第99章 保健院
§1
第99章 保健院
§2
Chap.99 - The Health Institute
§3
1865年12月25日，在所赐给我的异象中，我蒙指示看到健康改良乃是一个大事业，与现代真理密切相关。安息日复临信徒应该使病人有一个家园，他们在那里既能治疗自己的疾病，也能学习如何照顾自己以预防疾病。我看到我们的人不应对这个问题保持漠不关心，而让我们中间的富人去乡间普通的水疗机构治病，他们在那里会遇到人反对而不是同情他们宗教信仰的见解。那些因患病而虚弱的人，不仅缺乏体力，也缺乏心智和道德的力量。本着良心守安息日的病人，在那里觉得自己必须不断警惕着，以免妥协自己的信心，羞辱自己的信仰。他们所得的益处比不上在一所医生和管理人员都赞成第三位天使信息之真理的机构里。{1T 553.1}[1]
§4
In the vision given me December 25, 1865, I saw that the health reform was a great enterprise, closely connected with the present truth, and that Seventh-day Adventists should have a home for the sick where they could be treated for their diseases and also learn how to take care of themselves so as to prevent sickness. I saw that our people should not remain indifferent upon this subject and leave the rich among us to go to the popular water cure institutions of the country for the recovery of health, where they would find opposition to, rather than sympathy with, their views of religious faith. Those who are reduced by disease suffer not only for want of physical but also of mental and moral strength; and afflicted, conscientious Sabbathkeepers cannot receive as much benefit where they feel that they must be constantly guarded lest they compromise their faith and dishonor their profession, as at an institution whose physicians and conductors are in sympathy with the truths connected with the third angels message.{1T 553.1}[1]
§5
当饱受疾病痛苦的人因一套明智的疗法，包括沐浴、健康饮食，适当的休息和锻炼，纯净的空气而得到缓解时，他们往往会下结论说，那些治好他们疾病的人在宗教信仰上也是正确的，至少不会离真理太远。因而如果让我们的信徒到那些机构里就医，里面的医生在宗教信仰上是败坏的，他们就有落入陷阱的危险。我当时（1865年）看到某地的机构是美国最好的。就治病而言，他们是在做一件大好事。但他们劝病人跳舞，打牌，去剧院等世俗娱乐的场所，这就直接违背了基督和使徒的教训。{1T 553.2}[2]
§6
When persons who have suffered much from disease are relieved by an intelligent system of treatment, consisting of baths, healthful diet, proper periods of rest and exercise, and the beneficial effects of pure air, they are often led to conclude that those who successfully treat them are right in matters of religious faith, or, at least, cannot greatly err from the truth. Thus if our people are left to go to those institutions whose physicians are corrupt in religious faith, they are in danger of being ensnared. The institution at -----, I then saw (in 1865), was the best in the United States. So far as the treatment of the sick is concerned, they have been doing a great and good work; but they urge upon their patients dancing and card playing, and recommend attendance at theaters and such places of worldly amusement, which is in direct opposition to the teachings of Christ and the apostles.{1T 553.2}[2]
§7
在巴特尔克里克保健院工作的人，应该认识到自己是在从事一项重要而严肃的工作。在宗教和娱乐问题上，他们决不应当效法某地那个机构的医生。可是我看到了在许多事情上效法他们而看不到这项大工高尚性质的危险。如果保健院的工作人员不再以崇高的宗教立场看待自己的工作，从现代真理的高尚原则下来，而效法那些单纯医疗机构负责人员的理论和作法，上帝的特别福气就不会临上我们的机构，就如不降在那些教导和实行败坏理论的机构那样。{1T 554.1}[3]
§8
Those connected with the Health Institute now located at Battle Creek should feel that they are engaged in an important and solemn work, and in no way should they pattern after the physicians at the institution at ----- in matters of religion and amusements. Yet I saw that there would be danger of imitating them in many things and losing sight of the exalted character of this great work. And should those connected with this enterprise cease to look at their work from a high religious standpoint, and descend from the exalted principles of present truth to imitate in theory and practice those at the head of institutions where the sick are treated only for the recovery of health, the special blessing of God would not rest upon our institution more than upon those where corrupt theories are taught and practiced.{1T 554.1}[3]
§9
