》32:26-30。（1T 365）{2BIO 47.4}
§16
In the heart of the article there is further assurance, given at a time when the outlook was particularly dark: {2BIO 47.3}
§17
她所引用上述的经文，指出要不是为了让敌人看到上帝如何公正对待祂任性的子民，以致指责上帝恰如其分地惩罚叛逆的行为，祂会起来拯救他们的。怀爱伦在评述的最后重复了对结果的看法:{2BIO 47.5}
§18
I saw that God would not give the Northern army wholly into the hands of a rebellious people, to be utterly destroyed by their enemies. I was referred to Deuteronomy 32:26-30.—Testimonies for the Church, 1:365. {2BIO 47.4}
§19
我看到南方和北方都在受惩罚。关于南方，我蒙指示看到《申命记》32:35-37：“他们失脚的时候，伸冤报应在我；因他们遭灾的日子近了；那要临在他们身上的必速速来到。耶和华见祂百姓毫无能力，无论困住的、自由的都没有剩下，就必为他们伸冤，为祂的仆人后悔。祂必说：他们的上帝，他们所投靠的磐石，在哪里呢？”(1T 368) {2BIO 47.6}
§20
She quoted the scripture referred to, which points out that were it not for the manner in which enemies would look upon God’s just dealing with His wayward people, blaming God for an appropriate retribution for a rebellious course of action, He would rally to their deliverance. Ellen White’s remarks closed with the repetition of the view of the outcome: {2BIO 47.5}
§21
奇怪的因素在起作用
§22
I saw that both the South and the North were being punished. In regard to the South, I was referred to Deuteronomy 32:35-37: “To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted?”—Testimonies for the Church, 1:368. {2BIO 47.6}
§23
脱离这一章的全部前因后果，上面关于上帝与牵涉冲突之人关系的陈述似乎很严重。然而，她对形势的描绘无疑是基于对正在发生的事情的特殊见解和报告，从而呈现了背景。在政治家和将军里，有不忠、背叛、贪婪的人，他们决心利用战争来谋求个人利益和霸权。这些因素使联邦军队偏离了迅速取得胜利所必需的唯一目标，奴隶制的罪行也妨碍了南方取得胜利。此外，怀爱伦在这一章中还提到了另一个因素——恶天使的招魂术对某些将军的决策和战略所带来的影响:{2BIO 47.7}
§24
Strange Factors at Work
§25
很多当权的人，将军与官长，行动都与邪灵所传达的指示一致。鬼魔的灵自称是死亡的将士和善战的将军，与当权的人交通并且控制了他们的许多活动。一位将军从这些灵得到了指示，要采取特殊的行动并以成功的希望自诩。另一位将军领受了与前一位将军非常不同的指示。有时那些随从这些指示的人获得了胜利，但他们更多遭遇的是失败。(1T 363) {2BIO 48.1}
§26
Separated from the full context of the chapter, the above statements concerning God’s relation to those involved in the conflict may seem severe. However, her portrayal of conditions, no doubt based on both special insights and reports of what was going on, sets the stage. There were, among statesmen and generals, disloyalties, treachery, greed, and determination to use the war for personal advancement and supremacy. These elements removed from the Union forces the singleness of purpose necessary to reach a quick victory, and the crime of slavery prevented success to attend the South. In addition, Ellen White brings to view in this chapter another factor—that of the spiritualistic influence of evil angels guiding some of the generals in their decisions and strategies: {2BIO 47.7}
§27
她把上帝将给予的引导与大仇敌撒但的引导进行对照： {2BIO 48.2}
§28
Very many men in authority, generals and officers, act in conformity with instructions communicated by spirits. The spirits of devils, professing to be dead warriors and skillful generals, communicate with men in authority and control many of their movements. One general has directions from these spirits to make special moves and is flattered with the hope of success. Another receives directions which differ widely from those given to the first. Sometimes those who follow the directions given obtain a victory, but more frequently they meet with defeat.—Ibid., 1:363, 364. {2BIO 48.1}
§29
领导叛军的魁首撒但对这场战争很熟悉。他指使自己的使者装扮成已经死去的将军的形体，模仿他们的习惯，展示他奇特的品格特征。军中的领袖们真的以为是他们的朋友和阵亡将士的幽灵，美国独立战争的先辈们在指引他们。{2BIO 48.3}
§30
She contrasted the guidance God would give with that of the great adversary, Satan himself: {2BIO 48.2}
§31
他们若是没有处在最强烈最迷人的欺骗之下，就会开始思想，这些在天的将士们并没有表现出优良而成功的将才呀，是不是忘记了他们著名的在地上作战的技巧了呢？ {2BIO 48.4}
§32
The great leading rebel general, Satan, is acquainted with the transactions of this war, and he directs his angels to assume the form of dead generals, to imitate their manners, and exhibit their peculiar traits of character. The leaders in the army really believe that the spirits of their friends and of dead warriors, the fathers of the Revolutionary War, are guiding them. {2BIO 48.3}
§33
领袖们在这场战争中不但没有信赖以色列的上帝，并且指导自己的军队信赖唯一能救他们脱离敌人的那一位，反而多半求问鬼王并信赖他。《申命记》32:16-22。天使说：“上帝怎能兴旺这样的一班人呢？他们若愿仰望并信赖祂；只要他们愿意来到祂能帮助他们的地步，按照祂自己的荣耀，祂就会欣然帮助他们。” (1T 364) {2BIO 48.5}
§34
