《经历与目睹》第一版序言
§1
《经历与目睹》第一版序言
§2
Preface to First Edition of “Experience and Views”
§3
我们熟知许多诚心追求真理和符合圣经之圣洁的人对异象抱有偏见。造成这种偏见主要有两个原因。一个是狂热主义；这种狂热主义伴有虚假的异象和举动，或多或少几乎到处都有存在，导致许多真诚的人怀疑任何相关的事。第二是催眠术的表现，和一般被称为“神秘敲击”的事。这种表现极尽欺骗之能事，使人不相信上帝之灵的恩赐和运行。[1]
§4
We are well aware that many honest seekers after truth and Bible holiness are prejudiced against visions. Two great causes have created this prejudice. First fanaticism, accompanied by false visions and exercises,?has existed more or less almost everywhere. This has led many of the sincere to doubt anything of the kind. Secondly, the exhibition of mesmerism, and what is commonly called the “mysterious rapping,” are perfectly calculated to deceive, and create unbelief relative to the gifts and operations of the Spirit of God.?{EW v.3}[1]
§5
但上帝是不改变的。祂藉着摩西在法老王面前显示了自己的作为，尽管雅尼和佯庇也能靠着撒但的能力行奇事，假冒藉着摩西所行的奇事。使徒时代也出现过这种假冒的奇事，但圣灵的恩赐却在跟从基督的人身上表现出来。上帝的旨意并不是在这个骗局泛滥的世代，让祂的子民看不到圣灵的恩赐和表现。[2]
§6
But God is unchangeable. His work through Moses in the presence of Pharaoh was perfect, notwithstanding Jannes and Jambres were permitted to perform miracles by the power of Satan, that resembled the miracles wrought by Moses. The counterfeit also appeared in the days of the apostles, yet the gifts of the Spirit were manifested in the followers of Christ. And it is not the purpose of God to leave His people in this age of almost unbounded deception without the gifts and manifestations of His Spirit.?{EW vi.1}[2]
§7
赝品的设计是要模仿已经存在的真品。所以谬妄之灵现在的表现，证明上帝也在藉着圣灵的能力向祂的儿女彰显自己；祂即将光荣地成就祂的话。[3]
§8
The design of a counterfeit is to imitate an existing reality. Therefore the present manifestation of the spirit of error is proof that God manifests Himself to His children by the power of the Holy Spirit, and that He is about to fulfill His word gloriously.?{EW vi.2}[3]
§9
“上帝说：在末后的日子，我要将我的灵浇灌凡有血气的。你们的儿女要说预言；你们的少年人要见异象；老年人要做异梦”（徒2:17）。（参珥2:28）。[4]
§10
“And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: And your sons and daughters shall?prophesy, and your young men shall see visions, and your old men shall dream dreams.”?Acts 2:17?(CF.?Joel 2:28.)?{EW vi.3}[4]
§11
关于催眠术，我们一直认为它是危险的，所以和它一点关系都没有。我们甚至没有见过一个处于催眠状态的人，也没有体验过这种技术。[5]
§12
As for mesmerism, we have ever considered it dangerous, therefore have had nothing to do with it. We never even saw a person in a mesmeric sleep and know nothing of the art by experience.?{EW vi.4}[5]
§13
我们发表这本小册子是希望它能给圣徒们带来安慰。[6]
§14
We send out this little work with the hope that it will comfort the saints.?{EW vi.5}[6]
§15
怀雅各--1851年8月写于纽约州萨拉托加温泉村[7]
§16
James White.Saratoga Springs, N.Y.,August, 1851.[7]
§17
《历史背景说明》
§18
安息日复临信徒长期以来对《早期著作》特别感兴趣，因为它收录了怀爱伦最早的几本书。这些书写于并初次发表于1850年代，为要造就教育在1840年代和1850年代早期与作者同有守安息日经验的复临信徒们。因此在作者的心目中，读者是很熟悉复临觉醒的历史和1844年出现的基督复临安息日运动的发展。所以在有些情况下，当时人们非常明白的许多经验在书中只是一带而过，所使用的表达方式必须在当时守安息日的复临信徒们的历史框架内思考才能予以正确的理解。[8]
§19
《Historical Prologue》
§20
Early Writings?is a work of lasting and special interest to Seventh-day Adventists, for it embodies the earliest Ellen G. White books. These were written and first published in the 1850’s for the edification and instruction of those who with the author had passed through the experiences of the Sabbathkeeping Adventists in the 1840’s and the early 1850’s. This being so, the author assumed on the part of the reader a familiarity with the history of the Advent Awakening and the development of the Seventh-day Adventist movement that emerged in 1844. Consequently experiences well understood at the time are in some instances merely alluded to, and expressions are employed which to be correctly understood, must be thought of in the framework of the history of the Sabbathkeeping Adventists in those early years.?{EW vii.1}[8]
§21
怀爱伦1858年著述《启示录》第14章的三位天使信息时，写的是参与传扬这信息之人的经验和教训，而不是对这些信息作出人们可能期盼的、清晰的介绍。见第232-240；254-258页。她有时使用了人们现在不熟悉的一些措词，如“名义上的复临信徒，”“关门，”“开门”等。[9]
§22
In 1858, in writing of the sounding of the messages of the three angels of?Revelation 14, Ellen White deals with the experiences of those who participated in the work and draws lessons from these experiences, rather than giving as one might expect, a clear-cut presentation of the character of these messages. See?pages 232-240;?254-258. She at times employs such now unfamiliar terms as “nominal Adventist,” “shut door,” “open door,” et cetera.?{EW vii.2}[9]
§23
现在我们距那段历史时期已有一个多世纪了。读者须将这一点清楚地记在心里。我们现在将要回顾的历史对怀爱伦同时代的人来说是众所周知的，涉及本书初次发表之前一二十年间守安息日的复临信徒们的一些重要经验。[10]
§24
Today we are removed by more than a century from those heroic times. The reader must keep this clearly in mind. The history which was so well known to the contemporaries of Ellen White we shall now review, touching some of the high points of the experiences of the Sabbathkeeping Adventists during the decade or two preceding the first publication of the materials that appear here.?{EW vii.3}[10]
§25
在开头的几段，怀夫人简要提到了她的悔改和她早期的基督徒经验。她还讲述了去听期待基督亲自复临的圣经道理的演讲。当时人们以为基督复临近在咫尺了。这份说明只是简要提及伟大的复临觉醒曾是一场遍及全世界的运动。它的出现乃是许多人认真研究圣经预言以及全世界有大量的人接受了耶稣就要来临的好消息的结果。[11]
§26
In the opening paragraphs Mrs. White makes brief reference to her conversion and her early Christian experience. She tells also of hearing lectures on the Bible doctrine of the expected personal advent of Christ, which was thought to be near at hand. The great Advent Awakening to which such brief reference is here made was a movement worldwide in its outreach. It emerged as the result of careful study of the prophetic scriptures on the part of many, and the acceptance of the good news of the coming of Jesus by large numbers of people throughout the world.?{EW viii.1}[11]
§27
【伟大的复临觉醒】
§28
但复临信息得到最广泛宣传和接受的地方是美国。有虔诚信仰的才子才女们接受了圣经关于耶稣再来的预言，产生了大批热心相信基督复临的信徒。然而，应该注意的是，那时并没有形成单独的宗教组织。基督复临的盼望导致了深刻的宗教复兴，使众改正教会都受益，也使许多怀疑论者和不信的人公开承认相信圣经和上帝。[12]
§29
【The Great Advent Awakening】
§30
But it was in the United States that the Advent message was most widely proclaimed and received. As Bible prophecies relating to the return of Jesus were accepted by able men and women of many religious faiths, a large following of earnest Adventist believers resulted. It should be noted, however, that no separate and distinct religious organization was formed. The Advent hope led to deep religious revivals that benefited all the Protestant churches and led many skeptics and infidels to publicly confess their faith in the Bible and in God.?{EW viii.2}[12]
§31
当复临运动在1840年早期达到高潮时，有几百位牧师联合传讲这信息。处于领导地位的是威廉·米勒耳，他住在纽约州的东端。在他的社区中，他是一个杰出的人，以农业为生。尽管极富宗教背景，他在青年时期却成了一个怀疑论者，对上帝的道失去了信心，采纳了自然神论的观点。一个星期日的早晨，他在读浸信会的一篇证道时，圣灵感动了他的心，他就蒙引导接受耶稣基督为他个人的救主。米勒耳开始研究上帝的道，决心要在圣经中给他所有的问题找到一个满意的答案，并且亲自学习圣经中所提出的真理。[13]
§32
As the movement neared its high point in the early 1840’s, several hundred ministers united in proclaiming the message. In the lead was William Miller, who lived in the eastern edge of New York State. He was a man of prominence in his community and engaged in farming as a livelihood. In spite of a rich religious background, he had grown skeptical in his youth. He lost faith in the Word of God and adopted deistic views. While reading a sermon in the Baptist Church one Sunday morning, the Holy Spirit touched his heart, and he was led to accept Jesus Christ as his Saviour. Miller set about to study the Word of God,?determined to find in the Bible a satisfactory answer to all his questions, and to learn for himself the truths set forth in its pages.?{EW viii.3}[13]
§33
两年之久他投入了大量的时间逐节研究圣经，决心在没有得到正研究之经文的令人满意的解释之前，决不去研究下一节经文。他面前只有一本圣经和一本索引。最后，他研究到了基督亲身复临的预言，也殷勤研究了伟大的时间预言，特别是《但以理书》8章和9章2300日的预言，他将之与《启示录》14章的预言和天使宣布上帝审判的时候已经到了的信息（启14:6,7）连系起来。在本书第229页中，怀夫人说：“上帝差祂的天使去感动威廉·米勒耳的心，引导他去探究预言。”[14]
§34
