第13章 健康改良的进展1867年)
§1
第13章 健康改良的进展(1867年)
§2
Chapter 13—(1867) Advancement in Health Reform
§3
蒙 1863年6月6日异象指示，由安息日会复临信徒发起的健康改良包括许多方面。有些人掌握了各种要素，非常迅速地改变了他们的生活方式。农场主约瑟夫?克拉克就是如此，他经常为《评论与通讯》撰稿，1866年3月27日那期发表了他的经历。其他许多人同他相比，改变的速度很慢，或者根本没有做出改变。六本《如何生活》的小册子，每本都有一篇怀爱伦的文章，得到广泛分发，对推进改革，特别是在饮食方面起到了促进作用。 {2BIO 176.1}
§4
Health reform, as initiated among Seventh-day Adventists by the vision of June 6, 1863, had many facets. Some people grasped the various elements and rather promptly brought about changes in their way of life. This was so with farmer Joseph Clarke, a frequent contributor to the Review, whose experience was published in the issue of March 27, 1866. With many others, changes were made more slowly or not at all. The six How to Live pamphlets, each with an article from the pen of Ellen White, were widely distributed and were instrumental in advancing reform, particularly in diet. {2BIO 176.1}
§5
她在第6册上发表的文章专门讨论了妇女的服装。文章提出了有助于采取適度、健康着装风格的一般原则。它支持了引导女性努力抛弃紧身服装、厚重的长裙和不稳重的环圈裙。 {2BIO 176.2}
§6
Her article in Number 6 was devoted to women’s dress. It set forth general principles that would aid in adopting a modest, healthful style of dress. It supported efforts to lead women away from tight-fitting garments, heavy, long skirts, and hoop skirts with features that flouted modesty. {2BIO 176.2}
§7
在1866年总会会议上，通过了支持改革和呼吁建立健康机构的强有力决议。此后不久，西部保健院在巴特尔克里克成立，并采取步骤编制了一本实用的医学书籍，指导和带领人们遵循健康原则。（保健院的医生们把这项任务交给了领导建立该院J.N.拉夫伯勒。这份文稿是在咨询过该院医生的情况下撰写的，经过一年多的准备，最终编成了一本205页的书，主要是根据标准的医学著作编写的。题为《健康手册》;或《生理和卫生概论》，出版于1868年初。）在1867年下一届总会会议上，通过了几项决议，敦促接受健康改良，作为预备接受审判的一部分工作。其它决议则要求着装朴素，并建议“改良服装”。还有一项决议要求支持保健院，“使之扩大以满足病人的需要。”要求保健院出版一本“关于人类系统的结构、功能和养生”的书。拉夫伯勒已经开始着手撰写该书的文稿了。{2BIO 176.3}
§8
At the 1866 General Conference session, strong resolutions favoring reform and calling for the establishing of a health institution were adopted. Shortly thereafter the Western Health Reform Institute was opened in Battle Creek, and steps were taken to produce a practical medical book that would instruct and guide along the lines of health principles. [The physicians at the institute assigned this task to J. N. Loughborough, who had led out in the establishment of the institution. The manuscript, prepared in counsel with the institute physicians, was more than a year in preparation and yielded a 205-page book, compiled largely from standard medical works. Titled Handbook of Health; or a brief treatise on Physiology and Hygiene, It was published in early 1868.] At the next General Conference session, 1867, several resolutions were adopted urging the acceptance of health reform as a part of the work of preparing for the judgment. Other resolutions called for simplicity in dress, and recommended the “reformed dress.” One called for support of the Health Institute, “that this may be enlarged to meet the wants of its patients.” The institute was asked to issue a book “on the structure, functions, and care of the human system.” Loughborough was already working on the manuscript for this. {2BIO 176.3}
§9
正如之前提到的，在1866年12月，怀雅各和怀爱伦离开了巴特尔克里克，前往密歇根州的赖特。在第一个安息日的礼拜上，他们被问及有关健康改良，特别是改良服裝的特点。会议报导指出: {2BIO 177.1}
§10
As noted earlier, in December, 1866, James and Ellen White left Battle Creek and traveled to Wright, Michigan. At the church service on the first Sabbath they were pressed with questions on features of the health reform and especially the reform dress. The report of the meeting states: {2BIO 177.1}
§11
由于错误的教导和误解，有些人产生了偏见，他们准备反对涉及这个问题的任何观年。他们主要反对的是饮食和着装方面，不接受关于这些问题所写的话，认为怀夫人的证言没有和谐一致，特别是在服装方面不符。但当她在场为自己辩解时，她能证明她的证言是完全和谐的。（RH 1867.1.15）{2BIO 177.2}
§12
Through wrong teaching and misunderstanding, some had become prejudiced and were ready to oppose almost anything that might be said on the subject. Their principal objections were on diet and dress; and instead of receiving what had been written upon these subjects, they were disposed to take the position that there was not full harmony in Mrs. White’s testimony, especially on dress; but as she was present to speak for herself, she was able to show a perfect harmony in her testimonies.—Ibid., January 15, 1867 {2BIO 177.2}
§13
那个安息日早晨，怀爱伦花了一个多小时解释和回答问题，下午继续。类似的问题也在周二和周五晚上的会议中提出。雅各说:“我们很享受他们的完全认同，在我们开口说话的时候，他们都侧耳倾听。”（RH 1867.1.22）在接下来的几个星期里，其它地方的信徒也询问了同样的问题。 {2BIO 177.3}
§14
Ellen White took more than an hour that Sabbath morning explaining and answering questions, and continued in the afternoon. Similar questions were asked in the meetings that followed on Tuesday and Friday evenings. James reported that “we enjoy their fullest sympathy, and while our mouth is opened anew to speak to them, their ears are opened to hear.”—Ibid., January 22, 1867. In the weeks that followed, the believers in other places asked the same questions that were put to them at Wright. {2BIO 177.3}
§15
改良的服裝The Reform Dress
§16
对于当时女性服装需要改革的原因，《纽约独立报》在1913年描绘了一幅生动的画面: {2BIO 177.4}
§17
As to the reasons for a need of reform in women’s dress at that time, the New York Independent in 1913 painted a vivid picture: {2BIO 177.4}
§18
人们对过去女人衣着提出的意见主要是:女人的身材像一只黄蜂一样被分段了，女人的臀部被沉重的裙子压得过重，女人的裙子拖在地上，扬起尘土。{2BIO 177.5}
§19
The chief points in the indictment of woman’s dress of former times were that the figure was dissected like a wasp’s, that the hips were overloaded with heavy skirts, and that the skirts dragged upon the ground and swept up the dirt. {2BIO 177.5}
§20
如今，女人的衣服整体重量只有过去的一半或三分之一。原来只能放一件衣服的空间，现在可以装四件衣服。在现在流行的连体裙裝中，重量由肩膀承担，而臀部则通过减少裙子的重量、长度和数量来减轻压力。裙子不再拖在路上了。……{2BIO 178.1}
§21