我看到无法在短时间内成就一项非常广泛的工作，因为不易找到蒙上帝悦纳，并愿为受苦的人类和谐，无私，热心地工作的医生。要始终强调，这个机构的伟大目标不仅是健康，而且是有病的身心所无法获得的完全和圣洁的精神。仅站在世俗的立场上，是达不到这个目标的。上帝必兴起人来，使他们有资格从事这项工作，不仅作身体的医生，而且作患罪病心灵的医生，作年幼无知之人属灵的父亲。{1T 554.2}[4]
§10
I saw that a very extensive work could not be accomplished in a short time, as it would not be an easy matter to find physicians whom God could approve and who would work together harmoniously, disinterestedly, and zealously for the good of suffering humanity. It should ever be kept prominent that the great object to be attained through this channel is not only health, but perfection, and the spirit of holiness, which cannot be attained with diseased bodies and minds. This object cannot be secured by working merely from the worldlings standpoint. God will raise up men and qualify them to engage in the work, not only as physicians of the body, but of the sin-sick soul, as spiritual fathers to the young and inexperienced.{1T 554.2}[4]
§11
我蒙指示，看到E医生在娱乐方面的立场是错误的。他关于身体锻炼的见解也不完全正确。他所提倡的娱乐在许多情况下妨碍了所要帮助之人的康复。他竭力反对让病人参加体力活动，而他的教导在许多情况下已证明给病人造成很大的伤害。象打牌、象棋和跳棋之类的智力活动会刺激大脑、使之疲倦，妨碍康复；而轻松愉快的体力劳动则能充实光阴，改善循环，放松并恢复大脑，证明对健康有明显的益处。若是不让病人参加所有这种活动，病人就会变得不安，产生病态的想象，看自己的情形比实际要严重得多，且容易变得痴呆。{1T 554.3}[5]
§12
I was shown that the position of Dr. E in regard to amusements was wrong, and that his views of physical exercise were not all correct. The amusements which he recommends hinder the recovery of health in many cases to one that is helped by them. He has to a great degree condemned physical labor for the sick, and his teaching in many cases has proved a great injury to them. Such mental exercise as playing cards, chess, and checkers excites and wearies the brain and hinders recovery, while light and pleasant physical labor will occupy the time, improve the circulation, relieve and restore the brain, and prove a decided benefit to the health. But take from the invalid all such employment, and he becomes restless, and, with a diseased imagination, views his case as much worse than it really is, which tends to imbecility.{1T 554.3}[5]
§13
多年以来，我时常蒙指示：应该教育病人，为康复而停止一切体力劳动是不对的。这样做会使意志休眠，血液流经身体系统的速度就会减慢，变得越来越不清洁。病人如果把自己的病情想象得比实际要严重，从而中止活动，就会造成最不幸的结果。有规律的劳动会使病人觉得自己在世上并非全无用处，至少还有些益处。这会给他带来满足，勇气和活力。这是虚妄的娱乐活动所不可能达到的。{1T 555.1}[6]
§14
For years I have from time to time been shown that the sick should be taught that it is wrong to suspend all physical labor in order to regain health. In thus doing the will becomes dormant, the blood moves sluggishly through the system and constantly grows more impure. Where the patient is in danger of imagining his case worse than it really is, indolence will be sure to produce the most unhappy results. Well-regulated labor gives the invalid the idea that he is not totally useless in the world, that he is, at least, of some benefit. This will afford him satisfaction, give him courage, and impart to him vigor, which vain mental amusements can never do.{1T 555.1}[6]
§15
有人认为，那些滥用了自己的体力和智力，身心已经垮掉的人，为了康复，就必须中止活动。这种看法是十分错误的。在极少的情况下，可能需要短时间的完全休息，但这是非常罕见的。在大多数情况下，这种变化太大了。那些因紧张的脑力劳动而垮掉的人，应该停止疲倦的思考。但是要教导他们：把自己的病情想象得比实际情况严重乃是错误甚至危险的。他们会变得更加紧张，成了关心他们之人的大麻烦。他们在这种心情中很难康复。{1T 555.2}[7]
§16
The view that those who have abused both their physical and mental powers, or who have broken down in either mind or body, must suspend activity in order to regain health, is a great error. In a very few cases entire rest for a short period may be necessary, but these instances are very rare. In most cases the change would be too great. Those who have broken down by intense mental labor should have rest from wearing thought, yet to teach them that it is wrong and even dangerous for them to exercise their mental powers to a degree leads them to view their condition as worse than it really is. They become still more nervous and are a great trouble and annoyance to those who have the care of them. In this state of mind their recovery is doubtful indeed.{1T 555.2}[7]