If they were not under the strongest fascinating deception, they would begin to think that the warriors [supposedly] in heaven (?) did not manifest good and successful generalship, or had forgotten their famed earthly skill. {2BIO 48.4}
§35
对安息日复临信徒的建议
§36
Instead of the leading men in this war trusting in the God of Israel, and directing their armies to trust in the only One who can deliver them from their enemies, the majority inquire of the prince of devils and trust in him. Deuteronomy 32:16-22. Said the angel: “How can God prosper such a people? If they would look to and trust in Him; if they would only come where He could help them, according to His own glory, He would readily do it.”—Testimonies for the Church, 1:364, 365. {2BIO 48.5}
§37
怀爱伦阐述了安息日复临信徒在战争中应遵循的原则：{2BIO 49.1}
§38
Counsel to Seventh-day Adventists
§39
我蒙指示上帝子民是祂特殊的财宝，不能从事这场复杂的战争，因为它是与他们信仰的每一原则相反的。在军队中，他们不能既顺从真理同时又顺从官长的要求。必有不断违背良心的情况。属世的人是受属世的原则统治的。……但上帝的子民不能被这些动机支配。……{2BIO 49.2}
§40
Ellen White set forth principles that should guide Seventh-day Adventists in their relation to the war. {2BIO 49.1}
§41
凡爱上帝诫命的人必遵守地上每一良善的法律。但统治者的要求若是与上帝的律法相冲突，那么唯一要解决的问题就是：我们要顺从上帝，还是顺从人呢？（1T 361） {2BIO 49.3}
§42
I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers. There would be continual violation of conscience. Worldly men are governed by worldly principles.... But God’s people cannot be governed by these motives.... {2BIO 49.2}
§43
1863年1月发表这个声明时，征兵还未开始。南部邦联的军队的兵役制度是以征兵为基础的。{2BIO 49.4}
§44
Those who love God’s commandments will conform to every good law of the land. But if the requirements of the rulers are such as conflict with the laws of God, the only question to be settled is: Shall we obey God, or man?—Ibid., 1:361, 362. (Italics supplied.) {2BIO 49.3}
§45
关于安息日复临信徒对待战争的态度，怀爱伦讲述他们与全国政府的关系:{2BIO 49.5}
§46
When this statement was published in January, 1863, there was not yet a draft. Military service in the Union forces was on an enlistment basis. {2BIO 49.4}
§47
我看出在各种情形之下，我们的本分乃是遵守本国的法律，除非这些法律的确是与上帝在西奈山用清晰可闻的声音所宣布，后来又亲手把它刻在石版上的律法相冲突的。“我要将我的律法放在他们里面，写在他们心上，我要作他们的上帝，他们要作我的子民”（耶31:33）。{2BIO 49.6}
§48
In connection with the attitude Seventh-day Adventists should take to the war, Ellen White wrote on what their relation should be to the government of the nation: {2BIO 49.5}
§49
人若有上帝的律法写在心上，他就必宁愿顺从上帝而不顺从人，并且情愿违背众人，而毫不偏离上帝的诫命。上帝的子民既然受了真理灵感的教导，又经纯正良心的引领，并按着上帝一切的话生活，他们就必将那写在自己心上的主之律法，当作他们所能承认或同意顺从的唯一权威。因为上帝的律法所具有的智慧和权威，原是至高无上的。（1T 361）{2BIO 49.7}
§50
I saw that it is our duty in every case to obey the laws of our land, unless they conflict with the higher law which God spoke with an audible voice from Sinai, and afterward engraved on stone with His own finger. “I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.” {2BIO 49.6}
§51
关于即将发出的征兵通知的指示
§52
He who has God’s law written in the heart will obey God rather than man, and will sooner disobey all men than deviate in the least from the commandment of God. God’s people, taught by the inspiration of truth, and led by a good conscience to live by every word of God, will take His law, written in their hearts, as the only authority which they can acknowledge or consent to obey. The wisdom and authority of the divine law are supreme.—Ibid., 1:361. {2BIO 49.7}
§53
在南北战争的几个月时间里，复临信徒得到忠告保持低调，尽可能少说话，但要表明他们不同情奴隶制的态度。当全国征兵的可能性隐约出现时，爱荷华州的一些教会的传道士和教会就冒然而出，发表自负的声明。他们甚至向州立法机关申请豁免。怀爱伦写道: {2BIO 50.1}
§54
Instruction Concerning the Imminent Draft
§55
在爱荷华州，他们把事情做过了头，陷入了狂热盲信中。他们误把热心和狂热盲信当作了有良心，不受理智和健全的判断力指导，反而允许自己跟着感觉走。他们准备因自己的信仰而成为殉道者。（1T 356）{2BIO 50.2}
§56
During the months of civil war, Adventists had been counseled to take a low profile, to say as little as possible but make it clear they had no sympathy with slavery. As the possibility of a national military draft loomed, some in Iowa, in the ministry and among the laity of the church, rushed ahead in making bold and boastful statements. They even petitioned the State legislature for exemption. Wrote Ellen White: {2BIO 50.1}
§57
她問这種情绪把他们带向上帝，使他們更加谦卑了吗？她自己回答說：没有！他们没有恳求天上的上帝并唯独依赖祂的能力，反而请求立法机构并遭到了拒绝。”她指出，这只会让守安息日者受到特别不利的关注，并补充说: {2BIO 50.3}
§58
In Iowa they carried things to quite a length, and ran into fanaticism. They mistook zeal and fanaticism for conscientiousness. Instead of being guided by reason and sound judgment, they allowed their feelings to take the lead. They were ready to become martyrs for their faith.—Ibid., 1:356, 357. {2BIO 50.2}