Nowadays the weight of a woman’s clothing as a whole is only half or a third of what it used to be. Four dresses can be packed in the space formerly filled by one. In the one-piece dresses now in vogue the weight is borne from the shoulders, and the hips are relieved by reducing the skirts in weight, length, and number. The skirt no longer trails upon the street.... {2BIO 178.1}
§22
那些由于良心上的原因拒绝束腰的女人，遭到其他自以為時尚之女性的蔑视。32英寸的腰围被认为是合适的，而以前则认为20英寸的腰围是标准的。当今穿着时髦的妇女可以弯下腰去捡她脚边的别针。（《纽约独立报》1913年10月23日，另见《我们健康信息的故事》118, 119页){2BIO 178.2}
§23
The women who, for conscientious reasons, refused to squeeze their waists, and in consequence suffered the scorn of their sex, now find themselves on the fashionable side. A thirty-two-inch waist is regarded as permissible, where formerly a twenty-inch waist was thought proper. A fashionably gowned woman of the present day can stoop to pick up a pin at her feet.—New York Independent, October 23, 1913 (see also The Story of Our Health Message, 118, 119). {2BIO 178.2}
§24
1864年夏末，怀雅各和怀爱伦第一次拜访杰克逊医生位于纽约丹斯维尔的“山坡之家”时，他们发现了女医生和许多女病人所穿的所谓的“美国服装”。虽然它有许多特点，使其比主流样式更容易接受，但怀雅各夫妇认为某些特点令人反感。在给巴特尔克里克友人的信中，怀爱伦解释说: {2BIO 178.3}
§25
When in the late summer of 1864 James and Ellen White first visited Dr. Jackson’s “Home on the Hillside” at Dansville, New York, they found what was called the “American costume,” worn by the lady physicians and many of the women patients. While it had many features that made it more acceptable than the prevailing styles, the Whites considered certain features objectionable. Writing to friends at Battle Creek, Ellen explained: {2BIO 178.3}
§26
他们这里有各种式样的服装。其中一些若不是太短的话，就非常合适。我们要从这里选取式样，我想我们能设计出一种比我们现在穿的更符合健康的服装式样，但不是女式灯笼裤或美式风格。……我要自己设计一种连衣裙式样，它将完全符合所给我看的样子。这是健康所需。我们软弱的妇女若是重视健康的话，就要摒弃沉重的裙子和紧绷的背心。……{2BIO 178.4}
§27
They have all styles of dress here. Some are very becoming, if not so short. We shall get patterns from this place, and I think we can get out a style of dress more healthful than we now wear, and yet not be bloomer or the “American costume.” ...I am going to get up a style of dress on my own hook which will accord perfectly with that which has been shown me. Health demands it. Our feeble women must dispense with heavy skirts and tight waists if they value health.... {2BIO 178.4}
§28
我们决不要效仿奥斯汀医生小姐或约克医生夫人。她们的穿着太像男人。我们不要效仿或追随我们从未见过的时尚。我们要创立一种既经济又健康的风格。(《信函》1864年1a 号，另见《我们健康信息的故事》128页) {2BIO 178.5}
§29
We shall never imitate Miss Dr. Austin or Mrs. Dr. York. They dress very much like men. We shall imitate or follow no fashion we have ever yet seen. We shall institute a fashion which will be both economical and healthful.—Letter 1a, 1864 (see also The Story of Our Health Message, 128). (Italics supplied.) {2BIO 178.5}
§30
这里所指到的是1863年6月6日的，还是此后不久的一个异象，并不清楚。她在1865年6月出版的《如何生活》(第六册)一书中阐述了以下原则: {2BIO 178.6}
§31
Whether it was on June 6, 1863, or in a vision soon thereafter that is referred to here is not clear. Her counsel in How to Live, No. 6, published in June, 1865, deals with principles: {2BIO 178.6}
§32
丝毫不应用紧身内衣和鲸须制品压迫身体。衣服应该是完全舒适的，以便心肺可以健康地活动。衣着应该略微低于靴顶，但应短到足以离开人行道和街道上的污秽而不必用手提着。女人在做家务时，穿得比这更短一点儿是适当、方便而且有益健康的，尤其是那些不得不或多或少做些户外劳动的人。{2BIO 179.1}
§33
The female form should not be compressed in the least with corsets and whale bones. The dress should be perfectly easy that the lungs and heart may have healthy action. The dress should reach somewhat below the top of the boot; but should be short enough to clear the filth of the sidewalk and street, without being raised by the hand. A still shorter dress than this would be proper, convenient, and healthful for females, when doing their housework, and especially, for those women who are obliged to perform more or less out-of-door labor. {2BIO 179.1}
§34
就这种款式的服装来说，一条或至多两条轻便的裙子就是所需的一切了，可以将之扣在腰部，或用吊带系住。臀部的形态不是用来承受重负的。……{2BIO 179.2}
§35
With this style of dress, one light skirt, or, at most two, are all that is necessary, and these should be buttoned on to a waist, or suspended with straps. The hips were not formed to bear heavy weights.... {2BIO 179.2}
§36
无论衣服的长度如何，她们的四肢应该被完全遮盖象男人的四肢一样。可以藉着穿具线纹的裤子做成这事，用一条带子束上，在踝部收紧，或者做得上宽下窄；长度应达到鞋面。{2BIO 179.3}
§37
Whatever may be the length of the dress, females should clothe their limbs as thoroughly as the males. This may be done by wearing lined pants gathered into a band and fastened about the ankle, or made full and tapering at the bottom; and these should come down long enough to meet the shoe. {2BIO 179.3}
§38
这样四肢和脚踝就被遮盖并得到保护不致着风受凉。脚和四肢若有温暖的衣服保持舒适，循环就会均衡，血液就会保持纯净健康，因为它在自然地流经身体时没有着凉或受阻。（《如何生活》第6号，63、64页。2SM 478, 479). {2BIO 179.4}
§39
The limbs and ankles thus clothed are protected against a current of air. If the limbs and feet are kept comfortable with warm clothing, the circulation will be equalized, and the blood will remain healthy and pure, because it is not chilled or hindered in its natural passage through the system.—How to Live, No. 6, pp. 63, 64 (see also Selected Messages 2:478, 479). {2BIO 179.4}
§40
揭示了灵感的重要原理
§41
Vital Principles of Inspiration Disclosed
§42
人们提到了怀爱伦在1867年初访问北密歇根教会时被询问的问题。10月，她在《评论与通讯》上回答了关于服装和其它与健康有关的问题。这些答案揭示了一些与灵感启示有关的基本要点。她所谈到的具体问题是：{2BIO 179.5}
§43
Mention has been made of the questions pressed on Ellen White as she visited the churches in northern Michigan in early 1867. In October she answered a number of questions on dress and other health-related topics in the Review and Herald. Those answers revealed some basic points related to inspiration-revelation. The specific question to which she addressed herself was {2BIO 179.5}
§44
姐妹们在着装上使她们的服装距地面9英寸（约23厘米）的做法岂不是与第11辑《证言》相抵触吗？证言说衣服的底边应该低于女士高帮靴的顶端。不是也与第10辑证言相抵触吗？那里说衣服的底边应该距街上的污秽一到两英寸而不用手提着。（RH 1867.10.8）{2BIO 179.6}