§17
那些因过度操劳而垮掉的人，必须减少活动量，做一些轻松愉快的劳动。但若让他们脱离一切劳动和锻炼，在许多情况下反而会毁掉他们。他们的生命会随着双手劳动的结束而结束。那些习惯于劳动的人会觉得自己成了医生和护理人员所操纵的机器。他们的思想会变得病态。不活动乃是这些人最大的祸根。他们的各种能力都处于休眠状态，无法抵抗疾病和倦怠，以恢复健康。{1T 556.1}[8]
§18
Those who have broken down by physical exertion must have less labor, and that which is light and pleasant. But to shut them away from all labor and exercise would in many cases prove their ruin. The will goes with the labor of their hands, and those accustomed to labor would feel that they were only machines to be acted upon by physicians and attendants, and the imagination would become diseased. Inactivity is the greatest curse that could come upon such. Their powers become so dormant that it is impossible for them to resist disease and languor, as they must do in order to regain health.{1T 556.1}[8]
§19
E医生在锻炼和娱乐问题上犯了一个大错误，并在他关于宗教经验和宗教兴奋的教训上犯了更大的错误。圣经的宗教不会危害身心的健康。上帝的灵振奋人心的影响力乃是病人的最佳良药。天国是完全健康的。病人越充分地感受到属天的感化力，康复也就越有把握。E医生的这种见解已在一定程度上影响了我们这班人。守安息日的健康改良者必须摆脱这一切。每一真正的改革都必使我们更加接近上帝和天国，接近基督的身旁，增加我们对属灵事物的认识，使我们的基督徒经验更加圣洁。{1T 556.2}[9]
§20
Dr. E has made a great mistake in regard to exercise and amusements, and a still greater in his teaching concerning religious experience and religious excitement. The religion of the Bible is not detrimental to the health of body or mind. The exalting influence of the Spirit of God is the best restorative for the sick. Heaven is all health, and the more fully the heavenly influences are felt the more sure the recovery of the believing invalid. The influence of such views as are advanced by Dr. E has reached us as a people in some degree. Sabbathkeeping health reformers must be free from all these. Every true and real reform will bring us nearer to God and heaven, closer to the side of Jesus, and increase our knowledge of spiritual things and deepen in us the holiness of Christian experience.{1T 556.2}[9]
§21
确实有一些神经不正常的人强迫自己实行圣经所没有教导的禁食；他们的祈祷和放弃休息与睡眠，是上帝所从未要求的。他们自发的义行并不成功也不受支持。他们信奉的是法利赛式的宗教，并非出于基督，而是出于他们自己。他们靠自己的行为得救，徒劳地盼望靠自己的功劳赚得天国，而不照每一个罪人所应该的那样，倚赖一位被钉、复活和高举起来的救主的功劳。这些人肯定会患病。但基督和真敬虔却会带来身体的健康和心灵的力量。{1T 556.3}[10]
§22
It is true that there are unbalanced minds that impose upon themselves fasting which the Scriptures do not teach, and prayers and privation of rest and sleep which God has never required. Such are not prospered and sustained in their voluntary acts of righteousness. They have a pharisaical religion which is not of Christ, but of themselves. They trust in their good works for salvation, vainly hoping to earn heaven by their meritorious works instead of relying, as every sinner should, upon the merits of a crucified, risen, and exalted Saviour. These are almost sure to become sickly. But Christ and true godliness are health to the body and strength to the soul.{1T 556.3}[10]
§23
要让病人做一些事情，而不要让一种简单的游戏占据心思，这只会降低他们对自己的评价，以为自己活在世上毫无用处。要保持清醒的意志力，因为人的意志若善加运用，正确引导，就能有效地镇抚神经。病人做一点工作会快乐得多，康复也容易得多。{1T 557.1}[11]
§24
Let invalids do something instead of occupying their minds with a simple play, which lowers them in their own estimation and leads them to think their lives useless. Keep the power of the will awake, for the will aroused and rightly directed is a potent soother of the nerves. Invalids are far happier to be employed, and their recovery is more easily effected.{1T 557.1}[11]
§25
我看见我丈夫和F姐妹所遇到的最大祸害就是他们在某地所得的指示，要他们不活动以求康复。他们两人犯了糊涂；他们的不活动致使他们认为锻炼会危害健康和生命，尤其是锻炼导致疲倦。人体的机器若是很少开动，就会丧失其弹性和力量，关节会变得僵硬，肌肉也会虚弱，一举一动都很费力，并会引起疼痛。但如果他们不顾自己的感觉和不愉快的症状，坚决抵制不活动的意愿，这种疲倦原会成为他们的福气。{1T 557.2}[12]