For two years he devoted much of his time to a verse-by-verse study of the Scriptures. He determined not to take up the next verse until he felt he had found a satisfactory explanation of the one he was studying. He had before him only his Bible and a concordance. In time he came in his study to the prophecies of the literal, personal, second coming of Christ. He grappled also with the great time prophecies, particularly the 2300-day prophecy of?Daniel 8 and 9, which he linked with the prophecy of?Revelation 14?and the message of the angel proclaiming the hour of God’s judgment (Revelation 14:6, 7). In this volume, on?page 229, Mrs. White states that “God sent His angel to move upon the heart” of William Miller, “to lead him to search the prophecies.”?{EW ix.1}[14]
§35
怀夫人还是少女的时候，就在缅因州的波特兰城听过威廉·米勒耳的两次系列讲道，在她心中留下了深刻而持久的印象。我们愿意让她将预言的计算摆在我们面前，就象米勒耳长老曾将之摆在他的听众们面前一样。为此，我们引用了怀夫人后来的一本书：《善恶之争》：[15]
§36
In her girlhood Mrs. White heard Miller deliver two series of lectures in the city of Portland, Maine. A deep and lasting impression was made on her heart. We will let her set before us the reckoning of the prophecies, as Elder Miller presented them to his audiences. For this we turn to Mrs. White’s later book,?The Great Controversy:?{EW ix.2}[15]
§37
【预言时期的计算】
§38
“预言之中似乎最清楚指明基督复临之时期的，乃是《但以理书》八章十四节，说：‘到二千三百日，圣所就必洁净。’按照其以经解经的规则，米勒耳知道预言表号的一天是代表一年（见民14∶34；结4∶6）；他看出二千三百日或实际为二千三百年的时期要远远地延到专为犹太人得救所划定的时期结束之后，因此不可能指旧约时代的圣所而言。米勒耳接受了当时流行的看法，以为在新约时代，这个地球就是圣所，所以他认为《但以理书》八章十四节所预言的洁净圣所，乃是代表在基督复临时用火洁净地球的事。他的结论是：若能找到二千三百日的正确起点，就能很容易地确定基督复临的时期。如此就能显明那伟大结局的定期；那时，目前的局面及‘其骄傲和权势，炫耀和虚荣，罪恶和压迫，都要结束了；’那时，咒诅必要‘从地上除去，死亡必被吞灭，必有赏赐赐给上帝的仆人，先知和圣徒，以及一切敬畏祂名的人，而那些败坏世界的人必遭败坏’（布利斯《威廉·米勒耳传》第76页。）[16]
§39
【The Reckoning of the Prophetic Periods】
§40
“The prophecy which seemed most clearly to reveal the?time?of the second advent was that of?Daniel 8:14: ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ Following his rule of making scripture its own interpreter, Miller learned that a day in symbolic prophecy represents a year [Numbers 14:34;?Ezekiel 4:6.]; He saw that the period of 2300 prophetic days, or literal years, would extend far beyond the close of the Jewish dispensation, hence it?could not refer to the sanctuary of that dispensation. Miller accepted the generally received view, that in the Christian age the earth is the sanctuary, and he therefore understood that the cleansing of the sanctuary foretold in?Daniel 8:14?represented the purification of the earth by fire at the second coming of Christ. If, then, the correct starting-point could be found for the 2300 days, he concluded that the time of the second advent could be readily ascertained. Thus would be revealed the time of that great consummation, the time when the present state, with ‘all its pride and power, pomp and vanity, wickedness and oppression, would come to an end;’ when the curse would be ‘removed from off the earth, death be destroyed, reward be given to the servants of God, the prophets and saints, and them who fear his name, and those be destroyed that destroy the earth.’ [Footnote: Bliss,?Memoirs of Wm. Miller, 76.]?{EW ix.3}[16]
§41
“于是米勒耳以更深切的热诚继续查考预言，夜以继日地研究那已显为非常重要而压倒一切的题目。在《但以理书》八章中他找不到2300日起点的线索；天使加百列虽然奉命来使但以理明白异象，但结果只给了他一部分的解释。当那将要临到教会可怕的逼迫在异象中向这位先知展开的时候，他的体力就消失了。他再也忍受不住了，所以天使暂时离开了他。‘但以理昏迷不醒，病了数日。’他说：‘我因这异象惊奇，却无人能明白其中的意思’（但8∶27）。[17]
§42
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting-point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the Church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’?{EW x.1}[17]
§43
“然而上帝已经吩咐祂的使者‘要使此人明白这异象。’这个任务是必须完成的。天使遵照这个命令，后来又回到但以理那里，说：‘现在我出来要使你有智慧，有聪明；’‘所以你要思想明白这以下的事和异象’（但9∶22，23，25-27）。《但以理书》第八章中还有一个要点没有解释清楚，那就是有关时间的预言，──二千三百日。所以天使在继续他的解释时，就专注于这有关时间的题目：[18]
§44
“Yet God had bidden His messenger, ‘make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, some time afterward, returned to Daniel, saying, ‘I am now come?forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ [Daniel 9:22, 23, 25-27.] There was one important point in the vision of chapter eight which had been left unexplained, namely, that relating to time,—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time:?{EW x.2}[18]
§45
“‘为你本国之民和你圣城，已经定了七十个七，……你当知道、当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七和六十二个七。正在艰难的时候，耶路撒冷城连街带濠都必重新建造。过了六十二个七，那受膏者必被剪除，一无所有，……一七之内，祂必与许多人坚定盟约；一七之半，祂必使祭祀与供献止息’（但9∶24-27）。[19]
§46
“‘Seventy weeks are determined upon thy people and upon thy holy city.... Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: The street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for Himself. ... And He shall confirm the covenant with many for one week: And in the midst of the week He shall cause the sacrifice and the oblation to cease.’?{EW xi.1}[19]
§47
“天使曾奉差遣到但以理这里来，是为了一个明显的目的，要向他解释《但以理书》第八章的异象中他还没有明白的一点，就是有关时间的那一句话，──‘到二千三百日，圣所就必洁净。’在天使吩咐但以理‘你要思想明白这事和异象’之后，他的头一句话就是：‘为你本国之民和你圣城，已经定了七十个七。’这里所译为‘定了’的词，原文的意思是‘截出’。那七十个七代表四百九十年，天使说明是特别截出来属于犹太人的。但这是从哪里截出来的呢？《但以理书》第八章中既然只提到一个2300日的时期，所以七十个七必是从这个时期中截出来的；因此七十个七必是2300日的一段，而且这两个时期也必是在同一个时候开始的。天使说明那七十个七是从出令重新建造耶路撒冷的时候算起的，所以若能找到这个出令的日子，则2300时期的起点必可确定了。[20]
§48
“The angel had been sent to Daniel for the express purpose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the statement relative to time,—’unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ After bidding Daniel ‘understand the matter, and consider the vision,’ the very first words of the angel are, ‘seventy weeks are determined upon thy people and upon thy holy city.’ The word here translated ‘determined,’ literally signifies ‘cut off.’ Seventy weeks, representing 490 years, are declared by the angel to be cut off, as specially pertaining to the Jews. But from what were they cut off? As the 2300 days was the only period of time mentioned in chapter eight, it must be the period from which the seventy weeks were cut off; the seventy weeks must therefore be a part of the 2300 days, and the two periods must begin together. The seventy weeks were declared by the angel to date?from the going forth of the commandment to restore and build Jerusalem. If the date of this commandment could be found, then the starting-point for the great period of the 2300 days would be ascertained.?{EW xi.2}[20]
§49
“在《以斯拉记》第七章中可以找到这个命令（见拉7∶12-26）。这命令最完整的方式乃是由波斯王亚达薛西在公元前四五七年颁布的。但是《以斯拉书》六章十四节提到在耶路撒冷耶和华的殿是遵着‘波斯王居鲁士、大流士、亚达薛西的旨意’建造的。这三个王，一个发起，一个坚定，一个完成这道命令，使它完全符合预言的条件以便标志二千三百年的起点。若拿公元前457年，就是那命令完成的一年作为起点，则有关七十个七之预言的每一项细目都显然是已经应验了。”[21]
§50
“In the seventh chapter of Ezra the decree is found. [Ezra 7:12-26.] In its completest form it was issued by Artaxerxes, king of Persia, B.C. 457. But in?Ezra 6:14?the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [margin, decree] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, re-affirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking B.C. 457, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.?{EW xii.1}[21]
§51
“‘从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七和六十二个七；’就是六十九个七或四百八十三年。亚达薛西的命令是在公元前457年秋季生效的。从这一年起算，过了四百八十三年，就到了公元27年秋季。到那时，这段预言就应验了。‘受膏君’是指着‘弥赛亚’说的。在公元27年秋天，基督受了约翰的洗，并受了圣灵的膏。使徒彼得证明“上帝以圣灵和能力膏拿撒勒人耶稣”（徒10∶38）。救主也曾亲自宣布：‘主的灵在我身上，因为祂用膏膏我，叫我传福音给贫穷的人（路4∶18）。祂在受洗之后，就往加利利去，‘宣传上帝的福音，说日期满了’（可1∶14,15）。[22]
§52
“‘From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks.’—namely, sixty-nine weeks, or 483 years. The decree of Artaxerxes went into effect in the autumn of B.C. 457. From this date, 483 years extend to the autumn of A.D. 27. At that time this prophecy was fulfilled. The word ‘Messiah’ signifies ‘the Anointed One.’ In the autumn of A.D. 27, Christ was baptized by John, and received the anointing of the Spirit. The apostle Peter testifies that ‘God anointed Jesus of Nazareth with the Holy Ghost and with power.’ [Acts 10:38.] And the Saviour himself declared, ‘the Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor.’ [Luke 4:18.] After His baptism He went into Galilee, ‘preaching the gospel of the kingdom of God, and saying,?The time?is fulfilled.’ [Mark 1:14, 15.]?{EW xii.2}[22]
