第48章 道德的污染
§1
第48章 道德的污染Moral Pollution
§2
我蒙指示看到，我们生活在末日的危险中。因为不法的事增多，许多人的爱心渐渐冷淡了。“许多人”指的是自称跟从基督的人。他们受风行的不法之事所影响，背弃了上帝，但他们不必这样受影响。这种衰退的原因是他们没有远离不法之事。他们因不法的事增多而渐渐冷淡了爱上帝的心，这个事实表明他们在某种程度上与这种不法的事有份，否则不法的事就不会影响他们爱上帝的心和他们对祂圣工的热心和热情。{1TT 256.1}[1]
§3
I have been shown that we live amid the perils of the last days. Because iniquity abounds, the love of many waxes cold. The word “many” refers to the professed followers of Christ. They are affected by the prevailing iniquity and backslide from God, but it is not necessary that they should be thus affected. The cause of this declension is that they do not stand clear from this iniquity. The fact that their love to God is waxing cold because iniquity abounds shows that they are, in some sense, partakers in this iniquity, or it would not affect their love for God and their zeal and fervor in His cause.?{1TT 256.1}[1]
§4
有关世人状况的一幅可怕画面曾被呈现在我面前。到处充斥着不道德的事。放纵情欲乃是这世代的特别罪恶。罪恶从未象现在这样厚颜无耻地抬起它丑陋的头来。人们似乎麻木了，喜爱美德和真善良的人几乎因罪恶的大胆、强劲和流行而灰心了。不法的事不仅仅在不信的人和好讥诮的人中间增多。要是那样倒好了，事实却不是那样。许多自称信奉基督教的男女也是有罪的。甚至有些自称期待主显现的人，也象撒但一样，没有为那件大事作好准备。他们没有洁净自己，脱离一切污秽。他们服事自己的私欲这样长久，以致自然而然变得思想污秽，想象力也败坏了。要他们的心思去想念纯洁神圣的事物是不可能的，正如不能使那飞流急下的尼亚加拉瀑布向上倒流一样。{1TT 256.2}[2]
§5
A terrible picture of the condition of the world has been presented before me. Immorality abounds everywhere. Licentiousness is the special sin of this age. Never did vice lift its deformed head with such boldness as now. The people seem to be benumbed, and the lovers of virtue and true goodness are nearly discouraged by its boldness, strength, and prevalence. The iniquity which abounds is not merely confined to the unbeliever and the scoffer. Would that this were the case, but it is not. Many men and women who profess the religion of Christ are guilty. Even some who profess to be looking for His appearing are no more prepared for that event than Satan himself. They are not cleansing themselves from all pollution. They have so long served their lust that it is natural for their thoughts to be impure and their imaginations corrupt. It is as impossible to cause their minds to dwell upon pure and holy things as it would be to turn the course of Niagara and send its waters pouring up the falls.?{1TT 256.2}[2]
§6
男女青年和儿童也与道德污秽有分，放纵这种可憎的、败坏身体和心灵的恶习。许多自命为基督徒的人，深为这种恶行所麻木，以致不能唤醒他们的道德感去明白这是罪恶，如果继续下去必定导致身心的全然毁灭。人本是地上最高贵的生灵，是照着上帝的形像造的，却把自己变成了禽兽，使自己粗俗败坏！每一位基督徒应当学习约束自己的情欲，且受原则支配。若不作到这一步，他就不配拥有基督徒的名号。{1TT 256.3}[3]
§7
Youth and children of both sexes engage in moral pollution, and practice this disgusting, soul-and-body-destroying vice. Many professed Christians are so benumbed by the same practice that their moral sensibilities cannot be aroused to understand that it is sin, and that if continued its sure results will be utter shipwreck of body and mind. Man, the noblest being upon the earth, formed in the image of God, transforms himself into a beast! He makes himself gross and corrupt. Every Christian will have to learn to restrain his passions and be controlled by principle. Unless he does this he is unworthy of the Christian name.?{1TT 256.3}[3]
§8
有些自命为高尚的人，还是不明白手淫的罪及其必有的恶果。这种积习已经蒙蔽了他们的悟性。他们不明白这种可耻的罪是极恶的，足以戕害身体，败坏脑力。道德原则与这种恶习斗争起来力量极显微弱。从天而来的严肃信息，也无法有力地感动未曾设防反而放纵了这种可耻罪恶之人的心。因为这种冲动呈现病态，寻求满足反常的情欲，大脑的感觉神经便失去了正当健全的作用。贯通全身的脑神经是上天与人交流，影响人内在生活的唯一媒介。任何阻碍神经系统中电流流通的事物，都会削弱人体的活力，造成心智感官的麻木。鉴于这些事实，可知传道人和自称敬畏上帝的人，应当洁身自爱而不被这令人堕落的邪恶所污，这真是何等的重要啊！{1TT 257.1}[4]
§9