§26
I saw that the greatest curse that ever came upon my husband and Sister F was the instructions they received at ----- in regard to remaining inactive in order to recover. The imagination of both was diseased, and their inactivity resulted in the thought and feeling that it would be dangerous to health and life to exercise, especially if in doing so they became weary. The machinery of the system, so seldom put in motion, lost its elasticity and strength, so that when they did exercise, their joints were stiff and their muscles feeble, and every move required great effort and of course caused pain. Yet this very weariness would have proved a blessing to them had they, irrespective of feeling or unpleasant symptoms, perseveringly resisted their inclinations to inactivity.{1T 557.2}[12]
§27
我看到F姐妹如果与家人在一起，并意识到落在身上的责任，对她来说就会好得多。这会唤醒她休眠的机能。我蒙指示：这个宝贵的家庭在某地时的分散状况，不利于他们子女的教育和训练。为他们自己的益处，这些孩子应该学习做家务，意识到身上负有生活的某些职责。他们的母亲既从事自己儿女的教育和训练，就是在从事上帝指派她的工作。祂为此本着怜悯垂听了她所献祈求康复的祷告。她虽然应当避免疲惫的劳动，但更须避免静止不动的生活。{1T 557.3}[13]
§28
I saw that it would be far better for Sister F to be with her family by herself and feel the responsibilities resting upon her. This would awaken into life her dormant energies. I was shown that the broken-up condition of this dear family while at ----- was unfavorable to the education and training of their children. For their own good these children should be learning to take responsibilities in household labor and should feel that some burdens in life rest upon them. The mother, engaged in the education and training of her children, is employed in the very work which God has assigned to her and for the sake of which He has in mercy heard the prayers offered for her recovery. While she should shun wearing labor, she should above all avoid a life of inactivity.{1T 557.3}[13]
§29
当这个异象在纽约州的罗切斯特赐给我时，我看到这些父母和孩子们单独组成家庭要好得多。每一个孩子都应做一部分家务，从而获得一种有价值的教育，这是以任何其它方法所不能奏效的。某地或其它各地的生活都被服务和助理人员所包围，这对母亲和孩子是极大的伤害。耶稣邀请F姐妹在祂里面得到安息，藉着思考天上的事，诚恳地寻求照着主的教导和训诫养育她的小羊，让自己的心领受一种健康的气氛。这样，她就能最好地帮助自己的丈夫，使他不再觉得她是需要他格外关心，照顾与同情的对象。{1T 558.1}[14]
§30
When the vision was given me at Rochester, New York, I saw that it would be far better for these parents and children to form a family by themselves. The children should each do a part of the family labor and thus obtain a valuable education which could not be obtained in any other way. Life at ----- or in any other place, surrounded by waiters and helpers, is the greatest possible injury to mothers and children. Jesus invites Sister F to find rest in Him and to let her mind receive a healthy tone by dwelling upon heavenly things and earnestly seeking to bring up her little flock in the nurture and admonition of the Lord. In this way she can best assist her husband by relieving him of the feeling that she must be the object of so much of his attention, care, and sympathy.{1T 558.1}[14]
§31
关于巴特尔克里克保健院的膳宿规模，我蒙指示，正如我以前所说过的，我们应该有这样的一个机构，开始时小一点，随着优秀医生和护理人员的加盟和资金的筹集，以及病人需求的增加而谨慎地发展；一切都严格按照第三位天使信息的原则和谦卑精神进行。当我看到负责这项工作的人匆匆提出大笔开支时，就感到惊慌。我已在许多私下的谈话和信件中警告这些弟兄要慎重行事。我的理由是，如果没有上帝的特别赐福，这个机构就会在几个方面受到阻碍。其中任何一点都至少暂时会危害这个机构乃至于圣工。医生若是因疾病、死亡或其他原因而缺位，工作就会受损，直到有其他人补充进来；或者在兴建大规模建筑的时候资金不到位，工程停了下来，化的钱就会付诸东流，相关的人士就会灰心泄气。也有可能没有病人来入住现有的床位，结果就因缺乏资金来满足当前的开支。如果每一个部门以正确明智的态度作出努力，在上帝的祝福下，这个机构就会取得光荣的成功。而任何一个方面的失败迟早都会造成极大的损害。不要忘记，美国最近二十五年来所开设的保健机构中，目前只有极少数还存在。{1T 558.2}[15]
§32