§53
“‘一七之内，祂必与许多人坚定盟约。’这里所提到的‘一七’就是七十个七之中最后的一个七，也就是特别定给犹太人的最后七年。这七年从公元27年到34年，先是基督本人，后来是藉着祂的门徒，特别向犹太人发出福音的邀请。当使徒带着天国的佳音出去时，救主指示他们说：‘外邦人的路，你们不要走；撒玛利亚人的城，你们不要进；宁可往以色列家迷失的羊那里去’（太10∶5,6）。[23]
§54
“‘And He shall confirm the covenant with many for?one week.’ The ‘week’ here brought to view is the last one of the seventy; it is the last seven years of the period allotted especially to the Jews. During this time, extending from A.D. 27 to A.D. 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. As the apostles went forth with the good tidings of the kingdom, the Saviour’s direction was, ‘go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel.’ [Matthew 10:5, 6.]?{EW xii.3}[23]
§55
“‘一七之半，祂必使祭祀与供献止息。’在公元31年，就是在祂受洗三年半之后，我们的主就被钉十字架了。随着髑髅地所献上的大牺牲，那四千年来预指上帝羔羊的献祭制度就停止了。表号已经遇到实体，仪文制度的一切祭祀和供献就此止息了。[24]
§56
“‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ In A.D. 31, three and a half years after His baptism, our Lord was crucified. With the great sacrifice offered upon Calvary, ended that system of offerings which for four thousand years had pointed forward to the Lamb of God. Type had met antitype, and all the sacrifices and oblations of the ceremonial system were there to cease.?{EW xiii.1}[24]
§57
“这样我们可以看出，七十个七或490年，就是特别留给犹太人的时期，到公元34年就届满了。那一年，因为犹太公会的决议，造成司提反的殉道和基督门徒的遭受逼迫，犹太国就作了最后的决定：要拒绝福音，顽抗到底。于是救恩的信息不再限于选民，而要传给全世界了。门徒因受逼迫，不得不逃离耶路撒冷，而‘往各处去传道。’‘腓利下撒玛利亚城去，宣讲基督’（徒8∶4，5）。彼得受了上帝的引领，将福音传给该撒利亚的百夫长，就是敬畏上帝的哥尼流；热心的保罗既被赢得信了基督，就奉差遣带着大喜的信息‘远远地往外邦人那里去’（徒8:4,5；22:21）。[25]
§58
“The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in A.D. 34. At that time, through the action of the Jewish Sanhedrim, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by persecution to flee from Jerusalem, ‘went everywhere preaching the word.’ ‘Philip went down to the city of Samaria, and preached Christ unto them.’ Peter, divinely guided, opened the gospel to the centurion of Caesarea, the God-fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings ‘far hence unto the Gentiles.’ [Acts 8:4, 5;?Acts 22:21.]?{EW xiii.2}[25]
§59
“到此为止，预言的每一个细目都已显著地应验了。七十个七的起点毫无疑问地是定在公元前四五七年；它的终点在公元三十四年。根据这些已知的事实，就很容易找出二千三百日的终点。七十个七──四百九十日──既是从二千三百日中截出来的，所以二千三百日还剩下一千八百一十日。在四百九十日过去之后，还有一千八百一十日必须应验。从公元三十四年算起，再过一千八百一十年，就到一八四四年。因此，《但以理书》八章十四节二千三百日的终点必是一八四四年。按照上帝使者的见证，在这一段漫长的预言时期结束时，‘圣所就必洁净。’这样，洁净圣所的时候──当时的人几乎普遍相信是要在基督复临时发生──已是正确地指出来了。[26]
§60
“Thus far every specification of the prophecies is?strikingly fulfilled, and the beginning of the seventy weeks is fixed beyond question at B.C. 457, and their expiration in A.D. 34. From this data there is no difficulty in finding the termination of the 2300 days. The seventy weeks—490 days—having been cut off from the 2300, there were 1810 days remaining. After the end of 490 days, the 1810 days were still to be fulfilled. From A.D. 34, 1810 years extend to 1844. Consequently the 2300 days of?Daniel 8:14?terminate in 1844. At the expiration of this great prophetic period, upon the testimony of the angel of God, ‘the sanctuary shall be cleansed.’ Thus the time of the cleansing of the sanctuary—which was almost universally believed to take place at the second advent—was definitely pointed out.?{EW xiii.3}[26]
§61
“米勒耳和他的同工起先相信二千三百日要在一八四四年春季届满，然而预言却是指着那一年的秋季。这一点误会使那些为主的复临规定更早的日子的人大为失望而困窘。但二千三百日之必定在一八四四年届满，以及洁净圣所所预表的大事之必定在这一年发生。这两个事实所有确凿的论据并没有因此而受到一点影响。[27]
§62
“Miller and his associates at first believed that the 2300 days would terminate in the?spring?of 1844, whereas the prophecy points to the?autumn?of that year. The misapprehension of this point brought disappointment and perplexity to those who had fixed upon the earlier date as the time of the Lord’s coming. But this did not in the least affect the strength of the argument showing that the 2300 days terminated in the year 1844, and that the great event represented by the cleansing of the sanctuary must then take place.?{EW xiv.1}[27]
§63
“当米勒耳起初专心研究圣经，为要证明它是上帝所赐的启示时，他真没有想到他会得出现在的这种结论。他几乎不敢相信自己研究的结果。可是圣经的证据既是那么清楚而有力，他就不能将其置之脑后。[28]
§64
“Entering upon the study of the Scriptures as he had done, in order to prove that they were a revelation from God, Miller had not, at the outset, the slightest expectation of reaching the conclusion at which he had now arrived. He himself could hardly credit the results of his investigation. But the scripture evidence was too clear and forcible to be set aside.?{EW xiv.2}[28]
§65
“一八一八年，在他用了两年的工夫研究圣经之后，他得出了这个严肃的结论：约在二十五年之内，基督必要显现来救赎祂的子民。”——《善恶之争》，第324-329页。[29]
§66
“He had devoted two years to the study of the Bible, when, in 1818, he reached the solemn conviction that in about twenty-five years Christ would appear for the?redemption of His people.”—The Great Controversy, 324-329.{EW xiv.3}[29]
§67
【大失望及其后果】
§68
复临信徒们怀着热切的盼望等待着预期他们的主回来的那一天。他们认定1844年秋季就是《但以理书》的预言所指的时间。但是这些献身的信徒注定要遭受严重的失望。古时门徒因为没有理解应验耶稣第一次降临的预言所发生之事的准确特征，曾遭受了失望。照样，复临信徒在1844年也因所期待基督复临之预言的进展而遭受了失望。对此，怀爱伦在本书中写道：[30]
§69
【The Disappointment and Its Aftermath】
§70
It was with keen anticipation that the Advent believers neared the day of the expected return of their Lord. They saw the fall of 1844 as the time to which the prophecy of Daniel pointed. But these dedicated believers were to suffer severe disappointment. As the disciples of old failing to understand the exact character of events to take place in fulfillment of prophecy relating to the first advent of Jesus suffered disappointment, so the Adventists in 1844 were disappointed concerning the development of prophecy relating to the expected second coming of Christ. Of this, Ellen White wrote in this volume:?{EW xv.1}[30]
§71
“耶稣没有照那等候、快乐的一班人所期望的到地上来用火洁净全地，藉此洁净圣所。我看到他们对于预言的时期的计算是正确的；预言的时间确已在1844年结束了，而且耶稣已经在这些日子的终点进入至圣所。他们的错误在于他们没有明了什么叫作圣所，以及洁净圣所的意义。”——第243页。[31]
§72
“Jesus did not come to the earth as the waiting, joyful company expected, to cleanse the sanctuary by purifying the earth by fire. I saw that they were correct in their reckoning of the prophetic periods; prophetic time closed in 1844, and Jesus entered the most holy place to cleanse the sanctuary at the ending of the days. Their mistake consisted in not understanding what the sanctuary was and the nature of its cleansing.”—Page 243.?{EW xv.2}[31]
§73
几乎紧接在10月22日的大失望之后，许多曾与复临信息联合的信徒和传道人都离开了。这些人中有些人主要是出于害怕才参加复临运动的，及至所预期的时间过去之后，他们就放弃了他们的希望，湮没无闻了。有些人迅速卷入了狂热主义之中。复临信徒团体中约有一半的人仍坚信基督不久会在天云中显现。他们在经历世人堆在他们头上的嘲笑和奚落时，便认为自己看到世界的恩典时期结束。这些人坚信主的复临已经非常近了，但在意见上发生了分歧，这个团体也分裂了。在人数上较多的那部分，采取的立场是那个预言在1844年并没有实现，预言时期的计算必定有错误。他们开始将注意力放在这事会发生在将来某个明确的时间上。另一些人，就是人数较少的那群人，即基督复临安息日会的先驱们，他们是那么确定上帝之灵在伟大的复临觉醒运动中运行的明证，以致相信，如果否认这运动是主的工作，就会藐视施恩的圣灵。他们认为自己不能这么做。[32]
§74
Almost immediately following the disappointment of October 22, many believers and ministers who had associated themselves with the Advent message dropped away. Some of these joined the movement largely from fear, and when the time of expectation passed, they abandoned their hope and disappeared. Others were swept into fanaticism. About half of the Adventist group clung to their confidence that Christ would soon appear in the clouds of heaven. In the experience of the derision and ridicule heaped upon them by the world, they thought they saw evidences that the day?of grace for the world had passed. These people believed firmly that the return of the Lord was very near. But as the days moved into weeks and the Lord did not appear, a division of opinion developed, and this group divided. One part, numerically large, took the position that prophecy was not fulfilled in 1844, and that there must have been a mistake in reckoning the prophetic periods. They began to fix their attention on some specific future date for the event. There were others, a smaller group, the forefathers of the Seventh-day Adventist Church, who were so certain of the evidences of the work of the spirit of God in the great Advent awakening that to deny that the movement was the work of the Lord would, they believed, do despite to the spirit of grace. This they felt they could not do.?{EW xv.3}[32]