§59
我看到那些冒失发言的人那么坚决地拒绝顺从征兵，他们不知道自己在说什么。要是他们真的被征入伍而不肯顺从，就会受到监禁、折磨或死亡的威胁，他们就会畏缩，发现自己没有预备好应付这样的紧急情况。他们不会经受住信心的考验。他们所以为的信心只不过是狂热的自以为是罢了。（1T 357）{2BIO 50.4}
§60
Asking if this led them to God or greater humility, she answered herself, “Oh, no! Instead of making their petitions to the God of heaven and relying solely upon His power, they petitioned the legislature and were refused.” She pointed out that this served only to bring Sabbathkeepers into special unfavorable notice, adding: {2BIO 50.3}
§61
然后她提出当时以及以后面临征兵时应该采取的立场: {2BIO 50.5}
§62
I saw that those who have been forward to talk so decidedly about refusing to obey a draft do not understand what they are talking about. Should they really be drafted and, refusing to obey, be threatened with imprisonment, torture, or death, they would shrink and then find that they had not prepared themselves for such an emergency. They would not endure the trial of their faith. What they thought to be faith was only fanatical presumption.—Ibid., 1:357. {2BIO 50.4}
§63
那些会预备得最好，若有必要甚至牺牲性命也不愿使自己处于不能顺从上帝之境地的人，是最不会说什么的人。他们不会自夸，而会深有感受并且多多思想，他们恳切的祈祷会升达天庭，祈求行事的智慧和忍耐的恩典。{2BIO 50.6}
§64
Then she set forth the position that should be taken at that time, and later if there was a draft: {2BIO 50.5}
§65
那些本着敬畏上帝的心觉得自己不能凭良心从事这场战争的人，会简单地说出他们不得不说的话，好回答询问他们的人，然后让人明白他们并不同情这场叛乱。……{2BIO 51.1}
§66
Those who would be best prepared to sacrifice even life, if required, rather than place themselves in a position where they could not obey God, would have the least to say. They would make no boast. They would feel deeply and meditate much, and their earnest prayers would go up to heaven for wisdom to act and grace to endure. {2BIO 50.6}
§67
我蒙指示看到我们这班人怎样小心我们所发挥的影响力都不为过；我们应该把守每一句话。当我们藉言语或行为使自己置身于仇敌的战场时，就驱赶圣天使离开我们，并鼓励且吸引恶天使集群包围我们。（1T 357-360）{2BIO 51.2}
§68
Those who feel that in the fear of God they cannot conscientiously engage in this war will be very quiet, and when interrogated will simply state what they are obliged to say in order to answer the inquirer, and then let it be understood that they have no sympathy with the Rebellion.... {2BIO 51.1}
§69
关于战争对北方各州安息日复临教徒的影响，现有的记录很少。（教会的工作尚未进入南方各州，因此战争带来的问题只局限在北方。）各州在如何响应林肯总统的号召，增加军队供给，增加人手的问题上，意见似乎各不相同。很少有安息日复临信徒早早就被征召。《评论与通讯》1862年10月21日刊登了一封马丁?基特尔从俄亥俄州曼斯菲尔德军营寄来的信。上面说: {2BIO 51.3}
§70
I was shown that as a people we cannot be too careful what influence we exert; we should watch every word. When we by word or act place ourselves upon the enemy’s battleground, we drive holy angels from us, and encourage and attract evil angels in crowds around us.—Ibid., 1:357-360. {2BIO 51.2}
§71
怀弟兄:我已应征为国服役。据我所知，我是俄亥俄州唯一的一个。我急于想知道是否有其它地方的守安息日者被征召。1862年10月21日。{2BIO 51.4}
§72
The records available regarding the impact of the war on Seventh-day Adventists in the various Northern States are meager. [The work of the Church had not yet entered the southern states, hence the problems brought by the war were confined to the north.] It would seem that there was some diversity on how the States raised their quota of men in answer to President Lincoln’s call to supply the ranks. A very few Seventh-day Adventists were drafted quite early. The Review and Herald, October 21, 1862, carries a letter from Martin Kittle, written from Camp Mansfield, Ohio. It opens: {2BIO 51.3}
§73
两星期后，一封写给编辑的信中附言如下:{2BIO 51.5}
§74
Brother White: I have been drafted into the United States service. As far as I know, I am the only one in Ohio. I feel anxious to know if any other Sabbathkeepers have been drafted from any other place.—Ibid., October 21, 1862 {2BIO 51.4}
§75
宾夕法尼亚州克莱默市的S.巴布科克和H.伯迪克弟兄上个安息日接到征兵通知，于星期二动身去威尔斯伯勒，并从那里前往哈里斯堡。
§76
Two weeks later, a letter to the editor contained this postscript: {2BIO 51.5}
§77
巴布科克弟兄急于想继续收到《评论与通讯》，以便他的妻子可以尽可能经常地转寄给他。他非常慌乱，当地教会尚未组织好,但不知出于何故,现在所幸的是在他离开伴侣和亲爱的孩子之前,教会组织起来了，予以关照，教会的一个成员受苦，所有的成员一同承担。（RH 1862.11.4）{2BIO 51.6}
§78
Brethren S. Babcock and H. Burdick of Clymer, Pennsylvania, received notice of their being drafted last Sabbath, and left Tuesday for Wellsborough, and from there to Harrisburg.