§45
Does not the practice of the sisters in wearing their dresses nine inches from the floor contradict Testimony No. 11, which says they should reach somewhat below the top of a lady’s gaiter boot? Does it not also counteract Testimony No. 10, which says they should clear the filth of the street an inch or two without being raised by the hand?—The Review and Herald, October 8, 1867. {2BIO 179.6}
§46
怀爱伦描述了她在服装方面是如何获得亮光的，并讨论了她写作的依据: {2BIO 180.1}
§47
Ellen White described how the light came to her in regard to dress and discussed the basis of what she wrote: {2BIO 180.1}
§48
从衣服底部到地板的适当距离并没有用英寸量给我看，我也没有蒙指示看到女士高帮靴；但在异象中有三群女人在我面前经过。她们服装的长度如下所述： {2BIO 180.2}
§49
The proper distance from the bottom of the dress to the floor was not given to me in inches. Neither was I shown ladies’ gaiter boots; but three companies of females passed before me, with their dresses as follows with respect to length: {2BIO 180.2}
§50
第一群人服装的长度是时髦的，增加了四肢的负担，妨碍了走路，拖在地上，收集地上的污秽。这种服装的恶果，我已充分论述过了。这等人是时尚的奴隶，显得衰弱而憔悴。{2BIO 180.3}
§51
The first was of fashionable length, burdening the limbs, impeding the step, and sweeping the street and gathering its filth; the evil results of which I have fully stated. This class, who were slaves to fashion, appeared feeble and languid. {2BIO 180.3}
§52
在我面前经过的第二群人，她们的服装在许多方面是对的。四肢得到了很好的遮盖，摆脱了时尚暴君所加给第一等人的重担；但趋向了短装的极端，引起了正人君子的厌恶和偏见，大大损害了她们自己的感化力。许多在“我们的家”纽约州的丹斯维尔的人都教导和带有这种“美国装束”的款式和影响。它的长度不及膝部。不用说，我蒙指示看到的这种服装款式太短了。{2BIO 180.4}
§53
The dress of the second class which passed before me was in many respects as it should be. The limbs were well clad. They were free from the burdens which the tyrant Fashion had imposed upon the first class; but had gone to that extreme in the short dress as to disgust and prejudice good people, and destroy in a great measure their own influence. This is the style and influence of the “American costume,” taught and worn by many at “Our Home,” Dansville, New York. It does not reach to the knee. I need not say that this style of dress was shown me to be too short. {2BIO 180.4}
§54
第三等人满面春风，步履轻快地在我面前经过。她们服装的长度就如我所描述过的那样，是适中、端庄，合乎健康的。它在任何情况下距离街道和人行道上的污秽都有几英寸，例如上下台阶等等。(同上) {2BIO 180.5}
§55
A third class passed before me with cheerful countenances, and free, elastic step. Their dress was the length I have described as proper, modest, and healthful. It cleared the filth of the street and sidewalk a few inches under all circumstances, such as ascending and descending steps.—Ibid. {2BIO 180.5}
§56
她告诉读者: {2BIO 180.6}
§57
She informed her readers: {2BIO 180.6}
§58
正如上面所提到的，服装的长度并没有用英寸量给我看，我也没有蒙指示看到女士靴。在此我愿声明：虽然我把这些异象写下来是靠着主的灵，正如我接受这些异象是靠着主的灵一样，但是我用来描述所见之异象的话乃是我自己的。除了天使亲口对我所说的话以外。而在后一种情况下我总是加上引号。当我写服装的题目时，那三群人重新映入我的脑海，就如我见异象时所看到的一样。然而我是尽自己的努力用自己的话来描写合宜之服装的长度的，说明衣服的底部应当接近女士靴顶，要想在前述情况不沾染街上的污秽，就必须这样。（同上）{2BIO 180.7}
§59
As I have before stated, the length was not given me in inches, and I was not shown a lady’s boot. And here I would state that although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always enclose in marks of quotation.As I wrote upon the subject of dress, the view of those three companies revived in my mind as plain as when I was viewing them in vision; but I was left to describe the length of the proper dress in my own language the best I could, which I have done in stating that the bottom of the dress should reach near the top of a lady’s boot, which would be necessary in order to clear the filth of the streets under the circumstances before named.—Ibid. {2BIO 180.7}
§60
这里的描述很有启发意义，但是，我们不应该对它进行更多的解读，除非在证明是合理的情況下。她描写了有时亮光临到她的方式，不是借着语言，而是借着画面，这次是对比性画面，然后让她用人的语言表达出来。她说的并不是接下来十年间有时使用的方式，即偶尔用其他作家的语言表达自己想说的话，特别是在关于善恶大斗争的著作中所用的历史性描述方式。 {2BIO 181.1}
§61
This descriptive statement is very illuminating, but no more should be read into it than the circumstances justify. She was describing the way that, at times, light came to her—not in words dictated, but in scenes, in this case contrasting scenes, leaving her to describe them in human language. She was not speaking of a practice sometimes employed in the next decade, in which she occasionally couched what she wanted to say in the words and phrases of other writers, particularly in historical description in the books presenting the great controversy story. {2BIO 181.1}
§62
怀爱伦开始穿改良的服裝
§63
Ellen White Begins to Wear the Reform Dress
§64
1865年夏天，在《如何生活》第6冊出版后的几个月，怀特夫人就开始穿她在其中描述过的那种衣服。这是她在丹斯维尔和她生病的丈夫在一起的时候。除了“在乡村和城市拥挤的街道上”、“开会”和“拜访远方亲戚”之外，她一直都穿着它。（同上）她解释说: {2BIO 181.2}
§65
Only a few months after the issuance of How to Live, No. 6, in the summer of 1865, in which she dealt with dress, Mrs. White started wearing the type of dress she had described. This was while she was at Dansville with her sick husband. She wore it consistently except when “in the crowded streets of villages and cities,” “at meetings,” and “when visiting distant relatives” (Ibid.) She explained: {2BIO 181.2}
§66
我选择这种做法的原因如下:1，两年多前，我穿上了通用的改良服装，因为我看到它在风格上方便、朴素和健康，而且，在上帝的旨意下，在推进健康改良的时候，最终会被我们的信徒所采用。{2BIO 181.3}
§67
The reasons for pursuing the course I have are as follows: 1. I put on the reformed dress for general use more than two years since, because I had seen that it was a convenient, modest, and healthful style, and would, in the providence of God, as health reform should lead the way, finally be adopted by our people. {2BIO 181.3}
§68
2. 我的职责是避免引起人们对这种衣服产生偏见，因我穿这种衣服而影响我的证言，直到我把这件事完全摆到人们面前，而且按照事件的顺序，时间到了，这种衣服就会被普遍采纳。 {2BIO 181.4}
§69