§75
【赐给爱伦·哈门的一个异象】
§76
这群信徒发现他们的经验和他们要做的工作，在《启示录》第10章的最后几节早已描绘出来了。基督降临的盼望要复兴。上帝曾带领他们。祂仍在带领他们。他们中间有一位年经的女子，名叫爱伦·哈门，她在1844年12月，就是在大失望后仅仅两个月，领受了一个来自上帝的预言的启示。在这个异象中，主向她描绘了复临信徒们走向新耶路撒冷的旅程。这个异象虽然没有解释大失望的原因——其解释只能来自对圣经的研究——却向他们保证：上帝正在带领他们，他们在朝着天城前进时，上帝会继续带领他们。[33]
§77
【A Vision Is Given to Ellen Harmon】
§78
The experience of this company of believers, and the work they were to do, they found portrayed in the last verses of?Revelation 10. The Advent expectation was to be revived. God had led them. He was still leading them. In their midst was a young woman, Ellen Harmon by name, who in December, 1844, barely two months after the disappointment, received a prophetic revelation from God. In this vision the Lord portrayed to her the travels of the Advent people to the New Jerusalem. While this vision did not explain the reason for the Disappointment, which explanation could and did come from Bible study, it gave them assurance that God was leading them and would continue to lead them as they journeyed toward the heavenly city.?{EW xvi.1}[33]
§79
在向年轻的爱伦显示出来的这条象征性道路的开端，有一道明亮的光，天使说它是半夜的呼声，指的是1844年夏季和秋季传扬基督复临迫近的高潮。爱伦在这个异象中看到基督在带领百姓走向上帝之城。他们的交谈表明旅程会比他们曾预期的要长。有些人看不到耶稣，从路上掉下去了，但是那些专注于耶稣和圣城的人却安全地抵达了目的地。这就是本书第13-17页“我的第一个异象”的内容。[34]
§80
At the beginning of the symbolic pathway revealed to youthful Ellen was a bright light, identified by the angel as the midnight cry, an expression linked with the climactic preaching in the summer and autumn of?1844 of the imminent Second Advent. In this vision she saw Christ as leading the people to the city of God. Their conversation indicated that the journey would be longer than they had anticipated. Some lost sight of Jesus and fell off the pathway, but those who kept their eyes on Jesus and the city reached their destination in safety. It is this that we find presented in “My First Vision” on?pages 13-17.?{EW xvi.2}[34]
§81
【两群复临信徒】
§82
起先，只有少数人认同这群在先进的亮光中前进的人。到1846年，他们计算的人数约有五十人。[35]
§83
【Two Groups of Adventists】
§84
At first only a few were identified with this group who were moving forward in advancing light. By the year 1846 they reckoned their numbers as about fifty.?{EW xvii.1}[35]
§85
那个较大的群体，就是已经转而不再相信预言已在1844年应验了的那群人，人数约有三万。1845年4月29日到5月1日，他们的领袖聚集到纽约州的奥尔巴尼开会，重新研究了自己的立场。他们正式地公开表明要提防那些教导“犹太人的虚言”的人，以及那些设立“新试验”的人（《复临通讯》1845年5月14日）。这样，他们就关闭了心门，不接受关于安息日和预言之灵的亮光。他们确信预言在1844年并没有应验，有些人把2300日的终点定在将来的时间。他们设定了各种不同的时间，但那些时间一个接一个地过去了。这些人主要是靠基督复临的指望维持在一起的，起初是以几个相当松散的团体结合在一起，彼此在某些教义立场上有相当大的不同。这些团体中有些不久就逐渐消失了。幸存下来的团体变成了复临基督徒教会。这些人在本书中被称为“第一日复临信徒”，或“名义上的复临信徒。”[36]
§86
The larger group who turned from confidence in the fulfillment of prophecy in 1844 numbered approximately thirty thousand. Their leaders came together in 1845 in a conference in Albany, New York, April 29 to May 1, at which time they restudied their positions. By formal action they went on record as warning against those who claim “special illumination,” those who teach “Jewish fables,” and those who establish “new tests” (Advent Herald, May 14, 1845). Thus they closed the door to light on the Sabbath and the Spirit of Prophecy. They were confident that prophecy had not been fulfilled in 1844, and some set time for the termination of the 2300-day period in the future. Various times were set, but one after another they passed by. These people, held together by the cohesive element of the Advent hope, at first aligned themselves in several rather loosely knit groups with considerable variation in certain doctrinal positions. Some of these groups soon faded out. The group that survived became the Advent Christian Church. Such are identified in this book as the “first day Adventists” or “nominal Adventists.”?{EW xvii.2}[36]
§87
【关于圣所的曙光】
§88
我们现在必须转回到那些坚信预言已经在1844年10月22日应验了的人。当天上的亮光照亮了他们的路途时，他们敞开心怀向前进入了安息日和圣所的真理。这些人并没有定居在某一个地方，而是这里一小群那里一小群地散居在美国的中北和东北部各州。[37]
§89
【Dawn of the Light on the Sanctuary】
§90
But we must now turn back to those who tenaciously clung to their confidence that prophecy had been fulfilled on October 22, 1844, and who with open minds and hearts stepped forward into the Sabbath and the sanctuary truths as the light of heaven illuminated their pathway. These people were not localized in any one place but were individuals or very small groups here and there throughout the north central and north-eastern part of the United States.?{EW xviii.1}[37]
§91
希兰·爱德生就是这个群体中的一员，住在纽约州中部的吉布森港。他是那个地区复临信徒的领袖。1844年10月22日，信徒们在他家里聚会，等候主的降临。他们安静耐心地等候着那件大事的发生。但是当午夜的时刻来到时，他们认识到所期望的那天过去了，显然耶稣不会象他们曾以为的那么快来到。那是一段痛苦失望的时期。在清早的时辰，希兰·爱德生和别的几个人出去到他的谷仓祷告，他们祷告的时候，他感到很确定，亮光必会来到。[38]
§92
Hiram Edson, one of this group, lived in central New York State at Port Gibson. He was the leader of the Adventists in that area. The believers met in his home on October 22, 1844, to await the coming of the Lord. Calmly and patiently they awaited the great event. But as the hour of midnight came and they realized the day of expectation had passed, it became clear that Jesus would not come as soon as they had thought. It was a time of bitter disappointment. In the early morning hours Hiram Edson and a few others went out to his barn to pray, and as they prayed, he felt assured that light would come.?{EW xviii.2}[38]
§93
过了一会儿，当爱德生和一位朋友穿过一块玉米地去访问同道复临信徒时，似乎有一只手摸了一下他的肩膀。他抬起头来看到——仿佛在一个异象中——天开了，基督在天上的圣所中，正在进入至圣所，要在那里为祂的子民服务，而不是象他们曾以为的那样从至圣所出来要用火洁净这个世界。于是希兰·爱德生，医生F.B.哈恩，教师O.R.L.克罗泽，通过认真地研究圣经，不久就发现在2300年结束时要洁净的圣所并不是地上的圣所，而是天上的圣所，有基督在那里为我们在至圣所里侍奉。基督的这种中保工作与第一位天使的信息所发出的“上帝施行审判的时候”的呼召是一致的（启14:6,7）。教师克罗泽把这个研究小组的发现写了出来，并且在本地印刷发表了，后来更详细地发表在俄亥俄州辛辛那提出版的名为《晨星》的复临期刊上。1846年2月7日的一份特刊专门论述了这个圣经的圣所问题。[39]
§94
A little later, as Edson and a friend were crossing a cornfield to visit fellow Adventists, it seemed as if a hand touched his shoulder. He looked up to see—as if in a vision—the heavens opened, and Christ in the heavenly sanctuary entering into the most holy place, there to begin a work of ministry in behalf of His people, instead of coming forth from the most holy place to cleanse the world with fire, as they had taught. Careful Bible study by Hiram Edson; F. B. Hahn, a physician; and O. R. L. Crozier, a schoolteacher, soon revealed that the sanctuary to be cleansed at the end of the 2300 years was not the earth but the tabernacle in heaven, with Christ ministering in our behalf in the most holy place. This mediatorial work of Christ?answered to the “hour of God’s judgment” Call sounded in the message of the first angel (Revelation 14:6, 7). Mr. Crozier, the schoolteacher, wrote out the findings of the study group. These were printed locally, and then in fuller form in an Adventist journal known as the?Day-Star, published in Cincinnati, Ohio. A special number dated February 7, 1846, was devoted entirely to this Bible study on the question of the sanctuary.?{EW xviii.3}[39]
§95
【异象证实的真理】
§96
当这项研究还在进行中，他们的研究成果还不为人知的时候，远在东部的缅因州，爱伦·哈门蒙赐予了一个异象。在异象中，她蒙指示在2300日结束的时候，基督的服务从圣所转移到了至圣所。在《早期著作》第54-56页可以找到关于该异象的记录。[40]
§97
【Truths Confirmed by Vision】
§98
While this study was in progress, and before their work was made known, far to the east in the state of Maine, a vision was given to Ellen Harmon in which she was shown the transfer of the ministry of Christ from the holy place to the most holy place at the end of the 2300 days. The record of this vision is found in?Early Writings, 54-56.?{EW xix.1}[40]