§79
1863年3月3日，美国国会通过一条法律，号召所有年龄在20到45岁的男子应征入伍；这将成为全国征兵的依据。现在看来，三个男子中就得有一个要去服兵役。这个法令的一些规定使安息会复临信徒松了一口气： {2BIO 52.1}
§80
Brother Babcock is anxious to have his Review continued, so that his wife may forward it to him as often as she can. He was in haste for the church in his place to be organized, but knew not why, but now rejoices that it was done in season for him to leave his companion and dear children under the watchcare of a body so constituted that when one member suffers, all suffer with it.—Ibid., November 4, 1862 {2BIO 51.6}
§81
信仰宗教的人，将通过宣誓或者发表声明，宣告他们在良心上反对持枪械。这些教派信仰和准则的责任，和条款禁止他们这样做，服兵役时将被考虑不当战斗员，由国防部长派往医院，或者照顾被解放的奴隶；也可交300美元给国防部长指派接收的人，这些钱被用于生病的和受伤的士兵：{2BIO 52.2}
§82
On March 3, 1863, the Congress of the United States passed a law calling for the enrollment of all men between the ages of 20 and 45; this would form the basis of a national draft. It now looked as if one man in three would be called to military service. Certain provisions of this act brought a sigh of relief to Seventh-day Adventists: {2BIO 52.1}
§83
除非他声明从良心上反对持枪，又有足够的证据，证明他的言行是一致；否则，他是不具备资格从这些规定中得益的。《安息日复临信徒对使用武器的看法》第3,4页）{2BIO 52.3}
§84
That members of religious denominations, who shall by oath or affirmation declare that they are conscientiously opposed to the bearing of arms, and who are prohibited from doing so by the rules and articles of faith and practice of such religious denomination, shall, when drafted into the military service, be considered noncombatants, and shall be assigned by the Secretary of War to duty in the hospitals, or to the care of freedmen, or shall pay the sum of $300, to such person as the Secretary of War shall designate to receive it, to be applied to the benefit of the sick and wounded soldiers: {2BIO 52.2}
§85
潮流开始逆转
§86
Provided, That no person shall be entitled to the benefit of the provisions of this section, unless his declaration of conscientious scruples against bearing arms shall be supported by satisfactory evidence that his deportment has been uniformly consistent with such declaration.—“The Views of Seventh-day Adventists Relative to Bearing Arms,” pp. 3, 4. {2BIO 52.3}
§87
林肯总统的黑奴解放宣言于1863年1月1日生效，战争潮流开始逆转。当1863年4月30日被指定为“全国禁食日”，安息日复临信徒认为，他们可以遵守这个规定，因为政府所倡导的与《以赛亚书》第58章的训诲比较合拍。在七月初，在宾夕法尼亚州葛底斯堡进行了一场决定性的战役，联军取得了胜利。{2BIO 52.4}
§88
The Tide Begins to Turn
§89
仍然有许多困难的日子在前头。但根据规定，安息日复临信徒征兵对象出300美元就可以免除服役，这使人们松了一口气。这种状况持续至1864年。新组织的教会有了一个喘息的机会。然而，出这样多的钱，差不多比做一年工的工资还要高！怀雅各认为，这个规定虽有益，但对于教会的收入又是一个威胁。他在1863年11月24日《评论与通讯》的社论中警告道： 有充分的理由支持使用教会所筹集的定期捐款基金来帮助传道士，以及配得的穷人，照顾战争孤儿等等。他补充道: {2BIO 52.5}
§90
With President Lincoln’s Emancipation Proclamation, effective January 1, 1863, the tide in the war began to turn. When a national fast was appointed for April 30, 1863, Seventh-day Adventists felt they could join in its observance, for the government was lining up more in harmony with the testimony of Isaiah 58. In early July a decisive battle was fought at Gettysburg, Pennsylvania, with the Union forces gaining the victory. {2BIO 52.4}
§91
推展第三位天使的信息是我們在地上为之努力的最高目标。无论其它地方有任何困难，这一事业都应该是最后一个因缺乏资金而受困的事业。 {2BIO 53.1}
§92
There were still many difficult days ahead, but the provision that by paying $300 a drafted Seventh-day Adventist could gain freedom from military service brought relief till well into 1864. The newly organized church had a breathing spell. Yet such a payment was equivalent to somewhat more than the wages for a year of employment, and James White saw the provision, as beneficial as it was, a threat to denominational income. He warned in an editorial in the Review, November 24, 1863, that many good causes could be found for the use of the Systematic Benevolence funds being gathered by the churches for the support of the ministry, as providing for the worthy poor, the care of war orphans, et cetera. He added: {2BIO 52.5}
§93
如果我们的弟兄遇到被征的情况，如果有必要的话，应该通过抵押财产筹集300美元，而不应该接受理应进入上帝府库的钱。即使是我们的传道士也应该这样做。征兵可能会离我们越来越近。{2BIO 53.2}
§94
The advancement of the third message is the highest object on earth for which we can labor. Whatever suffering there may be elsewhere, this cause should be the last to suffer for want of means. {2BIO 53.1}
§95
我们每年向S. B.基金支付40美元。让它按照计划来使用。如果需要的话，我们还有40美元来帮助被征的传道士。所有我们要说，让定期捐款得以认真遵行，实现其初衷，即向世界发出慈怜的最后信息。(RH 1863.11.24){2BIO 53.3}