2. It was my duty to avoid raising prejudice against the dress, which would cut off my testimony if I wore it, until I had fully set the matter before the people, and the time came, in the order of events, for it to be generally adopted. {2BIO 181.4}
§70
3. 服装改良是构成健康改良革的一项小改革，不应该被作为得救的必要检验真理来敦促。上帝的旨意是在适当的时间，适当的场合，由适当的人把它的好处作为一种祝福，建议採取统一和联合行动。（同上）{2BIO 181.5}
§71
3. The dress reform was among the minor things that were to make up the great reform in health, and never should have been urged as a testing truth necessary to salvation. It was the design of God that at the right time, on proper occasions, the proper persons should set forth its benefits as a blessing, and recommend uniformity, and union of action.—Ibid. {2BIO 181.5}
§72
然后她解释了在事件的順序中出现的问题: {2BIO 182.1}
§73
Then she explained the problems that arose in the sequence of events: {2BIO 182.1}
§74
4. 这个问题来得太快了。反对这种服装的人迫使我们为它辩护，他们同时声称完全相信我的证言。{2BIO 182.2}
§75
4. The issue came too soon. The defense of the dress was forced upon us by those who opposed it, who at the same time professed full confidence in my testimonies. {2BIO 182.2}
§76
当保健院在巴特尔克里克开张，女性病人在医生的指导下采用这种服装时，遭到了主要来自巴特尔克里克弟兄们的反对。医生们对我的证言充满信心，对他们说，他们向他们的病人推荐的服装样式，是我所看到将被我们的信徒所采用。{2BIO 182.3}
§77
When the Health Institute was opened at Battle Creek, and the dress adopted by female patients, as directed by the physicians, then came the opposition, chiefly from brethren at Battle Creek. The physicians, having full confidence in my testimonies, stated to them that the style of dress they recommended for their patients was the same as I had seen would be adopted by our people. {2BIO 182.3}
§78
接着是普遍的质询，一种奇怪的盲目和痛苦的反对情绪在一些自称是最坚定的证言朋友中兴起。普遍的质询传遍了各地，在1866年秋冬，从四面八方来了来信，询问我所看到的情况，要求立即答复。因此，我决定赶快发表《证言》第11辑。{2BIO 182.4}
§79
Then came the general inquiry, and a strange spirit of blind and bitter opposition arose with some who professed to be among the firmest friends of the testimonies. The general inquiry spread everywhere, and in the autumn and winter of 1866, letters came in from all directions inquiring in regard to what I had seen, asking for immediate answers. I therefore determined to hasten out [Testimony] No. 11. {2BIO 182.4}
§80
这一切都发生在怀雅各患病的艰难岁月里，照顾他耗费了她大量的时间和精力。1866年12月，她带着她的丈夫去了北部的赖特，他们住在魯特家。她解释了她的行动方针: {2BIO 182.5}
§81
All of this was taking place during the difficult year of James White’s invalidism, when his care drew heavily on her time and energies. But seeing clearly the dire need of getting something in print on the subject, in December, 1866, she took her husband north to Wright, where they stayed in the Root home. She explained her course of action: {2BIO 182.5}
§82
1866年12月21日，我们访问了位于密歇根州赖特的教会，和他们一起工作了六个星期。我写了《证言》11辑的大部分。头两个安息日和星期日，我穿着长裙对人们讲话。不过，当我把这件事完全告诉了大家，又没有引起他们的偏见之后，我就穿上了现在的衣服。从那时起我就一直穿着它。（同上）{2BIO 182.6}
§83
We visited the church at Wright, Michigan, December 21, 1866, and labored with them six weeks. I there wrote most of Testimony No. 11. The first two Sabbaths and First-days I spoke to the people in my long dress. But when I had fully set the matter before the people without raising their prejudice, I put on my present style of dress, which was immediately adopted by the numerous sisters of that church. I have worn it since that time.—Ibid. {2BIO 182.6}
§84
她指出，在谈到健康问题时，她提到服装改良是构成一个大整体的最不重要的项目之一。她还报告说，她与参加她的会议的妇女没有发生不愉快的冲突。她以身作则，提出了对衣着进行改革的充分理由。她的证言是根据原则提出的。 {2BIO 182.7}
§85
She pointed out that as she spoke on the subject of health, she mentioned the dress reform as one of the items of least importance making up a great whole, and she reported that there were no unhappy conflicts with the women who attended her meetings. Setting an example, she presented sound reasons for adopting a reform in dress, and her testimony was received on the basis of principle. {2BIO 182.7}
§86
定出风格和长度
§87
Arriving at Style and Length
§88
怀爱伦没有说明连衣裙具体的款式和裙子的长度。三组关于妇女的异象把某些重要的原则推到了前面，于是就由她和教会的妇女们来制定一些属于她异象所见范围内的事情。在巴特尔克里克保健院发现，由于妇女们运用了她们的聪明才智，她们在裙子的款式和长度上有很大的差异。这时，举行了一场小小的“服装秀”。J. H.瓦格纳在保健院待了一段时间。在他的要求下，医生们列出了几位她们认为衣着最好的妇女，她们做了一个小小的示范。《健康改革者》迅速报导了结果: {2BIO 183.1}
§89
Neither a particular style of dress nor the length of the skirt in inches was revealed to Ellen White. The vision of the three groups of women brought certain important principles to the forefront, and it was left to her and the church women generally to work out something that would come within the limits shown her. At the Health Institute in Battle Creek it was found that as the women employed their ingenuity, there was considerable variance in style and length of skirt. At this point a little “dress show” was conducted. J. H. Waggoner was spending some time at the institute. At his request the physicians named a number of the women there whose dresses they considered the best, and they put on a little demonstration. The results were promptly reported in the Health Reformer: {2BIO 183.1}
§90
然后他测量了十二个人的身高，以及她们的衣服离地面的距离。裙子的高度从五英尺到五英尺七英寸不等，裙子离地面的距离从八英寸到十英寸半不等。居中的九英寸，被确定为正确的距离，采用为标准。（《健康改革者》1868年3月，另见《我们健康信息的故事》167页）{2BIO 183.2}
§91
He then measured the height of twelve, with the distance of their dresses from the floor. They varied in height from five feet to five feet seven inches, and the distance of the dresses from the floor was from eight to ten and one-half inches. The medium, nine inches, was decided to be the right distance and is adopted as the standard.—The Health Reformer, March, 1868 (see also The Story of Our Health Message, 167). {2BIO 183.2}
§92
由于保健院处于领先地位，并与主使者的建议协调一致，该机构采用的服装样式成为选择遵循改良这一方面的复临女信徒普遍采用的流行样式。{2BIO 183.3}
§93