§99
此后不久的另一个异象，是怀夫人在写于1847年4月的一段话中所提到的，她记录说“主在异象中向我显明，约在一年以前，克罗泽弟兄在关于洁净圣所等问题上拥有真亮光；而且祂的旨意是克罗泽弟兄应该把他曾在1846年2月7日《晨星》特刊上传给我们的观点写出来。我感到蒙主充分授权要推荐那份特刊给每位圣徒。”——《给小群的话》第12页。圣经学者们的发现就这样被上帝使者的异象所证实了。[41]
§100
Of another vision shortly after this, as referred to by Mrs. White in a statement written in April, 1847, she records that “the Lord showed me in vision, more than one year ago, that Brother Crozier had the true light on the cleansing of the sanctuary, etc.; and that it was His will that Brother Crozier should write out the view which he gave us in?The Day-Star Extra, February 7, 1846. I feel fully authorized by the Lord to recommend that extra to every saint.”—A Word to the Little Flock, 12. Thus the finding of Bible scholars was confirmed by the visions of God’s messenger.?{EW xix.2}[41]
§101
在后来的年月中，怀爱伦写下了大量关于圣所真理及其对于我们的重要意义的信息，且在《早期著作》中多次提到了这一点。请特别注意第250页开头标题为“圣所”的那一章。明白基督在天上圣所中的服务证明是解开大失望之谜的钥匙。我们的先驱们清楚地看到了预言所宣布的上帝“施行审判的时候已经到了”正应验在1844年所发生的事上，但是在耶稣来到这个地球之前，在天上圣所的至圣所里有一项工作要完成。[42]
§102
In subsequent years Ellen White wrote a great deal concerning the sanctuary truth and its significance to us, and there are many references to this in?Early Writings. Note especially the chapter beginning on?page 250?entitled “The Sanctuary.” The understanding of the ministry of Christ in the heavenly sanctuary proved to be the key that unlocked the mystery of the great Disappointment. Our pioneers saw clearly that the prophecy announcing the hour of God’s judgment at hand had its fulfillment in the events that took place in 1844, but that there was a work of ministry to be accomplished in the most holy place in the heavenly sanctuary before Jesus should come to this earth.?{EW xx.3}[42]
§103
第一位天使的信息和第二位天使的信息曾在传讲复临信息的时候大声传扬过，现在要开始大声传扬第三位天使的信息了。在这个信息之下，第七日安息日的重要性开始露出曙光了。[43]
§104
The message of the first angel and the message of the second angel had been sounded in the proclamation of the Advent message, and now the message of the third angel began to sound. Under this message the significance of the Seventh-day Sabbath began to dawn.?{EW xx.1}[43]
§105
【开始遵守安息日】
§106
当我们追溯早期复临信徒们开始守安息日的事迹时，要转到新罕布什尔州中心华盛顿镇区的一个小教会，该州在东部与缅因州毗连，其西部边界距纽约州的边界不到97公里。在这里，一个独立的基督教会于1843年听到并接受了关于基督复临信息的讲道。该教会是一个热心的团体。在他们中间来了一位第七日浸信会信徒拉结·欧克斯，她散发了讲述关于第四诫约束性要求的小册子。在1844年有些人看到并接受了这一圣经真理。其中有一位是威廉·法恩斯沃斯，在一个星期天上午的礼拜中，他站起来宣布说他打算守上帝第四诫的安息日。有十二个人赞同他，坚定地持守上帝的所有诫命。他们是第一批第七日复临信徒。[44]
§107
【The Beginnings of Sabbath Observance】
§108
As we trace the story of the beginning of Sabbathkeeping among the early Adventists, we go to a little church in the township of Washington in the heart of New Hampshire, the state that adjoins Maine on the east and whose western boundary is within sixty miles of the New York state line. Here the members of an independent Christian church in 1843 heard and accepted the preaching of the Advent message. It was an earnest group. Into their midst came a Seventh Day Baptist, Rachel Oakes, who distributed tracts setting forth the binding claims of the fourth commandment. Some in 1844 saw and accepted this Bible truth. One of their number, William Farnsworth, in a Sunday morning service, stood to his feet and declared that he intended to keep God’s Sabbath of the fourth commandment. A dozen others joined him, taking their stand firmly on all of God’s commandments. They were the first Seventh-day Adventists.?{EW xx.2}[44]
§109
照管这个教会的牧师弗雷德里克·惠尔不久也接受了第七日安息日，并且成了第一个这样做的复临教会牧师。另一位复临教会的传道人T.M.普雷布尔住在同一个州，也接受了安息日的真理，并且于1845年2月在一份复临期刊《以色列的指望》上发表了一篇论文，阐述第四诫的约束性要求。住在马萨诸塞州费尔黑文的贝约瑟是一位著名的复临教会牧师，他读了普雷布尔的论文并且接受了第七日安息日。其后不久，贝约瑟长老旅行去新罕布什尔州的华盛顿，要与住在那里的守安息日的复临信徒们一起研究这个新发现的真理。当他返回到自己的家乡时，已全然确信了安息日的真理。贝约瑟及时而坚定地发表了一个阐述第四诫约束性要求的小册子。他长达48页的安息日小册子发表于1846年8月。那本小册传到了怀雅各和怀爱伦手里，时间约在8月底，他们二人结婚的时候。根据其中提出的圣经证据，他们接受并且开始守第七日安息日。对此，怀爱伦后来写道：“1846年秋天，我们开始遵守圣经的安息日，教导人守安息日，并为安息日做辩护。”——《教会证言》卷一，第75页。[45]
§110
The minister who cared for this church group, Frederick Wheeler, soon accepted the seventh-day Sabbath and was the first Adventist minister to do so. Another of the Advent preachers, T. M. Preble, who lived in the same state, accepted the Sabbath truth and in February, 1845, published an article in the?Hope of Israel, one of?the Adventist journals, setting forth the binding claims of the fourth commandment. Joseph Bates, a prominent Adventist minister residing in Fairhaven, Massachusetts, read the Preble article and accepted the Seventh-day Sabbath. Shortly thereafter, Elder Bates journeyed to Washington, New Hampshire, to study this new-found truth with the Sabbathkeeping Adventists residing there. When he returned to his home, he was fully convinced of the Sabbath truth. Bates in time determined to publish a tract setting forth the binding claims of the fourth commandment. His 48-page Sabbath pamphlet was published in August, 1846. A copy of it came to the hands of James and Ellen White at about the time of their marriage in late August. From the scriptural evidence therein presented, they accepted, and began to keep the seventh-day Sabbath. Of this Ellen White later wrote: “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it.”—Testimonies for the Church 1:75.?{EW xx.3}[45]
§111
【显示了安息日的重要意义】
§112
怀雅各和怀爱伦采取的立场完全是根据贝约瑟的小册子中曾指点他们心的圣经证据。后来，在1847年4月的第一个安息日，也就是他们开始持守并教导第七日安息日七个月之后，主在缅因州的托普瑟姆赐给了怀夫人一个异象，强调了安息日的重要性。她看到了天上圣所中约柜里的两块法版，并且看到有一个光环在第四诫的周围。关于这个异象的叙述见第32-35页。确认了先前从圣经研究中得到的立场。这个异象还有助于扩大信徒们对于守安息日的概念。在这个启示中，怀夫人被带到了世界的末日，并且看到了安息日乃是伟大的试验性真理，据此人们要决定侍奉上帝还是去侍奉一个背道的势力。她在1874年回顾这一经历时写道：[46]
§113
【Significance of the Sabbath Revealed】
§114
James and Ellen White took their stand purely from the scriptural evidence to which their minds had been directed in the Bates tract. Then on the first Sabbath in April, 1847, seven months after they began to keep and teach the Seventh-day Sabbath, the Lord gave a vision to Mrs. White at Topsham, Maine, in which the importance of the Sabbath was stressed. She saw the tables of the law in the ark in the heavenly sanctuary, and a halo of light about the fourth commandment. See?pages 32-35?for the account of this vision. The position previously taken from the study of the word of God was confirmed. The vision also helped to broaden the believer’s concept of Sabbath observance. In this revelation, Mrs. White was carried down to the close of time and saw the Sabbath as the great?testing truth on which men decide whether to serve God or to serve an apostate power. Looking back in 1874 to this experience, she wrote:?{EW xxi.1}[46]
§115
“我在异象中看到关于安息日的任何事之前，就相信安息日是真理了。我开始遵守安息日数月之后，才蒙指示它的重要性以及它在第三位天使信息中的地位。”——《怀爱伦信函》1874年第2号。[47]
§116
“I believed the truth upon the Sabbath question before I had seen anything in vision in reference to the Sabbath. It was months after I had commenced keeping the Sabbath before I was shown its importance and its place in the third angel’s message.”—E. G. White?Letter 2, 1874.?{EW xxii.1}[47]
§117
【重要的安息日会议】
§118
根据上帝天意的安排，开始在信徒团体中教导这些新发现真理的那几位守安息日的牧师和他们的许多跟从者，于1848年在五次安息日会议中聚到了一起。藉着禁食祈祷，他们研究了上帝的道。安息日真理的倡导者贝约瑟，在提倡安息日的约束性要求中处于领导地位。希兰·爱德生和他的同事们参加了这些会议中的某些会议，强有力地介绍了关于圣所的亮光。怀雅各是一位认真研究预言的学者，专注于耶稣复临之前必要发生的大事。在这些会议上，安息日信徒现今持守的主要教义汇集在一起了。[48]
§119
【The Important Sabbath Conferences】
§120