§96
Should our brethren be drafted, they should if necessary mortgage their property to raise the $300, rather than to accept means that should go into the Lord’s treasury. We would say this even of our ministers. The draft will probably come closer and closer. {2BIO 53.2}
§97
摩西?赫尔接受了招魂术
§98
We pay into the S. B. fund annually $40. Let that be used as designed. We have $40 more to help drafted ministers if needed. We say then let the plan of systematic benevolence be carried out sacredly, and let it accomplish its designed object, namely, to send forth the last merciful message to the world.—The Review and Herald, November 24, 1863. {2BIO 53.3}
§99
在1863年的大部分时间里，教会领袖们所关心的唯一问题就是战争，因为战争对人的需求永无止境。摩西.赫尔曾是一位杰出的传道士，他在秋天向撒但的势力投降，他的摇摆不定和最后的变节是一段艰难而悲伤的经历。1863年9月20日晚，他讲了一篇福音真道，但在几个星期后加入了招魂术的势力。 {2BIO 53.4}
§100
Moses Hull Yields to Spiritualism
§101
在摩西.赫尔经历的记录中有很多教训，特别是当我们具有怀爱伦从异象中获得的洞察力时。赫尔于1858年开始为安息日复临信徒布道，并在教会担任了五年的传道士。通过献身和有效的服务，他赢得了其他传道士的尊敬和信任。怀疑，自私，贪婪，缺乏管理能力，过分相信自己，这些都是怀爱伦在他过去两年的传道中指出的、成为问题根源的弱点。(《教会证言》，1:441,442;2:625；3:212)。此外还有家庭的负面影响，因为他的妻子没有给他以适当的支持。 {2BIO 53.5}
§102
The war, with its insatiable demand for men, was only one of the concerns of church leaders through much of 1863. The wavering and then the final apostasy of Moses Hull, a prominent evangelist who in the fall surrendered to the agents of Satan, was a difficult and sad experience. He preached an evangelistic sermon on the night of September 20, 1863, and then within a few weeks joined the forces of the Spiritualists. {2BIO 53.4}
§103
摩西.赫尔的名字偶尔会出现在1861年和1862年的《评论与通讯》上，因为他报告了他的工作，参加会议，并在委员会工作。1862年春天，密歇根州区会委员会建议赫尔与J. N.拉夫伯勒合作，参与密歇根州的帐篷工作。关于这一点，拉夫伯勒报告说: {2BIO 54.1}
§104
There are many lessons in the account of the experience of Moses Hull, especially when we have before us the insights given through vision to Ellen White. Hull began preaching for Seventh-day Adventists in 1858, and for five years was accounted among the ministry of the church. Through dedicated and effective service he worked himself into the respect and confidence of his fellow ministers. The harboring of doubts, selfish interest, covetousness, lack of management ability, and undue trust in self were weaknesses that Ellen White, through the last two years of his ministry, pointed out as being the foundation of his problems (Testimonies for the Church, 1:441, 442; Testimonies for the Church, 2:625; Ibid., 3:212). Added to this was a negative home influence, for his wife did not give him proper support. {2BIO 53.5}
§105
我们在三个地方使用到帐篷，6月5日至7月13日在夏洛特，从7月15日到8月12日在爱奥尼亚，从8月16日到9月7日在洛厄尔。I.D.范?霍恩弟兄是我们帐篷管理员，这是他第一次使用帐篷。在上述每一个地方，都爭取一些人接受真理。 {2BIO 54.2}
§106
The name Moses Hull appears occasionally in the Review and Herald in 1861 and 1862 as he reported on his work, attended conferences, and worked on committees. In the spring of 1862 the Michigan Conference Committee recommended that Hull work with J. N. Loughborough with the Michigan tent. Of this Loughborough reported: {2BIO 54.1}
§107
摩西赫尔与一个卫理派传道士在夏洛特帐篷里就灵魂不灭问题进行了一场辩论，这有助于许多人在这个问题上下定决心。在爱奥尼亚和洛厄尔，他都和招魂术者争论过。（PUR 1912.6.6）{2BIO 54.3}
§108
This we did, using our tent in three places—in Charlotte, June 5 to July 13; in Ionia, July 15 to August 12, and in Lowell from August 16 to September 7. Brother I. D. Van Horn was our tentmaster, it being his first experience with the tent. In each of these places some souls were won to the truth. {2BIO 54.2}
§109
拉夫伯勒认识到，赫尔在真理上的努力得到了主的祝福: {2BIO 54.4}
§110
Moses Hull had a debate with a Methodist minister in the tent at Charlotte, on the immortality question, which aided in settling many minds on that question. At both Ionia and Lowell he had debates with Spiritualists.—Pacific Union Recorder, June 6, 1912. {2BIO 54.3}
§111
他在爱奥尼亚与之辩论的医生希望见到一个相信灵魂不灭的人。他没有准备应付死者无意识状态的道理。在辩论结束时，他公开表示自己失败了，但他说，这是因为诸灵离开了他，帮助了赫尔。{2BIO 54.5}
§112
Loughborough recognized that the Lord blessed Hull in these efforts for the truth: {2BIO 54.4}
§113
在洛厄尔的辩论对象是招魂术讲师S.P.利兰。这次真理获得了彻底的胜利，结果不久之后，利兰放弃了招魂术而成为基督徒。在这场辩论中，上帝无疑帮助了赫尔。但后来他似乎“开始自傲”，觉得自己在任何地方都能与招魂术论者匹敌。（同上）{2BIO 54.6}
§114
The doctor with whom he debated in Ionia expected to meet someone who believed in the immortality of the soul. He was not prepared to meet the doctrine of the unconscious state of the dead. He stated publicly at the close of the debate that he was defeated, but said it was because the spirits left him and helped Hull. {2BIO 54.5}