Some who make a high profession do not understand the sin of self-abuse and its sure results. Long-established habit has blinded their understanding. They do not realize the exceeding sinfulness of this degrading sin, which is enervating the system and destroying their brain nerve power. Moral principle is exceedingly weak when it conflicts with established habit. Solemn messages from heaven cannot forcibly impress the heart that is not fortified against the indulgence of this degrading vice. The sensitive nerves of the brain have lost their healthy tone by morbid excitation to gratify an unnatural desire for sensual indulgence. The brain nerves which communicate with the entire system are the only medium through which Heaven can communicate to man and affect his inmost life. Whatever disturbs the circulation of the electric currents in the nervous system lessens the strength of the vital powers, and the result is a deadening of the sensibilities of the mind. In consideration of these facts, how important that ministers and people who profess godliness should stand forth clear and untainted from this souldebasing vice!?{1TT 257.1}[4]
§10
我蒙指示看到自命为上帝子民之人的软弱境况，我的心灵便大为忧伤。不法的事增多，许多人的爱心才渐渐冷淡了。当公众舆论和风俗习惯对犯这罪的人未加责难之时，在自称为基督徒的人当中，也只有少数人对这事有正确的看法，并适当地管束自己。现今那些能觉得自己有道德上的责任，及眼中敬畏上帝，而约束其情欲的人，真是太少了。人的高等官能，都作了食欲和腐败情欲的奴隶。?{1TT 257.2}[5]
§11
My soul has been bowed down with anguish as I have been shown the weak condition of God’s professed people. Iniquity abounds, and the love of many waxes cold. There are but few professed Christians who regard this matter in?the right light and who hold proper government over themselves when public opinion and custom do not condemn them. How few restrain their passions because they feel under moral obligation to do so and because the fear of God is before their eyes! The higher faculties of man are enslaved by appetite and corrupt passions.?{1TT 257.2}[5]
§12
【离开罪恶】
§13
有些人明知纵欲犯罪之害，但却自我原谅说，他们无法胜过自己的情欲。这种自白出自称呼基督之名的人，乃是极其可怕的。“凡称呼主名的人，总要离开不义”（提后2:19）。为什么这种弱点难以克服呢？原来人身上的兽欲因实行而加强，最后势必凌驾于高等官能之上。男男女女都缺乏原则。他们因长久放纵自己本性的欲望，以致似乎全无自治之力，便在属灵上趋于死亡了。他们本性中的下等情欲占了上风，那原应作为治理能力的，却变成败坏情欲的奴仆。心灵被捆绑于最下贱的境地，色情之念消灭了渴慕圣洁之念，并使属灵的前程衰落了。{1TT 258.1}[6]
§14
【Depart From Iniquity】
§15
Some will acknowledge the evil of sinful indulgences, yet will excuse themselves by saying that they cannot overcome their passions. This is a terrible admission for any person to make who names Christ. “Let everyone that nameth the name of Christ depart from iniquity.”?2 Timothy 2:19. Why is this weakness? It is because the animal propensities have been strengthened by exercise until they have gained the ascendancy over the higher powers. Men and women lack principle. They are dying spiritually because they have so long pampered their natural appetites that their power of self-government seems gone. The lower passions of their nature have taken the reins, and that which should be the governing power has become the servant of corrupt passion. The soul is held in lowest bondage. Sensuality has quenched the desire for holiness and withered spiritual prosperity.?{1TT 258.1}[6]
§16
我的心为那些在这堕落世代中形成品格的青年人忧伤。我也为他们的父母战兢，因为我蒙了指示，知道就一般而论，他们都不明白训练儿女走所当行之路的责任。因为顾及风俗与时髦，以至他们的儿女不久就被这些所左右而败坏了。与此同时，他们那放纵的父母，自己却是麻木酣睡，不知他们的危险。只有极少数的青年不沾染腐败的恶习。因为担心青年人过度劳累，便免去了他们大量的体力操作。父母们自己负起了儿女们所应负的担子。过劳固然不好，但闲懒的结果却更是可怕。懒惰会引人放纵败坏的恶习。勤劳操作所耗的体力，远不及手淫恶习之害的五分之一。父母们哪，如果以为简单有节的操劳会使你们的儿女筋疲力尽，那么你们应该知道，在操劳之外，还有一些事会伤害他们的身体，使他们整日疲倦而精神不振。应当给儿女们劳力的工作，这会使神经和筋肉得到运用。由于劳动而起的疲乏，可以减少他们沉迷于恶习的倾向。懒惰是一种大害，它会产生放荡的恶习。{1TT 258.2}[7]
§17