In the providence of God the several Sabbathkeeping ministers who led out in teaching these new-found truths in company with a number of their followers, came together in 1848 in five Sabbath conferences. Through periods of fasting and prayer they studied the word of God. Elder Bates, the apostle of the Sabbath truth, took the lead in advocating the binding claims of the Sabbath. Hiram Edson and his associates, who attended some of the conferences, were strong in their presentation of the sanctuary light. James White, a careful student of prophecy, focused his attention on events that must take place before Jesus comes again. At these meetings the leading doctrines held today by Seventh-day Adventists were brought together.?{EW xxii.2}[48]
§121
回顾这一经验，怀爱伦写道：[49]
§122
Looking back to this experience, Ellen White wrote:?{EW xxii.3}[49]
§123
“许多百姓没有意识到我们信仰的根基奠定的是何等稳固。我丈夫，贝约瑟长老，皮尔斯老爹[这里所提到的是圣工先驱中一些年纪较大的弟兄。“皮尔斯老爹”指司提反?皮尔斯，他在早期曾从事传道和行政工作]，希兰?爱德生长老，以及其他睿智、高尚、真诚的人。1844年大失望之后，他们曾像搜寻隐藏的珍宝一样殷勤查考真理。我见过他们，也曾和他们一起诚恳地研究并祈祷。我们经常一起研究到深夜，有时会通宵祈求亮光并研究圣经。这些弟兄们一次又一次聚在一起研究圣经，为要晓得其中的含义，并预备带着能力教导真理。当他们在研经过程中遇到不懂的章节以致说，“我们无能为力了，”此时主的灵便会降在我身上，我便被带入异象，上帝会将所研究经文清楚的解释赐给我，指示我们如何有效地作工并教导真理。这样，所赐予的亮光便帮助我们明白了关于基督、祂的使命及其祭司职任的经文。我清楚地看到一条真理的金线从那时一直到我们进入上帝的圣城，于是我便将主指示我的转告给其他人。[50]
§124
“Many of our people do not realize how firmly the foundation of our faith has been laid. My husband, Elder Joseph Bates, Father Pierce, [Older brethren among the pioneers are here thus reminiscently referred to. “Father Pierce” was Stephen Pierce, who served in ministerial and administrative work in the early days.] Elder [Hiram] Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often?we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word. Again and again these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power. When they came to the point in their study where they said, “we can do nothing more,’ the Spirit of the Lord would come upon me, I would be taken off in vision, and a clear explanation of the passages we had been studying would be given me, with instruction as to how we were to labor and teach effectively. Thus light was given that helped us to understand the scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to the time when we shall enter the city of God, was made plain to me, and I gave to others the instruction that the Lord had given me.?{EW xxii.4}[50]
§125
“在我进入异象的过程中，我无法明白弟兄们的讨论。我的思想受到了限制，也就是说，我不能明白我们所学习之经文的含义。这的确是我人生中最大的忧伤之一。我的思想一直处在这种状态中，直到众人明白了我们信仰中所有的主要观点，并与上帝的圣言和谐一致。弟兄们知道，如果我不进入异象，便无法明白这些事，他们接受了这些经文的解释，像是接受直接从天而来的启示一样。”——《信息选粹》卷一，第206,207页。[51]
§126
“During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds, in harmony with the Word of God. The brethren knew that when not in vision, I could not understand these matters, and they accepted as light direct from heaven the revelations given.”—Selected Messages 1:206, 207.?{EW xxiii.1}[51]
§127
因而，基督复临安息日会的要道根基是建立在忠实研究上帝之道上的。当先驱们无法取得进展时，怀爱伦就蒙赐予亮光，帮助解释他们的难题，且为继续研究开了路。那些异象也将上帝认可的印记印在了正确的结论之上。这样，预言的恩赐就起到了一位纠错者和真理的确认者的作用。（见《传道良助》第302页。）[52]
§128
Thus the doctrinal foundation of the Seventh-day Adventist Church was laid in the faithful study of the Word of God, and when the pioneers could not make headway, Ellen White was given light that helped to explain their difficulty and opened the way for the study to continue. The visions also placed the stamp of God’s approval upon correct conclusions. Thus?the prophetic gift acted as a corrector of error and a confirmer of truth. (See?Gospel Workers, 302.)?{EW xxiii.2}[52]
§129
【先驱们开始出版工作】
§130
在1848年举行了安息日会议的第五次会议之后不久，在奥蒂斯·尼可斯的家乡马萨诸塞州的多彻斯特（靠近波士顿）召开了另外一次会议。弟兄们研究并祈祷关于他们的责任问题，要去传达主曾照在他们路途上的亮光。他们在研究的时候，怀爱伦进入了异象，在这个启示中，她蒙指示，弟兄们的责任是发表这个亮光。她在传略中叙述了这件事。[53]
§131
【The Pioneers Begin to Publish】
§132
It was shortly after the fifth of these Sabbath conferences held in 1848 that another meeting was called at the home of Otis Nichols in Dorchester (near Boston), Massachusetts. The brethren were studying and praying concerning their responsibility to herald the light that the Lord had caused to shine upon their pathway. As they studied, Ellen White was taken off in vision, and in this revelation she was shown the duty of the brethren to publish this light. She recounts the incident in?Life Sketches.?{EW xxiv.1}[53]
§133
“从异象中出来之后，我对丈夫说：‘我有信息要传给你。你必须开始编印一种小型刊物，分送与人。起初的规模虽小；但在人们阅读之后，他们就必寄钱给你以供印刷之用，而这工作从开始就必成功。我蒙指示，从这微小的开始，它必要像一道一道的明光，环绕全世界。’”——第125页。[54]
§134
“After coming out of vision, I said to my husband: ‘I have a message for you. You must begin to print a little paper and send it out to the people. Let it be small at first; but as the people read, they will send you means with which to print, and it will be a success from the first. From this small beginning it was shown to me to be like streams of light that went clear round the world.’”—Page 125.?{EW xxiv.2}[54]
§135
这是一个采取行动的呼召。怀雅各能做什么呢？他在这个世界上的财物很少。但这异象是一个神圣的指示，他感到难以抗拒的冲动，要凭着信心前进。所以怀雅各就用他那两本封面都破掉了的七十五分的圣经和词汇索引，开始准备关于安息日的真理和其它类似的主题，要在一份小报上发表。这一切都花费时间，但他终于把副本交给了康涅狄格州米德尔顿的一个印刷商，那人愿意信任他的印刷订单。版面确定了，校样也读过了，那份小报的一千份副本就被印刷出来了。怀雅各把它们从印刷所运到了他和爱伦找到的一个暂时居所——空空如也的家里。这张小报宽六英寸，长九英寸，共有八页，标题是《现代真理》，日期是1849年7月。这一小摞报纸被放在了地板上，弟兄姐妹们聚集在它们周围，含泪向上帝恳求祝福这份要被派送出去的小报。然后这些小报就被折叠、包装并写上了地址，怀雅各把它们带到了八英里远的米德尔顿的邮局。这样，基督复临安息日会的出版工作就开始了。[55]
§136
Here was a call to action. What could James White do? He had little of this world’s goods. But the vision was a divine directive, and he felt the compulsion to move forward by faith. So with his seventy-five cent Bible and concordance with both covers torn off, James White began to prepare the articles on the Sabbath truth and other kindred topics to be printed in a little paper. All this took time, but eventually he presented the copy to a printer in Middletown, Connecticut, who was willing to trust him for the printing order. The type was set, the proofs were read, and one thousand copies of the paper were printed. James White transported them from the Middletown printing office to the Belden home where he and Ellen had found a?temporary refuge. The little sheet was six by nine inches in size and contained eight pages. It bore the title?The Present Truth. The date was July, 1849. The little pile of papers was laid upon the floor. Then the brethren and sisters gathered about them and with tears in their eyes pleaded with God to bless the little sheet as it should be sent out. Then the papers were folded, wrapped and addressed, and James White carried them eight miles to the Middletown post office. Thus the publishing work of the Seventh-day Adventist Church began.?{EW xxiv.3}[55]
§137
以这种方式发送了四期《现代真理》，这些报纸被带到邮局之前，每次都作了祷告。不久就有人寄信过来了，说到人们读了这些报纸之后已经开始守安息日了。有些信件中还有钱，所以怀雅各在九月份就能支付给米德尔顿印刷商64.50美元四期印刷费了。[56]
§138
Four issues were sent out in this manner, and each was prayed over before the papers were taken to the post office. Soon letters were received telling of people who had begun to keep the Sabbath from reading the papers. Some of the letters contained money, and James White, in September, was able to pay the Middletown printer the $64.50 due for the four issues.?{EW xxv.1}[56]
§139
【开始出版《评论与通讯》】
§140
当怀雅各和怀爱伦到各地旅行，在这里住几个月又在那里住几个月时，他们安排了那份报纸的几期出版工作。最后，第十一期也是最后一期于1850年11月在缅因州的帕里斯出版了。怀夫人为《现代真理》投了几篇稿子。这些文章大都可以在《早期著作》的第一部分中找到。见第36-54页。[57]
§141
【Starting the?Review and Herald】
§142
As James and Ellen White traveled from place to place, staying a few months here and a few months there, they arranged for the publishing of a few issues of the paper. Finally the eleventh and last issue was published at Paris, Maine, in November, 1850. Mrs. White contributed several articles to?The Present Truth. Most of these are to be found in the first part of?Early Writings, 36-54.?{EW xxv.2}[57]
§143
也是在11月，在帕里斯举行了一次会议，弟兄们研究了正在成长的出版工作。他们决定扩大这份报纸，并且将之改名为《复临评论与安息日通讯》。它在缅因州的帕里斯发表了几个月，然后就转到纽约州的萨拉托加温泉村发表了。从那时起到现在，它一直作为基督复临安息日会的会报出版。[58]
§144