§115
但是还有另一个因素促成了赫尔的变节。怀爱伦在异象中得知了这一点——他的一些传道士同工在不小心和不知情的情况下埋下了不信的种子，导致他产生了怀疑。然而，正如怀爱伦所说，“他需要从他的弟兄们那里得到所有能得到的力量和帮助”，一些更有经验的弟兄向他讲述了“他们对他的疑问和困惑”。{2BIO 54.7}
§116
The debate at Lowell was with S. P. Leland, a Spiritualist lecturer. This was a complete triumph for the truth, and resulted, shortly after, in Leland’s renouncing Spiritualism and becoming a Christian. The Lord surely helped Hull in the debate. But afterward it seemed to “turn his head,” and he thought he would be a match for the Spiritualists anywhere.—Ibid. {2BIO 54.6}
§117
他们似乎没有特别的目的，只是说出他们心中所思想的——不信和黑暗。他们发表了意见，可是赫尔弟兄正处在软弱的状况，他所信任的弟兄们的话会生根萌芽并结出果子来。几处难解的经文被丢进他脑中。他来聚会并且诚实讲了自己的感受。……{2BIO 55.1}
§118
But there was another factor that contributed to Hull’s apostasy. This was disclosed in vision to Ellen White—he had doubts as a result of seeds carelessly and unwittingly sown by some of his fellow ministers. While, as Ellen White declared, “he needed all the strength and help from his brethren he could get,” some of the more experienced brethren told some of “their difficulties and perplexities to him.” {2BIO 54.7}
§119
他严肃地告诉雅各和弟兄们，他不能讲道，因为他不再相信圣经了。他们以为他只是在试探的影响之下，设法使他回心转意，然而不起作用。赫尔弟兄在这种状态下去几英里外与一位招魂术士辩论。（《信函》1862年11号）{2BIO 55.2}
§120
It seemed they had no particular object, only to talk out what was on their minds—unbelief and darkness. They passed on, but Brother Hull was just in that weak condition where the words of his brethren whom he had confidence in could take root and spring up and bear fruit. Some few difficult passages of Scripture were thrown into his mind. He came to meeting and honestly told his feelings.... {2BIO 55.1}
§121
拉夫伯勒报导了这一次辩论:{2BIO 55.3}
§122
He gravely told James and the brethren he could not preach, for he did not believe the Bible anymore. They thought him merely under the influence of temptation and tried to turn his mind, but it was of no avail. In this state Brother Hull went some miles distant to discuss with a Spiritualist.—Letter 11, 1862. {2BIO 55.2}
§123
他和一个叫贾杰米森的人进行了一场辩论，辩论地点是密西根州的一个盛行招魂术的地方波波，那里的人对真理不感兴趣，没有一个人支持他。另一方面，招魂术者有一些强有力的术士，围绕着讲话者坐成一圈。
§124
Loughborough reported of this discussion: {2BIO 55.3}
§125
赫尔后来向我承认他是如何参与这场辩论的。他说:“我想，让他们把魔鬼带来吧。”我对他们来说是足够的。但是，当我站起来做第二次演讲时，我的舌头似乎和我的手一样厚，我以前经常使用的作为论据的东西，在我看来，似乎是毫无意义的。我被击败了。” {2BIO 55.4}
§126
He engaged to debate with one Jamieson, at Paw Paw, Michigan, a strong Spiritualist center, where there was no interest in the truth, and not one of our people to stand by him. On the other hand, the Spiritualists got some of their strongest mediums and sat in a circle around the speakers.
§127
贾米森后来放弃了招魂术，定居在科罗拉多，他对斯戴茨弟兄说起了那场辩论:“赫尔被催眠了，我也在那里这样对他说了，因为辩论的第一天还没结束，他就来找我说:“我已经准备好去宣扬招魂术了。（PUR 1912.6.6）{2BIO 55.5}
§128
Hull admitted to me afterward how he went into that debate. He said, “I thought: Let them bring on their devils. I am enough for the whole of them. But when I arose to make my second speech, my tongue was seemingly as thick as my hand, and what I had often used before as an argument seemed to me like nonsense. I was defeated.” {2BIO 55.4}
§129
怀爱伦说：“他回来时被这个人迷住了，就像鸟儿被响尾蛇迷住一样。他就像变了一个人，样子很奇怪，说话也很奇怪。他远远地走在我们的前面——远远地在我们的前面，我们几乎看不见他了。我们帮不了他。哦, 帮不了。”（《信函》1862年11号）{2BIO 55.6}
§130
Jamieson, who has since renounced Spiritualism, and resides in Colorado, said of that debate, to Brother States: “Hull was mesmerized, and I told him so there; for before the first day of the debate was over he came to me and said, “I am all ready to go out and advocate Spiritualism.”—Pacific Union Recorder, June 6, 1912. {2BIO 55.5}
§131
拉夫伯勒记录了在巴特尔克里克教会眼前发生的这个奇怪的故事，因为波波离教会只有35英里:{2BIO 56.1}
§132
Ellen White stated, “He came back charmed with the man and was as much fascinated as ever a bird was fascinated by a rattlesnake. He was a changed man. He looked so strange, talked so strange. He had got far ahead of us all—far beyond us, almost out of sight of us. We could not help him. Oh, no.”—Letter 11, 1862. {2BIO 55.6}
§133
密歇根州波波举行的赫尔和杰米森辩论结束后的两周，赫尔在巴特尔克里克似乎“魂不守舍”。最后，他好像意识到了自己的处境。他让怀弟兄和怀姐妹以及科内尔长老跟他一起到我在巴特尔克里克的家里，和他交谈，并为他祷告。这是在1862年11月5日。在祷告期间里，怀姐妹见到了关于他的异象。（PUR 1912.6.13）{2BIO 56.2}
§134