My soul mourns for the youth who are forming characters in this degenerate age. I tremble for their parents also; for I have been shown that as a general thing they do not understand their obligations to train up their children in the way they should go. Custom and fashion are consulted, and the children soon learn to be swayed by these and are corrupted; while their indulgent parents are themselves benumbed and asleep to their danger. But very few of the youth are free from corrupt habits. They are excused from physical exercise to a great degree for fear they will overwork. The parents bear burdens themselves which their children should bear.?Overwork is bad, but the result of indolence is more to be dreaded. Idleness leads to the indulgence of corrupt habits. Industry does not weary and exhaust one-fifth part as much as the pernicious habit of self-abuse. If simple, well-regulated labor exhausts your children, be assured, parents, there is something, aside from their labor, which is enervating their systems and producing a sense of constant weariness. Give your children physical labor, which will call into exercise the nerves and muscles. The weariness attending such labor will lessen their inclination to indulge in vicious habits. Idleness is a curse. It produces licentious habits.?{1TT 258.2}[7]
§18
主将许多例子显给我看，当我见到了他们的内在生活，这些自命敬虔并谈论要变化升天之人的腐败内心，我的心便因此忧闷厌烦。我常常问自己，我可以信任谁呢？有谁是远离不义的呢？{1TT 259.1}[8]
§19
Many cases have been presented before me, and as I have had a view of their inner lives, my soul has been sick and disgusted with the rotten-heartedness of human beings who profess godliness and talk of translation to heaven. I have frequently asked myself: Whom can I trust? Who is free from iniquity??{1TT 259.1}[8]
§20
【请求代祷】
§21
有一次，我和丈夫去参加一个聚会。一位患有严重肺结核的弟兄引起了我们的同情。他身体衰弱、面色苍白，请求上帝的子民为他祷告。他说他家里的人生病，还失去了一个孩子。他的悲伤之情溢于言表。他还说他久已盼望想见我们夫妇。他相信如果我们肯为他代祷，他就会得到医治。散会之后，弟兄们请求我们关注这件事。他们说，教会正在帮助他，他的妻子有病，他的孩子死了。弟兄们曾聚集在他的家中，为这受苦的家庭同心代祷。当时我们已经很累了，在聚会中曾十分辛劳，所以想要推辞。{1TT 259.2}[9]
§22
【Asking for Prayer】
§23
My husband and I once attended a meeting where our sympathies were enlisted for a brother who was a great sufferer with the phthisic. He was pale and emaciated. He requested the prayers of the people of God. He said that his family were sick and that he had lost a child. He spoke with feeling of his bereavement. He said that he had been waiting for some time to see Brother and Sister White. He had believed that if they would pray for him he would be healed. After the meeting closed, the brethren called our attention to the case. They said that the church was assisting them; that his wife was sick, and his child had died. The brethren had met at his house, and united in praying for the afflicted family. We were much worn, and had the burden of labor upon us during the meeting, and wished to be excused.?{1TT 259.2}[9]
§24
我曾经下过决心，若不是主的灵指示我，我就不为任何人代祷。我曾蒙指示看到甚至在自称守安息日的人中间，也有非常多不法的事，所以我不愿意为那些我不知道其历史的人代祷。我说明了我的理由之后，弟兄们却向我保证说，据他们所知，这是一位可敬的弟兄。我和那位请我们代祷以便得医治的人谈了几句话，但我总觉得不自然。他痛哭流泪地说，他曾经长久等候我们的来到，并且十分相信，如果我们肯为他代祷，他就必定会恢复健康。我们告诉他，我们还不熟悉他的生平，我们宁愿由那些了解他的人去为他代祷。但因他那样迫切的请求，我们便决定考虑他的情形，并于当夜将这事向主提出；如果看来没什么阻碍，我们就可同意他的请求。{1TT 259.3}[10]
§25
I had resolved not to engage in prayer for anyone unless?the Spirit of the Lord should dictate in the matter. I had been shown that there was so much iniquity abounding, even among professed Sabbathkeepers, that I did not wish to unite in prayer for those of whose history I had no knowledge. I stated my reason. I was assured by the brethren that, as far as they knew, he was a worthy brother. I conversed a few words with the one who had solicited our prayers that he might be healed, but I could not feel free. He wept, and said that he had waited for us to come, and he felt assured that if we would pray for him he would be restored to health. We told him that we were unacquainted with his life, that we would rather those who knew him would pray for him. He importuned us so earnestly that we decided to consider his case and present it before the Lord that night; and if the way seemed clear, we would comply with his request.?{1TT 259.3}[10]