As to the extent of the accommodations of the Health Institute at Battle Creek, I was shown, as I have before stated, that we should have such an institution, small at its commencement, and cautiously increased, as good physicians and helpers could be procured and means raised, and as the wants of invalids should demand; and all should be conducted in strict accordance with the principles and humble spirit of the third angels message. And as I have seen the large calculations hastily urged by those who have taken a leading part in the work, I have felt alarmed, and in many private conversations and in letters I have warned these brethren to move cautiously. My reasons for this are that without the special blessing of God there are several ways in which this enterprise might be hindered, for a time at least, any one of which would be detrimental to the institution and an injury to the cause. Should the physicians fail, through sickness, death, or any other cause, to fill their places, the work would be hindered till others were raised up; or should means fail to come in when extensive buildings were in process of erection, and the work stop, capital would be sunk, and a general discouragement would come over all interested; also there might be a lack of patients to occupy present accommodations, consequently a lack of means to meet present expenses. With all the efforts in every department put forth in a correct and judicious manner, and with the blessing of God, the institution will prove a glorious success, while a single failure in any one direction might sooner or later prove a great injury. It should not be forgotten that out of many hygienic institutions started in the United States within the last twenty-five years but few maintain even a visible existence at the present time.{1T 558.2}[15]
§33
为了在我们中间建立起医疗机构，我曾公开呼吁我们的弟兄，并极力称赞F医生是在上帝天意的安排下获得经验担任医生的。我依据上帝所给的权威说了这话。若有必要，我会毫不犹豫地重申我说过的一切话。我无意撤回我所写所说的一句话。圣工是属于上帝的，必须坚定而谨慎地进行。{1T 559.1}[16]
§34
I have publicly appealed to our brethren in behalf of an institution to be established among us, and have spoken in the highest terms of Dr. F as the man who has in the providence of God obtained an experience to act a part as physician. This I have said upon the authority of what God has shown me. If necessary, I would unhesitatingly repeat all that I have said. I have no desire to withdraw one sentence that I have written or spoken. The work is of God and must be prosecuted with a firm yet cautious hand.{1T 559.1}[16]
§35
健康改良与第三个信息的工作密切相关，但它却不是那信息。我们的传道人应当教导人健康改良，但不应使之成为最主要的题目，来代替第三位天使的信息。它是启动预备性工作的题目之一，以应付这个信息所显示的大事。在这些题目中，它是十分重要的。我们应当热情拥护每一项改良工作，但也当避免给人一种印象，以为我们犹豫不决，或倾向狂热主义。我们的人应当提供资金满足我们中间不断发展的保健院的需要，尽他们所能的而不减少对圣工其它需要的奉献。既考虑到我们过去微薄的力量和我们现在有更大的能力在短时期内做事，就要让健康改良和保健院在我们中间发展起来，就象圣工的其它部门一样。要让它尽可能快地安全发长，象我们中间发展起来的其他机构一样，而不削弱圣工中同等重要或更加重要的其它部门。对一位弟兄来说，无论他的财产是多是少，若是将其中的大部分投入这机构，以致不能在其它方面照他所应该的奉献，就是错了。若是他什么都不做就更加错了。在每次激励我们的人把钱财投入该机构时，都应谨慎，不要抢夺圣工的其它部门；慷慨的穷人尤其应当谨慎。有些需要供养家庭的虚弱的穷人，没有自己的住宅，而且太穷了，不能到保健院接受治疗，却将自己所有财产的五分之一到三分之一投入到这机构中。这是错的。有些弟兄和姐妹投资了几份股权，其实他们一份都不应该有，而应在健康机构小住一段时间，所需的花费全部或部分由慈善基金支付。我看不出为将来作大笔预算却让现在就需要帮助的人受苦有什么智慧。弟兄们，不要跑得比上帝明确无误的天意在你们面前开路更快。{1T 559.2}[17]
§36
The health reform is closely connected with the work of the third message, yet it is not the message. Our preachers should teach the health reform, yet they should not make this the leading theme in the place of the message. Its place is among those subjects which set forth the preparatory work to meet the events brought to view by the message; among these it is prominent. We should take hold of every reform with zeal, yet should avoid giving the impression that we are vacillating and subject to fanaticism. Our people should furnish means to meet the wants of a growing Health Institute among us, as they are able to do without giving less for the other wants of the cause. Let the health reform and the Health Institute grow up among us as other worthy enterprises have