With the Health Institute in the forefront and working in harmony with the counsel given by the messenger of the Lord, the style of costume adopted at the institution became the prevailing style adopted generally by Adventist women who chose to follow this phase of reform. {2BIO 183.3}
§94
最终结果The Final Outcome
§95
在结束改革服装的问题之前，我们对几年时间进行展望。在大约四年的时间里，《评论与通讯》和《健康改革者》中对这一主题进行了相当多的论述。许多复临女信徒欣然接受了这种服装，并从中受益，但并没有普遍接受;有反对和批评。有些人忽略了这句话：“不要强迫任何人接受改良的服装.”（ 4T 639）在极端分子看来，这一改革似乎构成了他们宗教的全部和实质。結果，“因为祝福变成了诅咒，倡导改革服裝的负担就被免除了。（《文稿》1897年167号，另见《我们健康信息的故事》168页）安息日复临女信徒被要求“穿樸素的、不加装饰、长度适中的衣服”。有以下的建议: {2BIO 183.4}
§96
Before leaving the question of the reform dress, we look ahead a few years. Considerable was written on the topic in the Review and Herald and the Health Reformer through a period of about four years. Many of the Adventist women cheerfully adopted the dress and were benefited, but its acceptance was not general; there was opposition and criticism. Some overlooked the statement that “none were compelled to adopt the reform dress.”—Testimonies for the Church, 4:639. Among extremists this reform seemed to constitute the sum and substance of their religion. Consequently, “because that which was given as a blessing was turned into a curse, the burden of advocating the reform dress was removed.”—Manuscript 167, 1897 (see also The Story of Our Health Message, 168). Seventh-day Adventist women were urged to “adopt a simple, unadorned dress of modest length.” The following suggestion was made: {2BIO 183.4}
§97
它由一件朴素的宽大外衣或松一点的上衣，一条短到足以避免街上的泥土和污物的裙子构成。……也要同样注意用短一些的衣服遮盖四肢。（4T 640）{2BIO 184.1}
§98
A plain sack or loose-fitting basque, and skirt, the latter short enough to avoid the mud and filth of the streets.... The same attention should be given to the clothing of the limbs as with the short dress.—Testimonies for the Church, 4:640. {2BIO 184.1}
§99
1897年，一些安息日复临女信徒认为，出于对预言之灵的忠诚，她们应该采纳并提倡19世纪60年代的改革服装。怀爱伦对此提出了反对意见，她说: {2BIO 184.2}
§100
When in 1897 some of the Adventist women thought that in their loyalty to the Spirit of Prophecy counsels they should adopt and advocate the reform dress of the 1860s, Ellen White advised against it, stating: {2BIO 184.2}
§101
有些人认为所给出的那种款式就是人人都要采用的款式。不是这样的。在这种情况下，最好采用象那种款式一样简朴的某种款式。我没有得到任何一款服装的指示，作为在着装方面指导众人的准则。（《信函》1897年19号，另见《我们健康信息的故事》169页）{2BIO 184.3}
§102
Some have supposed that the very pattern given was the pattern that all were to adopt. This is not so. But something as simple as this would be the best we could adopt under the circumstances. No one precise style has been given me as the exact rule to guide all in their dress.—Letter 19, 1897 (see also The Story of Our Health Message, 169). {2BIO 184.3}
§103
当时的流行风格正在发生变化，人们倾向于穿更健康的衣服。懷愛倫不赞成專注於一个会分散安息日复临信徒的注意力，偏离他们的使命和事业的主題。她勉励说: {2BIO 184.4}
§104
Prevailing styles were changing in favor of more healthful attire, and Ellen White did not favor introducing a subject that would divert the minds of Seventh-day Adventists from their mission and cause. She urged: {2BIO 184.4}
§105
但愿我们的姊妹们服装要朴素，象许多人那样，采用良好而耐久的质料，制作现代合宜的穿着，而别让服装的问题伤尽脑筋。（《信函》1897年19号，关于改良的服装，详见《我们健康信息的故事》112-130, 156-171, 441-445页）{2BIO 184.5}
§106
Let our sisters dress plainly, as many do, having the dress of good material, durable, modest, appropriate for this age, and let not the dress question fill the mind.—Ibid. [For a discussion of the reform dress in further depth, see Ibid., 112-130, 156-171, 441-445.] {2BIO 184.5}
§107
怀爱伦掌握的公开演讲技巧
§108
Skills in Public Speaking Acquired by Ellen White
§109
从1866年到1867年，怀雅各的病疾迫使怀爱伦在公众场合大胆演讲，在安息日早上进入教会，对参加礼拜的听众讲话。与此同时，在怀爱伦的鼓励下，怀雅各凭着信心前进，从事摆在他面前的工作，他的体力也逐渐恢复了。在1867年的最后一天，《评论与通讯》刊登了一篇短文，在这篇短文中，他回顾了刚刚结束的一年的经历。这篇文章写于缅因州的波特兰，当时怀雅各夫妇正在东部各州进行为期三个月的旅行: {2BIO 185.1}
§110
It was the invalidism of James White through 1866 and well into 1867 that drove Ellen into unabashed public speaking to the point where she could go into a church and address the audience at the worship service on a Sabbath morning. At the same time, with Ellen’s encouragement James moved forward by faith in the lines of activity that opened before him, and his strength gradually returned. On the last day of 1867 the Review and Herald carried a short article in which he reviewed somewhat the experience of the year just closing. The article was written from Portland, Maine, while the Whites were on a three-month itinerary in the Eastern States: {2BIO 185.1}
§111
就在一年前的今天，12月19日，我和怀夫人离开了家，重新开始工作。我们虚弱不堪已差不多两年了。我们回顾过去的一年，深感上帝的慈爱，以及祂对我们软弱工作的特别祝福。 {2BIO 185.2}
§112
Just one year ago today, December 19, Mrs. White and self left home to resume our labors, from which we had been held by feebleness for nearly two years. We look back upon the past year with feelings of gratitude to God for His goodness, and His especial blessing upon our feeble labors. {2BIO 185.2}
§113
从来没有像过去的一年那样，上帝的子民这么乐意地接待我们；从来没有像过去的一年那样，我们的证言是如此的清晰尖锐；也从来没有像过去的一年那样，有这么多退后的人，有那么多染上了抽烟等坏习惯的人被挽救了过来。.（RH 1867.12.31）{2BIO 185.3}
§114
During no year have the people of God received us so readily as in the past, and during no year has our testimony been so plain and pointed, and during no year have we seen so many backsliders reclaimed, and so many in bad habits, such as the use of tobacco, reclaimed, as during the past year.—The Review and Herald, December 31, 1867. {2BIO 185.3}
§115
怀雅各从虚弱到连钱包和手表都拿不动的地步，慢慢地恢复到了一个积极进取的传道士。他们在密歇根州格林维尔一个小农场的新家度过了休息的日子，这些日子标志着他们身体和精神的逐步恢复，怀爱伦多年后描述道: {2BIO 185.4}
§116