§26
那天晚上我们跪下祷告，将他的事向主提出。我们祈求明白上帝在这个人身上的旨意。我们只愿上帝得到荣耀。主是否愿意我们为这受苦的人代祷呢？我们把这个担子交给主，然后就去休息了。在梦中主清楚地展示这个人的情形，显明他从小到大的生活。即便我们为他代祷，主也不会垂听，因为他心里注重罪孽。次日早晨，那人又来请我们代祷。我们领他到一边，告诉他我们很抱歉，不得不拒绝他的请求。我向他述说我的梦，他也承认那是真实的。他从小就有了手淫的恶习，婚后仍不能放弃，但他说要努力戒除这种恶习。{1TT 260.1}[11]
§27
That night we bowed in prayer and presented his case before the Lord. We entreated that we might know the will of God concerning him. All we desired was that God might be glorified. Would the Lord have us pray for this afflicted man? We left the burden with the Lord and retired to rest. In a dream the case of that man was clearly presented. His course from his childhood up was shown, and that if we should pray the Lord would not hear us; for he regarded iniquity in his heart. The next morning the man came for us to pray for him. We took him aside and told him we were sorry to be compelled to refuse his request. I related my dream, which he acknowledged was true. He had practiced self-abuse from his boyhood up, and he had continued the practice during his married life, but said he would try to break himself of it.?{1TT 260.1}[11]
§28
这个人有一种积习需要克服。他已到中年，但他的道德原则却非常薄弱，一旦与放纵的积习冲突，就会一败涂地。低级的情欲已凌驾于高等的性情之上。我问他是否实行了健康改良，他说他过不了那样的生活。他若买了全麦粉回来，他妻子会把它扔到门外去。教会曾经帮助过这个家庭，大家也曾为他献上祷告。他们的孩子已经死了，他的妻子还在病着。这位为父为夫者把他的情形告诉我们，请我们为他在那纯全圣洁的上帝面前代求，求祂行神迹，使他复原。这人的道德感觉真是麻木了。{1TT 260.2}[12]
§29
This man had a long-established habit to overcome. He was in the middle age of life. His moral principles were so weak that when brought in conflict with long-established indulgence they were overcome. The baser passions had?gained the ascendancy over the higher nature. I asked him in regard to health reform. He said he could not live it. His wife would throw graham flour out of doors if it were brought into the house. This family had been helped by the church. Prayer had also been offered in their behalf. Their child had died, the wife was sick, and the husband and father would leave his case upon us for us to bring before a pure and holy God, that He might work a miracle and make him well. The moral sensibilities of this man were benumbed.?{1TT 260.2}[12]
§30
青年人若在精神幼嫩的时期染上了恶习，他们就永不能得到力量，去充分正当地发展其身体、智慧和道德品质。这个人天天手淫，还敢来到上帝面前，祈求恢复他所卑鄙浪费的精力。如果上帝允许了，他又会浪费在他的私欲上。上帝是何等地忍耐！如果祂按照人败坏的行为对待他，有谁能在祂眼前存活呢？如果我们不小心，贸然把这人的情形向上帝代求，而他同时却在犯此恶习，上帝会垂听吗？上帝肯答应吗？“因为祢不是喜悦恶事的神，恶人不能与祢同居。狂傲人不能站在祢眼前；凡作孽的，都是祢所恨恶的。”“我若心里注重罪孽，主必不听”（诗5:4-5；66:18）。{1TT 261.1}[13]
§31
When the young adopt vile practices while the spirit is tender, they will never obtain force to fully and correctly develop physical, intellectual, and moral character. Here was a man debasing himself daily, and yet daring to venture into the presence of God and ask an increase of strength which he had vilely squandered, and which, if granted, he would consume upon his lust. What forbearance has God! If He should deal with man according to his corrupt ways, who could live in His sight? What if we had been less cautious and carried the case of this man before God while he was practicing iniquity, would the Lord have heard? would He have answered? “For Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with Thee. The foolish shall not stand in Thy sight: Thou hatest all workers of iniquity.” “If I regard iniquity in my heart, the Lord will not hear me.”?Psalm 5:4, 5;?66:18.?{1TT 261.1}[13]
§32