grown, taking into the account our feeble strength in the past and our greater ability to do much in a short period of time now. Let the Health Institute grow, as other interests among us have grown, as fast as it can safely and not cripple other branches of the great work which are of equal or greater importance at this time. For a brother to put a large share of his property, whether he has much or little into the Institute, so as to be unable to do as much in other directions as he otherwise should, would be wrong. And for him to do nothing would be as great a wrong. With every stirring appeal to our people for means to put into the Institute there should have been a caution not to rob other branches of the work; especially should the liberal poor have been cautioned. Some feeble poor men with families, without a home of their own, and too poor to go to the Institute to be treated, have put from one fifth to one third of all they possess into the Institute. This is wrong. Some brethren and sisters have several shares when they should not have one, and should for a short time attend the Institute, having their expenses paid, wholly or in part, from the charity fund. I do not see the wisdom of making great calculations for the future and letting those suffer who need help now. Move no faster, brethren, than the unmistakable providence of God opens the way before you.{1T 559.2}[17]
§37
健康改良乃是上帝造福祂子民特别工作的一个部门。我看到我们中间所建立起来的机构中，最大的危险就是其经管理人员偏离现代真理的精神和基督门徒始终应保持的简朴特征。我得到的一个警告是，决不要在这种机构中降低真理的标准，以照顾不信之人的情绪，想获得他们的赞助。接受不信的人进入保健院的大目标乃是要引领他们接受真理。若是标准降低，他们就会得到印象，认为真理不怎么重要，并且会带着比从前更难接近的心态离开。{1T 560.1}[18]
§38
The health reform is a branch of the special work of God for the benefit of His people. I saw that in an institution established among us the greatest danger would be of its managers departing from the spirit of the present truth and from that simplicity which should ever characterize the disciples of Christ. A warning was given me against lowering the standard of truth in any way in such an institution in order to help the feelings of unbelievers and thus secure their patronage. The great object of receiving unbelievers into the institution is to lead them to embrace the truth. If the standard be lowered, they will get the impression that the truth is of little importance, and they will go away in a state of mind harder of access than before.{1T 560.1}[18]
§39
但这样做最大的坏处就是对贫穷、受苦的信主病人所造成的影响，而且通常会影响到圣工。他们向来受教要信赖出于信心的祈祷。他们中的许多人精神沮丧，因为祈祷没有立刻或更为充分地应允。我看到当病人正在违犯健康律法之时，上帝没有更充分地应允祂仆人为他们所做的祷告，因为祂若如此行，并不能使祂得荣耀。我还看到上帝有意使健康改良运动及保健院作开路的工作，使信心的祈祷能得到充分的应允，信心与善行应当携手并进，救助我们之中的病苦者，使他们在今生能荣耀上帝，并在基督复临时可蒙拯救。保健院的管理人员若单从属世的立场工作，而不在保健之外加以奉养以色列中父母的福分和德行，以致让这些病人在发觉之时感到失望忧伤，这是断乎不可的。{1T 560.2}[19]
§40
But the greatest evil resulting from such a course would be its influence upon the poor, afflicted, believing patients, which would affect the cause generally. They have been taught to trust in the prayer of faith, and many of them are bowed down in spirit because prayer is not now more fully answered. I saw that the reason why God did not hear the prayers of His servants for the sick among us more fully was that He could not be glorified in so doing while they were violating the laws of health. And I also saw that He designed the health reform and Health Institute to prepare the way for the prayer of faith to be fully answered. Faith and good works should go hand in hand in relieving the afflicted among us, and in fitting them to glorify God here and to be saved at the coming of Christ. God forbid that these afflicted ones should ever be disappointed and grieved in finding the managers of the Institute working only from a worldly standpoint instead of adding to the hygienic practice the blessings and virtues of nursing fathers and mothers in Israel.{1T 560.2}[19]