James White made a remarkable though gradual recovery from the point of such weakness that he felt he could carry neither purse nor watch, to an active, aggressive ministry. The days in their retirement in their new home on the little farm in Greenville, Michigan, marked the step-by-step recovery in physical and mental restoration to the point described years later by Ellen White: {2BIO 185.4}
§117
在十八个月不断与上帝合作，努力恢复我丈夫的健康后，我再次把他带回家。把他带到他的父母面前，说：“父亲，母亲，这是你们的儿子。” {2BIO 185.5}
§118
After eighteen months of constant cooperation with God in the effort to restore my husband to health, I took him home again. Presenting him to his parents, I said, “Father, Mother, here is your son.” {2BIO 185.5}
§119
“爱伦，”他母亲说：“你得为这个奇妙的康复对上帝和你自己表示感激，而不必谢任何人。你的毅力成就了这事。” {2BIO 185.6}
§120
“Ellen,” said his mother, “you have no one but God and yourself to thank for this wonderful restoration. Your energies have accomplished it.” {2BIO 185.6}
§121
我丈夫在康复之后，活了许多年，这其间他做了自己一生中最好的工作。难道这些额外延长的有用之年没有对我十八个月的艰辛照料付出加倍的报偿吗？（《文稿》1902年50号；2SM 308）{2BIO 186.1}
§122
After his recovery, my husband lived for a number of years, during which time he did the best work of his life. Did not those added years of usefulness repay me manyfold for the eighteen months of painstaking care?—Manuscript 50, 1902 (see also Selected Messages 2:308). {2BIO 186.1}
§123
在格林维尔耕作
§124
Farming in Greenville
§125
对于怀雅各和威利父子来说，这是快乐的一天。1867年5月2日星期四，威利就十二岁了。他们可以看到，他们在小格林维尔农庄里耕起的肥沃土壤（同上，1867年5月14日），很快就要移植葡萄、黑莓、树莓和草莓，还可不时看看他们的新房子的建筑。大约在此时，爱伦设计了一个计划，鼓励雅各进行体育运动。丹斯维尔的医生曾警告过他，体育运动会使他再次中风。爱伦在异象中则看到，要是没有脑力和体力的运动，他是不可能完全恢复的。这是她的记述：I{2BIO 186.2}
§126
It was a happy day for the Whites—James, Ellen, and Willie, now 12—when on Thursday, May 2, 1867, they could see the plow turn the rich soil on their little Greenville farm (The Review and Herald, May 14, 1867), to be followed quickly by the setting out of grapes, blackberries, raspberries, and strawberries, and incidentally starting the construction of their new home. At some point about this time Ellen devised a plan to encourage James to engage in physical activity. He had been warned by the physicians at Dansville that physical activity could lead to another stroke. Ellen had been shown that without both mental and physical activity he could not hope to recover fully. Here is her account: {2BIO 186.2}
§127
春天要移栽果树，要整理花园。“威利”，我说，“去买三把锄头和三把耙子。记住一样买三把。”当他买回这些东西交给我时，我告诉他拿一把锄头，给他父亲一把。他父亲反对，但还是拿了一把。我自己拿了一把，我们开始锄地；虽然我的手心起了泡，我仍领着他们锄地。他父亲做不了多少，但他一直在做。就是这样，我试着和上帝合作，使我丈夫恢复健康。（《文稿》1902年50号，2SM 307）—{2BIO 186.3}
§128
In the spring there were fruit trees to be set out and garden to be made. “Willie,” I said, “please buy three hoes and three rakes. Be sure to buy three of each.” When he brought them to me, I told him to take one of the hoes, and Father another. Father objected, but took one. Taking one myself, we began to work; and although I blistered my hands, I led them in the hoeing. Father could not do much, but he went through the motions. It was by such methods as these that I tried to cooperate with God in restoring my husband to health.—Manuscript 50, 1902 (see also Selected Messages 2:307). {2BIO 186.3}
§129
6月18日，雅各欣喜地报导说，他驾着马车到镇上办事，并且为建筑工人买回了材料（RH 1867.6.25）。安息日，他和爱伦参加了费尔普莱恩教会的聚会。上午，他讲了一个半小时关于洗礼的事；下午，他又讲了一个小时加6:6，7，内容是种什么收什么。随后，爱伦讲了一个小时。第二天上午，他领着四个申请人到附近的湖里为他们举行浸礼。威利是四个人中的一个。雅各把金弟兄带去了，怕他万一需要帮助，但他没有需要帮助。在上星期四和星期五，忙于农场和建造新居的活动。他写道:. {2BIO 186.4}
§130
Rather triumphantly James White reported on Tuesday, June 18, that he harnessed his horses and went to town on business and brought home materials for the builders (The Review and Herald, June 25, 1867). Sabbath, June 29, he and Ellen met with the church in Fairplains. He spoke in the morning for an hour and a half on baptism, and in the afternoon for an hour on Galatians 6:6, 7,on reaping what one sows. Ellen followed, speaking for an hour. The next morning he led four candidates into the nearby lake and baptized them. Willie was one of the four. James took Brother King into the water with him in case he needed assistance, but he needed none. On the preceding Thursday and Friday he had engaged in the activities about the farm and the new home going up. He wrote: {2BIO 186.4}
§131
第五天和第六天，我准备了一辆装有木弹簧的农用车，到城里去取木材，到树林里取木头。第六天下午，我和另外一个人去处理从河里运来的近三千英尺长的重木材。我在烈日下站着处理这些木材两个多小时。我只是很累，整晚都睡得很好，第二天早上感觉很好。愿颂赞归给上帝。{2BIO 187.1}
§132
Fifth- and Sixth-days I was able to prepare a farm wagon with wooden springs, go to town for lumber, to the woods for wood, and on Sixth-day P.M. was one of two to handle nearly three thousand feet of heavy lumber just from the river. I stood upon my feet handling this lumber more than two hours in the hot sun. I was just tired enough to sleep well all night and feel well the next morning. To God be the praise. {2BIO 187.1}
§133
如果天意允许，我们不久就要出去准备在有出路的地方开会。我们发现说话和唱歌很容易了。（RH 1867.7.9）{2BIO 187.2}
§134
We shall soon go out prepared to hold meetings, Providence permitting, where the way opens. We find it quite easy speaking and singing.—The Review and Herald, July 9, 1867. {2BIO 187.2}
§135
7月4日星期四，他们驾车来到赖特，在一片美丽的小树林里，在两棵大橡树的树荫下吃早餐。他们的早餐是五周前才从自己的种植物里摘来的草莓。{2BIO 187.3}
§136
On Thursday, July 4, they drove over to Wright and took breakfast under the shade of two large oak trees in a beautiful grove. For their breakfast they had strawberries from their own plants set out only five weeks before. {2BIO 187.3}
§137
《启示录注释》
§138
Thoughts on Revelation
§139
这时，他们收到了快递公司寄来的五十本乌利亚?史密斯的《启示录注释》，这本书刚在巴特尔克里克出版。关于这珍贵的教会文献，怀雅各写道: {2BIO 187.4}
§140
At this time they received from the express office fifty copies of Uriah Smith’s Thoughts on Revelation, just published in Battle Creek. Of this precious addition to the literature of the church James wrote: {2BIO 187.4}
§141