Loughborough picks up the account of this strange story that was taking place right before the eyes of the church in Battle Creek, for Paw Paw was only thirty-five miles away: {2BIO 56.1}
§135
怀爱伦在事后立即报导说: {2BIO 56.3}
§136
For two weeks after the Hull and Jamieson debate at Paw Paw, Michigan, Hull, in Battle Creek, seemed like a man half “off his base.” Finally he seemed to arouse to some sense of his condition. He got Brother and Sister White and Elder Cornell to come with him to my house in Battle Creek for a talk and a praying season for him. This was on November 5, 1862. In the praying season Sister White was given a vision on his case.—Pacific Union Recorder, June 13, 1912. {2BIO 56.2}
§137
我们星期三（1862年11月5日）晚上聚会的目的是要为赫尔弟兄祷告，他在场。我病了一个多星期，发着烧，但我还是去聚会了。在那次聚会时我见了异象，蒙指示看见许多事。主将赫尔弟兄的情况指示给我看——他受了催眠术，被撒但的一个专用灵媒迷住了。{2BIO 56.4}
§138
Writing immediately after the event, Ellen White reported: {2BIO 56.3}
§139
我看见撒但已声称他是他的掠物。恶天使们已向撒但在地上的代表们透露，赫尔弟兄不久将离开安息日复临信徒，加入他们的行列，与他辩论的灵媒必须全然温柔，吸引他，使他着迷。他几乎总是在这个灵媒的陪同下，撒但因他取得的胜利而欣喜若狂。{2BIO 56.5}
§140
The object of our meeting Wednesday night [November 5, 1862] was to pray for Brother Hull, he being present. I had been very sick for above a week, threatened with fever, but I went to the meeting. In that meeting I was taken off in vision and shown many things. And the case of Brother Hull was shown me—that he had been mesmerized, charmed by a special agent of Satan. {2BIO 56.4}
§141
然后我看到让传道人或平信徒向他人说出或含糊地说出自己的疑惑和不信的情绪是多么残忍，多么羞辱上帝，他们这样做就使撒但利用他们为媒介，将他的火箭藉着他们射向别人。我看到人们做了许多这样的事，撒但则欢欣鼓舞，因为他这样行事未被察觉。我还看到许多内容无法写出来；会花许多时间。（《信函》1862年11号）{2BIO 56.6}
§142
Already had Satan, I saw, claimed him as his prey. Already had evil angels telegraphed to Satan’s agents upon earth that Brother Hull would soon leave the Seventh-day Adventists and join their ranks, and the Spiritualist medium with whom he discussed must be all gentleness, and charm him and fascinate him. He was almost continually in the company of this Spiritualist medium, and Satan exulted at the conquest he had made. {2BIO 56.5}
§143
她继续说: {2BIO 57.1}
§144
Then I saw how cruel, how dishonoring to God, to have ministers or private members talk out or lisp their unbelief and infidel feelings to other minds, and by so doing have Satan use them as agents to transmit his fiery darts through them to others. I saw that there was much of this done, and Satan exults that he works unperceived in this way. Much more I saw which I cannot write; it would take so much time.—Letter 11, 1862. {2BIO 56.6}
§145
我给赫尔弟兄讲了这个异象。他依然无动于衷。我第二天把这个异象写下来，并读给他听。他在我写见证时表现出某种情绪。有信仰的姐妹都聚在一起为赫尔弟兄祷告。大家都努力作工。
§146
She continued: {2BIO 57.1}
§147
招魂术士群集在他周围，想要探访他，与他谈论。我们设法阻止一次面谈并且这么做了。星期三傍晚我带上乔治.阿马登，马大，迈伦.科內尔弟兄和姐妹，我清楚地着重地宣读了主所赐给我的证言。（见1T 426-443）赫尔弟兄在那里向我承诺要试着发奋，再作一次努力。他曾如此陷入黑暗的权势，以致没有思想斗争，处于完全的安息与平安了。（同上）{2BIO 57.2}
§148
I related the vision to Brother Hull. He remained unmoved. I wrote it the next day and read it to him. He manifested some feeling while I was writing the testimony. All the females who had faith met to pray for Brother Hull. All worked with energy.
§149
宣读了异象之后，就在那时，决定赫尔同怀雅各和怀爱伦一起去与密歇根的教会举行会议。赫尔答应和他们一起去，当晚就去了蒙特里。
§150
The Spiritualists flocked around him, and wanted to visit and talk with him. We tried to prevent an interview and did. Wednesday evening I took George Amadon, Martha, and Brother and Sister Myron Cornell, and I read distinctly and emphatically the testimony the Lord had given me. [See Testimonies for the Church, 1:426-443.] He there promised me he would try to arouse and make an effort again. He had so given up to the powers of darkness that there was no collision of spirits. He was at perfect rest and peace.—Ibid. {2BIO 57.2}
§151
据怀爱伦描述，然后阿马登夫妇、科內尔夫妇，怀雅各夫妇 “为他举行了长时间极其有力的祷告聚会”。她继续讲述： {2BIO 57.3}
§152
After the vision was read, it was then and there decided that Hull should go with James and Ellen White to hold meetings with the churches in Michigan. Hull promised to go with them, and left that night for Monterey. Then the Amadons, the Cornells, and James and Ellen White, as described by Ellen White, “had a long and ...powerful prayer meeting for him.” She picks up the story: {2BIO 57.3}
§153
第二天清早我们启程去蒙特里。安息日早上在家庭祷告时，主带领我为赫尔弟兄祷告。我感到我握住了上帝的膀臂不愿撒手，直到撒但的能力被打破，主的仆人得拯救。祷告蒙了垂听，赫尔弟兄得了释放，他便在蒙特利的大会期间与我们同工。我们还不敢离开他。他会留在我们身边，直到得了自由并在真理里有根有基。{2BIO 57.4}