§41
不要以为保健院是他们来藉信心的祷告得痊愈的地方。这个地方乃是藉着治疗及正确的生活习惯，解除人的病苦，并教导人如何避免疾病。现今在普天之下若有一个地方，让虔诚而有信心的男女献上安慰同情的祈祷，那就是保健院了。医疗人员在推进这项重要的工作时，应当坚心信靠上帝赐福于祂所惠然预备的方法。祂慈怜地招请我们这班人，要特别注意纯净的空气，清洁，健康的饮食，合宜的劳动及休息，与水之用法。他们不应在这项重要而严肃的工作之外有什么自私的利益。上帝病苦的子民对他们寄予了几乎无限的信任，并且以极大的代价置身于他们的照管。为了正确照顾这些病人身体和属灵的利益，需要他们专心致志。人即使拥有伟大的心志或高明的技术，并尽到最大的努力，在从事这项工作上仍是不完全的。{1T 561.1}[20]
§42
Let no one obtain the idea that the Institute is the place for them to come to be raised up by the prayer of faith. That is the place to find relief from disease by treatment and right habits of living, and to learn how to avoid sickness. But if there is one place under the heavens more than another where soothing, sympathizing prayer should be offered by men and women of devotion and faith it is at such an institute. Those who treat the sick should move forward in their important work with strong reliance upon God for His blessing to attend the means which He has graciously provided, and to which He has in mercy called our attention as a people, such as pure air, cleanliness, healthful diet, proper periods of labor and repose, and the use of water. They should have no selfish interest outside of this important and solemn work. To care properly for the physical and spiritual interests of the afflicted people of God who have reposed almost unlimited confidence in them and have at great expense placed themselves under their care will require their undivided attention. No one has so great a mind, or is so skillful, but that the work will be imperfect after he has done his very best.{1T 561.1}[20]
§43
那些受托以上帝受苦子民身体的利益和很大程度的属灵利益的人，必须注意不要因属世的策略或个人的利益，或从事受世人欢迎之大工的愿望，使自己和圣工的这个部门招致上帝的不悦。他们不该单单依靠自己的技术。保健院若得到上帝的祝福而非上帝的不悦，天使就会陪伴病人，护理人员和医生，协助康复的工作，最终将荣耀归于上帝，而不是归于软弱短见的人。要是这些人依照属世的方针做事，要是他们骄傲自大地说：“是我手的大能大力成就了这件事，”上帝就会让他们在极其不利的条件下作工；他们在知识、经验和设施上都不及其它机构。于是他们就不能完成其它机构的一半工作了。{1T 562.1}[21]
§44
Let those to whom are committed the physical and also to a great extent the spiritual interests of the afflicted people of God, beware how they, through worldly policy or personal interest or a desire to be engaged in a great and popular work, call down upon themselves and this branch of the cause the frown of God. They should not depend upon their skill alone. If the blessing, instead of the frown, of God be upon the institution, angels will attend patients, helpers, and physicians to assist in the work of restoration, so that in the end the glory will be given to God and not to feeble, shortsighted man. Should these men work from a worldly policy, and should their hearts be lifted up and they feel to say, My power, and the might of my hand hath done this, God would leave them to work under the great disadvantages of their inferiority to other institutions in knowledge, experience, and facilities. They could not then accomplish half as much as other institutions do.{1T 562.1}[21]
§45
我看到户外劳动对那些生命力薄弱和血液循环不畅之人的有益影响，特别是对那些因太多局限于室内而导致这些状况的妇女。他们的血液因缺乏新鲜的空气和锻炼而变得不纯洁了。这些人不应采用使他们仍在户内的娱乐消遣，而应留心注意户外的美景。我看到保健院应有充足的土地，用花卉，蔬菜和水果来美化。虚弱的人在适当的时候可以在这里找到适合于他们性别，条件的工作。这些土地应当由一位经验丰富的园丁来照管，使之具有品味，井然有序。{1T 562.2}[22]
§46
I saw the beneficial influence of outdoor labor upon those of feeble vitality and depressed circulation, especially upon women who have induced these conditions by too much confinement indoors. Their blood has become impure for want of fresh air and exercise. Instead of amusements to keep these persons indoors, care should be taken to provide outdoor attractions. I saw there should be connected with the Institute ample grounds, beautified with flowers and planted with vegetables and fruits. Here the feeble could find work, appropriate to their sex and condition, at suitable hours. These grounds should be under the care of an experienced gardener to direct all in a tasteful, orderly manner.{1T 562.2}[22]