这些注释不是一个人思考的结果。……威廉?米勒耳曾看到了许多。其他人看到了更多。由于这本敞开的书比圣经的其他任何一卷书更直接涉及现代真理，所以它最明亮的光是留给第三位天使信息时代之信徒的。（RH 1867.7.16）{2BIO 187.5}
§142
These thoughts are not the fruit of one brain.... William Miller saw much. Others since have seen more. And as this open book contains more which bears directly upon the present truth than any other book of the Bible, its clearest light is reserved for believers in the time of the third message.—Ibid., July 16, 1867 {2BIO 187.5}
§143
这本书是由怀雅各1862年在巴特尔克里克负责史密斯的安息日学班级时开始写的一系列《评论与通讯》文章发展而来的。根据他们的选择，班上的学生正在学习《启示录》。大约在中途，怀雅各被叫走，史密斯接手写作。7月份的文章中提到了史密斯的书，《评论与通讯》的读者被告知: {2BIO 187.6}
§144
This book grew out of a series of Review articles started by James White in 1862 as he sat in Smith’s Sabbath school class in Battle Creek. By their choice the class was studying Revelation. At about midway, as White was called away, the work of writing was picked up by Smith. In the July article that mentioned the Smith book, the Review readers were informed: {2BIO 187.6}
§145
怀夫人的健康状况非常好，我还在弥补失去的睡眠时间，这缓解了我的头痛。我现在处于盛夏的炎热中，脑力和体力都在劳动，拔牙出了血。我想我完全能坚持住。在上帝的祝福下，我希望将来有更大的收获。有用的领域在我们面前开放，我们希望有力量肩并肩从事善工。.（同上）{2BIO 187.7}
§146
Mrs. White’s health is excellent, and I am still making up lost time in sleeping, which is relieving my head. With my present labor, mental and physical, in the heat of midsummer, and the loss of teeth and of blood when they were extracted, I think I fully hold my own. With God’s blessing I hope to gain faster in the future. The field of usefulness is open before us and we hope to have strength to stand side by side in the good work.—Ibid. {2BIO 187.7}
§147
割草Getting in the Hay
§148
康复的进展很稳定，但速度缓慢。7月18日和19日，是星期四和星期五，对于雅各来说，这是忙碌的日子，因为这是收草的时候。他安排邻居割草，并想要他们帮忙收进来。但爱伦认为，这是一个好机会，可以让她丈夫进一步活动。草干了，她溜出门去拜访邻居们。通过交谈，她知道他们正忙于自己的事情，但准备帮雅各收草。她对每个人说，“他来请你们帮忙，就告诉他，你们已经告诉过我，你们正在忙自己的事，不方便把你们自己的事搁下。要是这样做，你们自己就会蒙受损失”（2LS 357）。邻居们本不同意这样做，但她解释说，她的计划是鼓励雅各多活动，这样他们才同意合作。这个故事在几个地方都介绍过，但这里是1888年出版的怀雅各和怀爱伦的生平概略中所讲述的：{2BIO 188.1}
§149
The work of recovery continued at a steady but slow pace. Thursday and Friday, July 18 and 19, were busy days for James White, for it was time to get in the hay. He arranged with the neighbors to cut the hay, and expected to invite them to help him get it in. But Ellen saw a good opportunity to draw her husband into further activity. While the hay was drying she slipped away and visited the neighbors. Through inquiry she learned that they were pressed with their own work but were planning to help James get his hay in. To each she said, “When he sends for you, tell him what you have just told me, that you are pressed with your own work and it is not convenient to leave your own work, as you will suffer loss if you do” (see 2Life Sketches of Ellen G. White, 357). The neighbors were very reluctant to do this, but when she explained her plan to encourage James in activity, they agreed to cooperate. The story is told in several places, but here is the account as related in Life Sketches of James and Ellen White, published in 1888: {2BIO 188.1}
§150
当他请邻居帮忙的时候，他们都称自己太忙，帮不了。草必须马上收进去，怀长老非常失望。但怀夫人一点也不感到沮丧；她毅然说道：“让邻居们看看我们自己能做这工作。威利和我可以耙草，并抛到马车上，你只要装车和驾车就行了。”他同意了，但是他们怎么可以把草堆成垛？（同上）{2BIO 188.2}
§151
When the call was made for help, all the neighbors declared themselves too busy to respond. It was necessary that the hay be secured at once, and Elder White was sorely disappointed. But Mrs. White was not at all despondent; she resolutely said: “Let us show the neighbors that we can attend to the work ourselves. Willie and I will rake the hay and pitch it on the wagon, if you will load it and drive the team.” To this he consented; but how could they make the stack? {2BIO 188.2}
§152
农庄是新建的，没有谷仓。怀夫人自告奋勇堆草垛，但要她丈夫抛草，而威利则要耙另一车草。（同上) {2BIO 188.3}
§153
The farm was new, and they had no barn. Mrs. White volunteered to build the stack, if her husband would pitch up the hay, while Willie should be raking for another load.—Ibid. {2BIO 188.3}
§154
一些邻居走过的时候，惊讶地看着怀爱伦——这个每星期对满屋子的人讲话的妇女，把草踩结实，堆起草垛。报导他这一周的活动时，雅各写道：“我每天干六到十二小时的活，每天夜里幸运地享受六到九个小时的睡眠。……我的工作是收草、耕种、安排房子、锄地、摆放地毯。”（RH 1867.7.30）{2BIO 188.4}
§155
Some of the neighbors, as they passed by, were surprised to see Ellen White, the woman who spoke each week to a houseful of people, treading down the hay and building the stack. Reporting his activities for this week, James wrote: “I have worked from six to twelve hours each day, and have enjoyed blessed sleep from six to nine hours each night.... My work has been haying, plowing, grading about the house, hoeing, and putting down carpets.”—The Review and Herald, July 30, 1867. {2BIO 188.4}
§156
布什内尔会议
§157
Meetings at Bushnell
§158
7月19日星期五下午，怀雅各和怀爱伦带着他们的团队前往布什内尔参加周末会议，会议的预告是在7月16日星期二出版的《经济与通讯》的封底通知上发布的。两人都没有去过布什内尔，但格林维尔教会的长老A. W.梅纳德和奥尔良教会的长老S. H.金建议在布什内尔举行丛林会议，那里有一群奋斗中的信徒。通知的部分内容如下: {2BIO 189.1}
§159
That Friday afternoon, July 19, James and Ellen White left with their team for Bushnell to attend weekend meetings for which an appointment had been made through a notice on the back page of the Review published on Tuesday, July 16. Neither had ever been to Bushnell, but the elder of the Greenville church, A. W. Maynard, and the elder of the Orleans church, S. H. King, had suggested a grove meeting at Bushnell, where there was a struggling group of believers. The notice read in part: {2BIO 189.1}
§160
丛林会议。如果天意允许，在安息日和星期日(7月20日和21日)正常会议时间，将在密歇根州的布什内尔举行丛林会议。一天车程之内的人将会有一个大聚会。……{2BIO 189.2}
§161
Grove Meeting. Providence permitting, there will be a grove meeting at Bushnell, Michigan, at the usual hours of meeting on Sabbath and First-day, July 20 and 21. A general gathering is expected from those within a day’s ride.... {2BIO 189.2}