§154
Early the next morn we started for Monterey. Sabbath morn at family prayers the Lord led me out to pray for Brother Hull. I felt that I had got hold of the arm of God and I would not let go until the power of Satan had broken and His servant delivered. Prayer was heard and Brother Hull was set free and he labored with us through the conference at Monterey. We dare not leave him yet. He will stay with us until he is free and rooted and grounded in the truth. {2BIO 57.4}
§155
第二天清早我们启程去蒙特里。安息日早上在家庭祷告时，主带领我为赫尔弟兄祷告。我感到我握住了上帝的膀臂不愿撒手，直到撒但的能力被打破，主的仆人得拯救。祷告蒙了垂听，赫尔弟兄得了释放，他便在蒙特利的大会期间与我们同工。我们还不敢离开他。他会留在我们身边，直到得了自由并在真理里有根有基。我看见当传道人谈论不信和疑惑时，他们就吸引恶天使群集在他们周围，而上帝的天使则悲伤退后，这些传道人无论何往，都带着黑暗，直到他们毅然抗拒魔鬼，魔鬼就离开他们逃跑了。（同上）{2BIO 57.5}
§156
I saw that when ministers talked unbelief and doubts they attracted evil angels in crowds around them while the angels of God stood back in sorrow, and everywhere these ministers go they carry that darkness until they with fortitude resist the devil and he flees from them.—Ibid. {2BIO 57.5}
§157
怀爱伦在密歇根州赖特工作时，继续进行记录。她报导说： “赫尔弟兄最近告诉我灵媒所告诉他的事（还有一个女灵媒），那些灵曾告诉他们，赫尔弟兄不久就会离开复临信徒，成为一个招魂术士，证实了我在异象中蒙指示看到的”。 （同上）怀雅各和怀爱伦竭尽全力阻止这一切发生；所以他们到那里去。赫尔跟他们在一起。“赖特正在进行善工，”她写道。{2BIO 57.6}
§158
While laboring at Wright, Michigan, Ellen White continued the account. She reported that “Brother Hull has told me recently what the Spiritualist medium told him (also a lady medium), that the spirits had informed them that Brother Hull would soon leave the Adventists and become a Spiritualist, confirming what had been shown me in vision.”—Ibid. James and Ellen White were exerting every energy to prevent this; that is why they were where they were, and Hull with them. “The good work is being carried on here at Wright,” she wrote. {2BIO 57.6}
§159
会议将在这里继续开一两天，然后我们将去格林维尔。赫尔兄弟又自由了，对此我们感到非常感谢。他将陪我们去格林维尔，然后再回到赖特那里做一个讲座。（同上）{2BIO 58.1}
§160
Meetings will continue here for a day or two, then we shall go to Greenville. Brother Hull is quite free again, for which we feel very thankful. He will accompany us to Greenville, and then will return to Wright to give a course of lectures.—Ibid. {2BIO 58.1}
§161
1862年11月5日，怀爱伦在赫尔痛苦经历的背景下写道: {2BIO 58.2}
§162
On November 5, 1862, Ellen White wrote on the background of Hull’s distressing experience: {2BIO 58.2}
§163
当赫尔弟兄坚持斗争时，他的情绪是受控制的，思想是有斗争的。而今他停止了斗争，冲突也止息了。他的心安定了，撒但让他有了安宁。我蒙指示看到他的处境是多么危险啊！他的情形几近无望，因为他不做任何努力去抗拒撒但，使自己脱离他可怕的网罗。{2BIO 58.3}
§164
Just as long as Brother Hull maintained a conflict, his mind was reined up, and there was a collision of spirits. He has now ceased the conflict, and the collision ceases. His mind is at rest, and Satan lets him have peace. Oh, how dangerous was the position in which he was shown me! His case is nearly hopeless, because he makes no effort to resist Satan and extricate himself from his dreadful snare. {2BIO 58.3}
§165
赫尔弟兄一直受到了忠心地对待。他一直觉得太受限制了，使他不能照自己的本性而行。当真理的能力本其全力影响他时，他是比较安全的；但他的心意冲破了真理的势力和能力，就放任无羁了，本性的倾向既带了头，就没有止境了。他已厌倦了斗争，一度想往能更加自由地任意而行，并因弟兄们的责备而感到受了伤害。{2BIO 58.4}
§166
Brother Hull has been dealt with faithfully. He has felt that he was too much restrained, that he could not act out his nature. While the power of the truth, in all its force, influenced him, he was comparatively safe; but break the force and power of truth upon the mind, and there is no restraint, and the natural propensities take the lead, and there is no stopping place. He has become tired of the conflict, and has for some time wished that he could more freely act himself, and has felt hurt at the reproofs of his brethren. {2BIO 58.4}
§167
他被呈现在我面前就象是站在一个可怕的深渊边缘，就要跳下去似的。要是他跳了，那就会成为他的结局；他永恒的命运就会决定了。他正在行的事和做的决定是关乎永恒的。……他若离开那些举着以马内利大君血染旌旗之人的队伍，加入举着黑旗之人的队伍，就会造成他自己的损失，他自己永远的毁灭。（1T 427）{2BIO 58.5}
§168
He was presented to me as standing upon the brink of an awful gulf, ready to leap. If he takes the leap, it will be final; his eternal destiny will be fixed. He is doing work and making decisions for eternity.... If he leaves the ranks of those who bear the bloodstained banner of Prince Immanuel, and joins the company who bear the black banner, it will be his own loss, his own eternal destruction.—Ibid., 1:427. {2BIO 58.5}
§169
赫尔选择了加入了招魂术者的行列。{2BIO 58.6}
§170
Hull chose to take that leap into the ranks of the Spiritualists. {2BIO 58.6}