§47
我与这项工作的关系要求我直言无隐地说出我的看法。我坦率地发言，并选定这个媒介向一切有关的人说话。《证言》第11辑中有关保健院的话，本应于我写出在这个问题所看到的一切之后再发表。我本想不就第11辑的主题说话，于是就把我打算作为证言发表的所有文稿都从我当时工作的渥太华县寄到巴特尔克里克的办公室，说我希望他们加快这项工作，因为它很重要，并且我会尽快写第12辑，计划在其中坦率而充分地论述保健院的事。巴特尔克里克特别关心保健院的弟兄们知道我曾得到指示，要我们的信徒捐献自己的钱财来建立这个机构。所以他们写信给我说，马上需要我关于保健院证言的影响来激励弟兄们就此采取行动，而且《证言》第11辑要推迟到我写出来后再发表。{1T 562.3}[23]
§48
The relation which I sustain to this work demands of me an unfettered expression of my views. I speak freely and choose this medium to speak to all interested. What appeared in Testimony No. 11 concerning the Health Institute should not have been given until I was able to write out all I had seen in regard to it. I intended to say nothing upon the subject in No. 11, and sent all the manuscript that I designed for that Testimony from Ottawa County, where I was then laboring, to the office at Battle Creek, stating that I wished them to hasten out that little work, as it was much needed, and as soon as possible I would write No. 12, in which I designed to speak freely and fully concerning the Institute. The brethren at Battle Creek who were especially interested in the Institute knew I had seen that our people should contribute of their means to establish such an institution. They therefore wrote to me that the influence of my testimony in regard to the Institute was needed immediately to move the brethren upon the subject, and that the publication of No. 11 would be delayed till I could write.{1T 562.3}[23]
§49
这对我来说是一个大考验，因为我知道自己写不出所见到的一切。当时我每周要对人演讲六到八次，要挨家挨户地探访，还要写数百页个人证言和私人信件。这样的工作量，再加上有不必要的担子和考验扔在我身上，使我不合适做任何一项工作。我的健康很差，心中的痛苦无法形容。在这种情况下，我个人见解依然服从了别人的意见，写出了第11辑中有关保健院的话，不过那时还不能写出我所看到的一切。在这件事上我错了。我应该比别人更清楚我自己的职责，特别是在上帝所显示给我的事上。我会因现在所说的话受到一些人责备。另一些人会责备我以前没有说。有关保健院的材料催得这么紧，是我有生以来所承受的最大考验之一。如果那些用我的证言来激励弟兄的人都得到同样的感动，我就会更感满意。要是我耽延得久一些再说出我的见解和感受，我就更该受那些认为我应该早些说出来的人和那些认为我不该发出任何告诫的人所批评。为了负责这项工作之人的益处，为了圣工和弟兄们的益处，也为了救我自己脱离大考验，我坦率地说了出来。{1T 563.1}[24]
§50
This was a great trial to me, as I knew I could not write out all I had seen, for I was then speaking to the people six or eight times a week, visiting from house to house, and writing hundreds of pages of personal testimonies and private letters. This amount of labor, with unnecessary burdens and trials thrown upon me, unfitted me for labor of any kind. My health was poor, and my mental sufferings were beyond description. Under these circumstances I yielded my judgment to that of others and wrote what appeared in No. 11 in regard to the Health Institute, being unable then to give all I had seen. In this I did wrong. I must be allowed to know my own duty better than others can know it for me, especially concerning matters which God has revealed to me. I shall be blamed by some for speaking as I now speak. Others will blame me for not speaking before. The disposition manifested to crowd the matter of the Institute so fast has been one of the heaviest trials I have ever borne. If all who have used my testimony to move the brethren had been equally moved by it themselves, I should be better satisfied. Should I delay longer to speak my views and feelings, I should be blamed the more both by those who think I should have spoken sooner and by those also who may think I should not give any cautions. For the good of those at the head of the work, for the good of the cause and the brethren, and to save myself great trials, I have freely spoken.{1T 563.1}[24]