§162
应选择离水最近的最好的小树林，并妥善安排。因为这个年轻的教会很小，前来的人必须准备好照顾自己。（RH 186.7.16）{2BIO 189.3}
§163
The best grove nearest to the water should be selected and well seated. As this young church is small, those coming must come nearly prepared to take care of themselves.—Ibid., July 16, 1867 {2BIO 189.3}
§164
布什内尔灰心丧气的守安息日者越来越少，前一个安息日，也就是7月13日的早上，只有七个人在场，他们决定不再举行聚会。(ST 1878.8.29)。但是《评论与通讯》上的通知使他们得知，至少在下个安息日还要聚一次会，并且要在附近一个合适的小树林里做适当的准备工作。周五下午，怀雅各和怀爱伦驾车车过来，在斯蒂芬?阿尔钦位于布什内尔的家中受到款待。安息日的早晨，当他们驾车去树林时，发现在场有大约60个信徒，其中20个来自布什内尔。其他人来自格林维尔和奥尔良。{2BIO 189.4}
§165
As the dwindling company of discouraged Sabbathkeepers at Bushnell had met the previous Sabbath morning, July 13, only seven were present, and they had decided to hold no more meetings (The Signs of the Times, August 29, 1878). But the notice in the Review led them to get word around for at least one more meeting, the next Sabbath, and proper preparations were made in a suitable nearby grove. James and Ellen White, who drove over on Friday afternoon, were entertained at the Stephen Alchin home at Bushnell. Sabbath morning, as they drove to the grove, they found about sixty believers on the grounds, twenty of them from Bushnell. The others were from Greenville and Orleans. {2BIO 189.4}
§166
星期天早上，怀雅各驾车去小树林时，说他可能要对树木和大概25个人讲道。令他们吃惊的是，他们发现专心听讲的听众不少于125人。会议开得很成功。布什内尔的信徒们鼓起勇气，要求怀雅各和怀爱伦下个安息日和星期天回来参加聚会。 (RH 1867.7.30) {2BIO 189.5}
§167
While driving to the grove Sunday morning, James White remarked that likely he would preach to the trees and probably twenty-five persons. To their surprise, they found no less than 125 attentive listeners. The meeting was a great success. The Bushnell members, taking courage, asked James and Ellen White to return for meetings the next Sabbath and Sunday (The Review and Herald, July 30, 1867). {2BIO 189.5}
§168
接下来的安息日难忘的会议
§169
The Unforgettable Meeting the Next Sabbath
§170
结果在安息日早上，守安息日的人都到场。怀雅各讲完后，怀爱伦手里拿着圣经，开始照着一段圣经念起来，然后又停了下来。她把圣经放在一边，开始对在那里接受安息日的人讲话。她不认识他们，也不知道他们的名字，但是她向许多人打招呼。怀雅各曾这样描述: {2BIO 190.1}
§171
Accordingly, all the Sabbathkeepers were on the grounds Sabbath morning. After James White had spoken, Ellen, Bible in hand, began to speak from a text of Scripture and then paused. Laying her Bible aside, she began to address those who had accepted the Sabbath in that place. She was not acquainted with them and did not know their names, but she addressed a number of persons. James White described it: {2BIO 190.1}
§172
她按每一位弟兄姐妹的位置招呼他们。比如，坐在那棵树旁边的那一位，或者坐在格林维尔或奥尔良教会弟兄姐妹旁边的那一位。这些人她都亲自认识，她也叫出他们的名字。{2BIO 190.2}
§173
She designated each brother and sister by his or her position as the one by that tree, or the one sitting by that brother or sister of the Greenville or Orleans church, with whom she was personally acquainted, and whom she called by name. {2BIO 190.2}
§174
她描述了每一个人的情况,说主曾在两年前向她显示他们的状态(最有可能是罗切斯特的异象),而她在讲圣经的时候,那个画面就在她的脑海中闪现,就像在黑夜的突然闪电清楚地显示了周围的每一样物体。 (ST 188.8.29) {2BIO 190.3}
§175
She described each peculiar case, stating that the Lord had shown her their cases two years previous [most likely in the vision at Rochester], and that, while she was just then speaking from the Bible, that view had flashed over her mind, like sudden lightning in a dark night distinctly revealing every object around.—The Signs of the Times, August 29, 1878. {2BIO 190.3}
§176
她对不同的人讲了大约一个小时。她说完，斯特朗兄弟(他和布什内尔团契的每一个人都很熟)站起来，问怀爱伦打招呼的那些人，她所说他们的事是不是真的。“这些事情要么是真的，要么不是;如果不是真的，他和在场的人都想知道。若真是这样，也希望知道。从那日起，就对证言坚信不疑了”。(同上)报导称：“被提及的人一个接一个地站起来，作证说，他们的情况被描述得比他们自己能说的更加准确。”（同上）怀雅各说： {2BIO 190.4}
§177
She spoke for about an hour, addressing different ones. When she had concluded, Brother Strong, who knew each member of the Bushnell company personally, arose and asked those addressed by Ellen White if the things she had spoken about to them were true. “Either these things were true or they were not; if they were not true he, and all present, wished to know it; and if they were true they also wished to know it, and from that day have a settled faith in the testimonies.”—Ibid. The report is that “the persons thus addressed accordingly arose one by one, and testified that their cases had been described better than they could have done it themselves.”—Ibid. Commented James White: {2BIO 190.4}
§178
对于这班聪明的人来说，那天的证言加入只是证明在多数情况下是准确的，那还是不够的。要充分地建立他们的信心，就必须证明证言的每一个细节都是准确的。假若证言中有一件事没有得到证实，就会摧毁所有在场者的信心。但结果是，从那一刻起，他们建立了坚定的信心，大家都站在第三位天使信息的立场上。（同上）{2BIO 190.5}
§179
It was not enough for that intelligent company to know that the testimony given that day was correct in the majority of cases present, but it was necessary that it be proven correct in every particular of the case of each person, in order that their faith should be fully established. Had the testimony failed in a single instance, it would have destroyed the faith of all present. As it was, they had a settled faith from that hour, and all took their position on the third message.—Ibid. {2BIO 190.5}
§180
星期天早上有一个洗礼，布什内尔教会组织起来了，选举了职员。在接下来的几年里，有几位圣工的工人来自那个教会。{2BIO 191.1}
§181
Sunday morning there was a baptism, and the Bushnell church was organized and officers chosen. In the years that followed, several workers in the cause came from that church. {2BIO 191.1}
§182
每个周末，怀雅各和怀爱伦都会去格林维尔附近能驾车到达的一个教会去。在一周的时间里，他们在自己的小农场里干活，怀雅各在外面干活，爱伦忙于写作。{2BIO 191.2}
§183
Each weekend James and Ellen White were at one of the churches within easy driving distance of Greenville. During the week they were on their little farm, James working outside, and Ellen engaged in writing. {2BIO 191.2}