这不是唯一的例子。甚至婚姻关系都不足以使这个人远离幼时的恶习。我巴不得能相信，上述的情形是很少的；然而我却知道这类事非常普遍。父母受这种败坏情欲的支配，他们所生的儿女也缺乏道德品质。这样的儿女只能比父母沉沦的更低，对于他们还能有什么别的期望呢？我们对于这新兴的一代能有什么指望呢？现今成千上万的人毫无原则。这些人把自己鄙陋败坏的恶习传给了后代。这是什么样的遗产啊！千千万万的人过着毫无原则的生活，玷污他们所交往的人，并将他们的邪情恶欲传给他们的儿女。这种父母将自己败坏品格的印记烙在儿女身上，他们要为此负责。{1TT 261.2}[14]
§33
This is not a solitary case. Even the marriage relation was not sufficient to preserve this man from the corrupt habits of his youth. I wish I could be convinced that such cases as the one I have presented are rare, but I know they are frequent. Children born to parents who are controlled by corrupt passions are worthless. What can be expected of such children but that they will sink lower in the scale than their parents? What can be expected of the rising generation? Thousands are devoid of principle. These very ones are transmitting to?their offspring their own miserable, corrupt passions. What a legacy! Thousands drag out their unprincipled lives, tainting their associates, and perpetuating their debased passions by transmitting them to their children. They take the responsibility of giving to them the stamp of their own characters.?{1TT 261.2}[14]
§34
【饮食与品行的关系】
§35
我要再对基督徒们说，如果一切自命顺从上帝律法的人都能远离罪恶，我的心就要得到安慰了，可惜他们却不是那样。甚至于自称是遵守上帝全部诫命的人，还犯奸淫的罪。我能说什么来唤醒他们那麻木的感觉呢？严格实行道德原理，乃是人心的唯一保障。如果有一个时候应当采用最简朴的饮食，那个时候就是现在了。不应把肉食放在我们的子女面前。肉类会刺激并加强人的下等情欲，并会使道德能力不断衰退。不用动物脂油烹调而尽可能保持自然本色的五谷水果，乃是凡宣称预备变化升天之人所应有的食物。越少吃令人发热的食物，就越容易控制情欲。不应单求口味的满足，而忽视其与身体、智慧及道德健康之间的关系。.{1TT 262.1}[15]
§36
【Relation of Diet to Morals】
§37
I come again to Christians. If all who profess to obey the law of God were free from iniquity, my soul would be relieved; but they are not. Even some who profess to keep all the commandments of God are guilty of the sin of adultery. What can I say to arouse their benumbed sensibilities? Moral principle, strictly carried out, becomes the only safeguard of the soul. If ever there was a time when the diet should be of the most simple kind, it is now. Meat should not be placed before our children. Its influence is to excite and strengthen the lower passions, and has a tendency to deaden the moral powers. Grains and fruits prepared free from grease, and in as natural a condition as possible, should be the food for the tables of all who claim to be preparing for translation to heaven. The less feverish the diet, the more easily can the passions be controlled. Gratification of taste should not be consulted irrespective of physical, intellectual, or moral health.?{1TT 262.1}[15]
§38
放纵下流的情欲会使许多人闭眼不看亮光，因为他们害怕看出自己所不愿丢弃的罪恶。凡愿意的都可以看见此光。他们若情愿选择黑暗，不要亮光，那他们的罪恶也不会减少。男女们为什么不省察，并在这些对自己的体力、智力和道德力有极严重影响的事上变得聪明呢？上帝已把一个居所交给你们去照顾，当为祂的工作和荣耀而让身体处在最佳状态。你们的身体不是你们自己的。“岂不知你们的身子就是圣灵的殿么？这圣灵是从上帝而来，住在你们里头的；并且你们不是自己的人；因为你们是重价买来的，所以要在你们的身子上荣耀上帝”（林前6:19-20）。“岂不知你们是上帝的殿，上帝的灵住在你们里头么？若有人毁坏上帝的殿，上帝必要毁坏那人；因为上帝的殿是圣的，这殿就是你们”（林前3:16-17）。（2T.346-352.1869年）?{1TT 262.2}[16]
§39
Indulgence of the baser passions will lead very many to shut their eyes to the light, for they fear that they will see sins which they are unwilling to forsake. All may see if they will. If they choose darkness rather than light, their criminality will be none the less. Why do not men and women read, and become intelligent upon these things which so decidedly affect their physical, intellectual, and moral strength? God has given you a habitation to care for and preserve in the best condition for His service and glory. Your bodies are not your own. “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of?God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”?1 Corinthians 6:19, 20. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”?1 Corinthians 3:16, 17.?{1TT 262.2}[16]