Also in November, a conference was held in Paris, and the brethren gave study to the growing publishing work. They decided to enlarge the paper and they changed its name to?The Second Advent Review and Sabbath Herald. It was published for a few months at Paris, Maine, then at Saratoga Springs, New York. It has been published from that day to this as the church paper of the Seventh-day Adventists.?{EW xxv.3}[58]
§145
【出版工作的进展】
§146
当他们住在萨拉托加温泉村的时候，怀雅各在1851年8月为印刷怀夫人的第一本名为《怀爱伦基督徒经历与目睹》的小书作了安排，那本小书的内容在本书的第11-83页。它只有64页，是一本小册子。[59]
§147
【The Publishing Work Grows】
§148
While living at Saratoga Springs, James White arranged in August, 1851, for the printing of Mrs. White’s first book titled?A Sketch of the Christian Experience and Views of Ellen G. White, now?pages 11-83?of this work. With its 64 pages, it was only a pamphlet.?{EW xxvi.1}[59]
§149
1852年春天，怀氏夫妇搬到了纽约州的罗切斯特，在那里建立了一个办公室，以便亲自做印刷工作。弟兄们聚在一起请求获得钱财去购买一部印刷机，就筹集了六百美元去把器材买了回来。我们的报纸可以在一台守安息日的印刷机上印刷了，早期的信徒们是多么高兴啊！他们有三年多的时间住在罗切斯特，并在那里发表现代真理的信息。除了怀雅各在1852年开始发表的《评论与通讯》和《青年导报》以外，他们有时还出版一些小册子。怀夫人的第二本小册，《怀爱伦基督徒经历与目睹续编》，于1854年1月在罗切斯特出版了。那本小册收录在《早期著作》第85-127页。[60]
§150
In the spring of 1852, the Whites moved to Rochester, New York, and there established an office in which they could do their own printing. The brethren rallied to the appeal for money with which to purchase a printing press and six hundred dollars was raised to secure the equipment. How happy the early believers were when our papers could be issued on a Sabbathkeeping press! For a little more than three years, they lived in Rochester and published the message there. In addition to the?Review and Herald?and the?Youth’s Instructor?begun by James White in 1852, they also, from time to time, published tracts. Mrs. White’s second pamphlet,?Supplement to the Christian Experience and Views of Ellen G. White, was published in Rochester in January, 1854. This is now in?Early Writings, 85-127.?{EW xxvi.2}[60]
§151
【巴特尔克里克成了出版中心】
§152
1855年11月，怀雅各和怀爱伦及他们的助手们搬到了密歇根州的巴特尔克里克。印刷机和其他印刷设备的部件安置在一栋楼房里，那栋楼房是几位守安息日的复临信徒盖的，他们提供资金建立自己的印刷所。当他们的工作在那个小城得以进展时，巴特尔克里克自然就成了安息日复临信徒的总部。但怀雅各维持出版工作却相当困难。[61]
§153
【Battle Creek Becomes the Publishing Center】
§154
In November, 1855, James and Ellen White and their helpers moved to Battle Creek, Michigan. The press and other pieces of printing equipment were placed in a building erected by several of the Sabbathkeeping Adventists who had furnished the money with which to establish their own printing office. As their work developed in that little city, Battle Creek became the natural headquarters of the Seventh-day Adventist Church. But it was with difficulty that James White maintained the publishing work.?{EW xxvi.3}[61]
§155
我们研究《早期著作》的背景时，应该注意早期守安息日的复临信徒们起初只是有负担，要把安息日的真理传达给他们从前在伟大的复临觉醒中的弟兄们，也就是那些曾在第一位和第二位天使的信息中与他们同在的人。因此，在1844年以后约有七年之久，他们主要是为那些还没有在第三位天使的信息上采取立场的人作工。对于熟悉详情的人来说，这是可以理解的。[62]
§156
As we study the background of?Early Writings, it should be noted that the early Sabbathkeeping Adventists at first had a burden to reach with the Sabbath truth only their former brethren in the great Advent Awakening; that is, those who had been with them in the first and the second angels’ messages. Consequently for about seven years after 1844, their labors were very largely for Adventists who had not yet taken their stand on the third angel’s message. To one familiar with the circumstances, this is understandable.?{EW xxvii.1}[62]
§157
【“关了的门”和“开了的门”】
§158
在1844年夏季为传扬复临信息所作的特别努力中，复临运动的领袖们曾在《马太福音》第25章十个童女的比喻中看到自己的经历。有过一段“迟延的时候”，接着有呼声发出说“新郎来了；你们出来迎接他。”通常这就是指“半夜呼声”。在怀夫人的第一个异象中，她曾蒙指示，这乃是照在复临信徒行走天路开端的一道亮光。在这个比喻中，他们读到那些预备好了的人，同新郎进去坐席，“门就关了”（见太25:10）。所以他们就得出结论说，在1844年10月22日，仁慈怜悯的门就向那些没能接受那曾如此广传之信息的人关闭了。数年以后，怀爱伦写下了这事：[63]
§159
【The “Shut Door” and the “Open Door”】
§160
In the special efforts which were made to proclaim the Advent message in the summer of 1844, the leaders in the movement had seen their own experience in the parable of the ten virgins recorded in?Matthew 25. There had been a “tarrying time” followed by the cry, “Behold the bridegroom cometh; go ye out to meet him.” This was commonly referred to as “the midnight cry.” In her first vision, this was shown to Mrs. White as a bright light set up behind the Adventists at the beginning of the path. In the parable, they read that those who were ready went in with the bridegroom to the marriage, “and the door was shut.” (See?Matthew 25:10.) They therefore concluded that on October 22, 1844, the door of mercy was closed to those who failed to accept the message which had been so widely proclaimed. Some years later Ellen White wrote of this:?{EW xxvii.2}[63]
§161
“复临信徒所盼望救主复临的时期过去之后，他们仍相信主的降临已近。他们以为自己已经临到了一个重大的转机，而且基督在上帝面前为人类作中保的工作已经停止了。据他们看来，圣经的教训是：在主驾着天云降临之前的一个短的时期中，人类的宽容时期就必结束。这似乎显然是圣经的教训，因为有经文说，到了一个时候，人要寻求，叩门，并在恩典的门前哭号，但门却不再开了。所以当日的信徒疑问道，他们先前所盼望基督降临的日子，会不会就是这一个短时期的开始，而后紧接着就是基督复临呢？他们既已传扬审判近了的警告，便觉得自己为世人所作的工作已经作完了，他们就不感觉自己还有责任去拯救罪人，同时那些不虔不敬之人大胆的亵渎和讥诮使他们觉得这是又一个凭据，证明上帝的灵已经从那些拒绝祂仁慈怜悯的人身上收回了。凡此一切，使他们越发深信，人类的宽容时期已经结束了，正如他们当时所说的，‘恩典之门已经关闭了。’”——《善恶之争》第429页。[64]
§162
“After the passing of the time when the Saviour was expected, they [the Advent believers] still believed His coming to be near; they held that they had reached an important crisis, and that the work of Christ as man’s intercessor before God, had ceased. It appeared to them to be taught in the Bible, that man’s probation would close a short time before the actual coming of the Lord in the clouds of heaven. This seemed evident?from those scriptures which point to a time when men will seek, knock, and cry at the door of mercy, and it will not be opened. And it was a question with them whether the date to which they had looked for the coming of Christ might not rather mark the beginning of this period which was immediately to precede His coming. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of His mercy. All this confirmed them in the belief that probation had ended, or, as they then expressed it, ‘the door of mercy was shut.’”—The Great Controversy, 429.?{EW xxvii.3}[64]
§163
然后怀夫人继续说明了亮光如何开始渐渐照亮这个问题：[65]
§164
Then Mrs. White continues to show how light began to dawn on this question:?{EW xxviii.1}[65]
§165
“但在他们查考圣所问题的时候，他们便得了更清楚的亮光。他们现在看出了自己所相信的：在2300日终止的1844年标志着重大的转机，这是正确的。一千八百年以来，罪人藉以进到上帝面前的那一个盼望与恩典之门，虽然确实已经关闭，但另有一扇门敞开了，而且藉着基督在至圣所中的中保工作，有赦罪的恩典赐给世人。祂已结束了祂服务的一部分，只是为了开始另一部分的服务。天上的圣所还有一扇‘敞开的门’，基督正在那里为罪人服务。[66]
§166
“But clearer light came with the investigation of the sanctuary question. They now saw that they were correct in believing that the end of the 2300 days in 1844 marked an important crisis. But while it was true that that door of hope and mercy by which men had for eighteen hundred years found access to God, was closed, another door was opened, and forgiveness of sins was offered to men through the intercession of Christ in the most holy. One part of His ministration had closed, only to give place to another. There was still an ‘open door’ to the heavenly sanctuary, where Christ was ministering in the sinner’s behalf.?{EW xxviii.2}[66]
§167
“基督在《启示录》中对这一个时期的教会所说的话，这时他们才看出其用意：‘那圣洁真实，拿着大卫的钥匙，开了就没有人能关，关了就没有人能开的，说：我知道你的行为，……看哪，我在你面前给你一个敞开的门，是无人能关的’”(启3∶7，8)。[67]
§168
“Now was seen the application of those words of Christ in the revelation, addressed to the Church at this very time: ‘These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set?before thee an open door, and no man can shut it.’ (Revelation 3:7, 8.)?{EW xxviii.3}[67]
§169
“在耶稣执行赎罪的伟大工作时，凡本着信心跟从耶稣的人，才能领受祂为他们作中保的益处；而那些拒绝这使他们明白此种服务工作之亮光的人，却得不到帮助。”——同上，第429,430页。[68]
§170
“It is those who by faith follow Jesus in the great work of the atonement, who receive the benefits of His mediation in their behalf; while those who reject the light which brings to view this work of ministration, are not benefited thereby.”—The Great Controversy, 429, 430.?{EW xxix.1}[68]
§171
【摆脱困境的两条出路】
§172
怀夫人然后说到这两等复临信徒如何经历1844年10月22日的大失望：[69]
§173
【The Two Ways Out of the Perplexity】
§174
Mrs. White then speaks of how the two groups of Advent believers related themselves to the experience of the disappointment of October 22, 1844:?{EW xxix.2}[69]
§175
“一八四四年的定期既过，那些坚持复临信仰的人便临到一段严峻的考验时期。就他们的真实处境而论，他们唯一的安慰，就是那引导他们的思想转向天上圣所的亮光。有一些人不再相信自己先前对于预言时期的算法，并且把复临运动所呈现的圣灵大能的感化，归之于人或撒但的作为。但还有一等人却坚信他们过去的经验乃是主所引导的，因此他们便等待，儆醒，祈求，要明白上帝的旨意。结果他们看出他们的大祭司已经进入救赎工作的另一阶段。他们便凭着信心跟从祂，于是也看明了教会最后的工作。他们已经更清楚地了解第一和第二位天使的信息，并且预备好了，可以接受《启示录》第十四章第三位天使的严肃警告，并把它传给世人。”——同上，第431,432页。[70]
§176
“The passing of the time in 1844 was followed by a period of great trial to those who still held the Advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or satanic agencies the powerful influence of the Holy Spirit which had attended the Advent movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God, they saw that their great High Priest had entered upon another work of ministration, and following Him by faith, they were led to see also the closing work of the church. They had a clearer understanding of the first and second angels’ messages, and were prepared to receive and give to the world the solemn warning of the third angel of?Revelation 14.”—The Great Controversy, 431, 432.?{EW xxix.3}[70]
§177
本书的第42-45页提到了一些关于“开了的门”和“关了的门”的事。只有根据本会早期信徒们的这种经验背景，才能正确理解这事。[71]
§178
Certain references occur in this work, on?pages 42-45, to the “open door” and the “shut door.” This is correctly understood only in the light of the background of the experience of our early believers.?{EW xxix.4}[71]
§179
大失望之后不久，先驱们就看出，虽然有些人因明确拒绝亮光而关闭了自己的得救之门，但是仍有许多人还没有听到过这信息，也就没有拒绝过它，这些人可以受益于为人类的得救所作的供备。在1850年代早期，这些要点就清楚地显明出来了。那时，介绍第三位天使信息的大道也开始敞开了。偏见在渐渐消失。怀爱伦在回顾大失望之后的经历时写道：[72]
§180
Not too long after the Disappointment the pioneers saw that while there were those who through the definite rejection of light had closed the door to their salvation, there were many who had not heard the message and had not rejected it, and these might benefit from the provisions made for man’s salvation. By the early 1850’s these points stood out clearly. Then too, avenues for the presentation of the three angel’s messages were beginning to open up. Prejudice was dying away. Ellen White, looking back to their experience following the Disappointment wrote:?{EW xxx.1}[72]
§181
“‘那时去接近不信的人几乎是不可能的。1844年的大失望曾使许多人的心感到困惑烦恼，他们不愿听任何关于这事的解释。’”——《评论与通讯》1883年11月20日。[73]
§182
“‘It was then next to impossible to obtain access to unbelievers. The disappointment in 1844 had confused the minds of many, and they would not listen to any explanation of the matter.’”—The Review and Herald, November 20, 1883.?{EW xxx.2}[73]
§183
但在1851年，怀长老却能报告说：“‘现在，几乎处处都向传讲这真理敞开了门户，而且许多从前无意问津的人都准备好要阅读这些出版物了。’”——《评论与通讯》1851年8月19日。[74]
§184
But in 1851 Elder White was able to report: “‘Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate.’”—The Review and Herald, August 19, 1851.?{EW xxx.3}[74]
§185
【呼吁组建教会】
§186
然而随着这些新的机会和大批的人接受这信息，他们中间也有了少许不谐之音。如果不予阻止，圣工就会大受损害。但此时我们又见到了上帝的天意在指引着祂的百姓，因为1850年12月24日，在赐给怀爱伦的一个异象中，她告诉我们：[75]
§187
【The Call for Church Organization】
§188
But with these new opportunities, and with a larger number of people accepting the message, a few discordant elements came into their midst. If these had not been checked, the work would have been greatly injured. But here again we see the providence of God in guiding his people, for on December 24, 1850, in a vision given to Ellen White, she tells us:?{EW xxx.4}[75]
§189
“‘我看到上帝是何等的伟大圣洁。天使说道：“要谨慎地行在祂面前，因为祂是高而又高的，祂荣耀的衣裳垂下，遮满圣殿。”我看到天上的一切都有完美的秩序。天使说：“你们要看，基督乃是元首，行动要有秩序，行动要有秩序。每件事物都要有意义。”天使说：“你们要仰望，并且知道天上是多么完全，多么美好，多么有秩序；要效法它。”’”——《怀爱伦文稿》1850年第11号。[76]
§190
“‘I saw how great and holy God was. Said the angel, “Walk carefully before Him, for He is high and lifted up, and the train of His glory fills the temple.” I saw that everything in heaven was in perfect order. Said the angel, “Look ye, Christ is the head, move in order, move in order. Have a meaning to everything.” Said?the angel, “Behold ye and know how perfect, how beautiful, the order in heaven; follow it.”’”—Ellen G. White?Manuscript 11, 1850.?{EW xxx.5}[76]
§191
要带领信徒们普遍赏识福音秩序的需要和价值是需要时间的。他们已经从改正教各教会中分离出来，过去的经验使他们很是小心谨慎。除了那些实际需要非常明显的地区以外，信徒们因害怕招致形式主义而不愿组建教会。直到1850年的异象之后十年，才终于有了组建教会的更为成熟的计划。无疑，使得这项工作开始实现的一个首要因素，乃是发表在《怀爱伦基督徒经验与目睹续编》中的一章综述，题为《福音的秩序》。这一章收于本书第97-104页。[77]
§192
It took time to lead the believers generally to appreciate the needs and value of gospel order. Their past experiences in the Protestant churches from which they had separated led them to be cautious. Except in those places where the practical need was very evident, fear of inviting formality held the believers back from church organization. It was not until a decade after the vision of 1850 that more mature plans for organization were finally effected. Undoubtedly a factor of primary importance in bringing the efforts to fruition was a comprehensive chapter entitled “Gospel Order,” Published in the?Supplement to the Christian Experience and Views of Ellen G. White. This appears in this work as?pages 97-104.?{EW xxxi.1}[77]
§193
在1860年，连同组织出版工作，选定了一个会名。有人认为“上帝的教会”比较合适，但多数人认为会名应该反映我们的特色教义。他们采用了“基督复临安息日会”作为他们的会名。次年，有些信徒团体各自组建成了教会，在密歇根州的各教会组成了一个州区会。不久就有了几个州区会。然后在1863年5月，基督复临安息日会总会成立了。在《早期著作》出版之后，我们花了五年才做成这事。[78]
§194
In 1860, in connection with the organizing of the publishing work, a name was chosen. Some thought that “Church of God” would be appropriate, but the sentiment prevailed that the name should reflect the distinctive teachings of the church. They adopted “Seventh-day Adventist” as their name. The following year some companies of believers organized themselves into churches, and the churches in Michigan formed a State conference. Soon there were several State conferences. Then in May, 1863, the General Conference of Seventh-day Adventists was organized. This takes us five years beyond the time of?Early Writings.?{EW xxxi.2}[78]
§195
【大斗争的异象】
§196
我们已经提到过印刷工作在1855年11月从纽约州的罗切斯特搬到了密歇根州的巴特尔克里克。怀雅各长老夫妇在巴特尔克里克安了家，这工作在巴特尔克里克稳固之后，他们就能继续在外地旅行了。怀夫人1858年2月和3月访问俄亥俄州时，在拉维特树林的公共校舍里，蒙赐予了关于大斗争的重要异象。关于这个持续了两小时的异象的记述，在《怀爱伦传略》第161,162页可以找到。1858年9月，《属灵的恩赐》卷一《基督和祂的使者及撒但和他的使者之间的大斗争》出版了。这本219页的小书组成了《早期著作》的第三即最后一部分。[79]
§197
【The Great Controversy Vision】
§198
Reference has been made to the moving of the publishing work from Rochester, New York, to Battle Creek, Michigan, in November, 1855. Elder and Mrs. White made their home in Battle Creek, and after the work was well established there, they were able to?continue their travels in the field. It was in connection with a visit to the State of Ohio in February and March, 1858, that the important great controversy vision was given to Mrs. White in the public school-house at Lovett’s Grove. The account of this vision which lasted two hours is found in?Life Sketches of Ellen G. White, 161, 162. In September, 1858,?Spiritual Gifts, Volume I:?The Great Controversy Between Christ and His Angels and Satan and His Angels, was published. This little book of 219 pages constitutes the third and last division of?Early Writings.?{EW xxxi.3}[79]
§199
怀爱伦的著作头十五年都是小册，然后有了许多大部的书，论述众多对守上帝诫命和耶稣真道的人来说至关重要的主题。然而早期的作品总是为所有安息日复临信徒所特别喜爱。[80]
§200
The small publications of the first fifteen years of Mrs. White’s work were to be followed by many larger books dealing with many subjects vital to those who keep the commandments of God and have the faith of Jesus Christ. Nevertheless the earliest writings will always be especially dear to the hearts of all Seventh-day Adventists.?{EW xxxii.1}[80]
§201
怀爱伦著托管委员会--1963年3月于美国首都华盛顿[81]
§202
Trustees of the.Ellen G. White Estate.Washington, D.C.March, 1963.[81]