第10章 后期的改革家
§1
第十章 后期的改革家
§2
Chapter 10—Later Reformers
§3
正当路德把一本封闭的圣经向德国人民敞开的时候，廷达尔在上帝圣灵的督促之下，也在英国作这同样的工作。他殷勤地研究圣经，勇敢地宣讲他所信仰的真理，并竭力主张一切道理都应以圣经为准则。他的热忱自然激起了罗马教徒的反对。有一个博学的罗马天主教博士同廷达尔辩论说：“没有教皇的律法，还不如没有上帝的律法。”廷达尔回答说：“我反对教皇和他一切的律法；如果上帝给我相当寿命的话，过不多年，我必要使农村中耕田的童子比你更明白圣经”。{4SP 170.1}
§4
While Luther was opening a closed Bible to the people of Germany, Tyndale was impelled by the Spirit of God to do the same for England. He was a diligent student of the Scriptures, and fearlessly preached his convictions of truth, urging that all doctrines be brought to the test of God’s word. His zeal could not but excite opposition from the papists. A learned Catholic doctor who engaged in controversy with him exclaimed, “It were better for us to be without God’s law than without the pope’s.” Tyndale replied, “I defy the pope and all his laws; and if God spare my life, ere many years I will cause a boy who driveth the plow to know more of the Scriptures than you do.” {4SP 170.1}
§5
这就坚定了他素来所怀抱的意向，就是将本国语文的新约圣经献给他的同胞。于是他立时着手工作。他因受逼迫，便离乡背井到了伦敦，在那里继续工作，一时没有受到阻挠。但后来罗马教徒的残暴又逼他逃走了。全英国似乎都闭门不纳，他就决意到德国去避难。他在德国开始印行英文新约圣经。他的工作两次受了拦阻；但当一个城禁止他的工作时，他就到另一个城去。最后他到了俄姆斯，就是几年前路德在会议前为福音辩护的地方。在这古老的城里，有许多赞助改革运动的友人，所以廷达尔在这里顺利地进行工作，再没有遇到什么拦阻。不久他出版印了三千本新约圣经，而同年又再版一次。{4SP 170.2}
§6
The purpose which he had begun to cherish, of giving to the people the New-Testament Scriptures in their own language, was now confirmed, and he immediately applied himself to the work. Driven from his home by persecution, he went to London, and there for a time pursued his labors undisturbed. But again the violence of the papists forced him to flee. All England seemed closed against him, and he resolved to seek shelter in Germany. Here he began the printing of the English New Testament. Twice the work was stopped; but when forbidden to print in one city, he went to another. At last he made his way to Worms, where, a few years before, Luther had defended the gospel before the Diet. In that ancient city were many friends of the Reformation, and Tyndale there prosecuted his work without further hindrance. Three thousand copies of the New Testament were soon finished, and another edition followed in the same year. {4SP 170.2}
§7
他以非常的热情和坚忍继续工作。虽然英国当局严紧地在各港口盘查禁运，但上帝的圣言终于用各样的秘密方法运到了伦敦，再从那里销行全国。罗马教徒企图扑灭真理，总是徒然。有一次达勒姆的主教从廷达尔的朋友所开的书店中，把他所有的圣经都买了去，意思是要毁掉这些圣经，藉以大大拦阻销行圣经的工作。但相反地，这一笔购买圣经的款子倒被用为采购纸张原料以供再版更好的圣经；况且如果没有这笔经费的话，他们还无力进行再版的工作呢。后来在廷达尔被监禁的时候，当局要他供出那些以经济援助他印行圣经之人的名字，作为他恢复自由的条件。他回答说：“达勒姆的主教所作的贡献比任何人都大；因为他付了重价购买大批的存书，使我们能奋勇地继续工作。” {4SP 171.1}
§8
With great earnestness and perseverance he continued his labors. Notwithstanding the English authorities had guarded their ports with the strictest vigilance, the word of God was in various ways secretly conveyed to London, and thence circulated throughout the country. The papists attempted to suppress the truth, but in vain. The bishop of Durham at one time bought of a bookseller who was a friend of Tyndale, his whole stock of Bibles, for the purpose of destroying them, supposing that this would greatly hinder the work. But, on the contrary, the money thus furnished, purchased material for a new and better edition, which, but for this, could not have been published. When Tyndale was afterward made a prisoner, his liberty was offered him on condition that he would reveal the names of those who had helped him meet the expense of printing his Bibles. He replied that the bishop of Durham had done more than any other person; for by paying a large price for the books left on hand, he had enabled him to go on with good courage. {4SP 171.1}
§9
廷达尔后来被卖到他仇敌的手中。有一次在监狱里受了好几个月的痛苦。他终于为道殉身，藉此为自己的信仰作了见证；但他所预备的武器在以后的世纪中，使许多其他福音的战士能以相继兴起作战，直到今日。{4SP 171.2}
§10
Tyndale was betrayed into the hands of his enemies, and at one time suffered imprisonment for many months. He finally witnessed for his faith by a martyr’s death; but the weapons which he prepared have enabled other soldiers to do battle through all the centuries even to our time. {4SP 171.2}
§11
在苏格兰，福音在约翰.诺克斯身上找到了一个捍卫者。这一个忠实的改革家毫不畏惧世人。在他周围猛烈地焚烧着殉道者的火焰，反而使他越发热心。当暴君的刀斧放在他颈上恫吓他时，他仍屹然坚立，顽强地抵挡多方面的打击，大力摧毁拜偶像的恶习。他就这样贯彻他的目的，祈祷，为主作战，直到苏格兰挣脱了罗马教的桎梏。{4SP 172.1}
§12
In Scotland the gospel found a champion in the person of John Knox. This true-hearted reformer feared not the face of man. The fires of martyrdom, blazing around him, served only to quicken his zeal to greater intensity. With the tyrant’s ax held menacingly over his head, he stood his ground, striking sturdy blows on the right hand and on the left, to demolish idolatry. Thus he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free. {4SP 172.1}
§13
在英格兰。拉替麦在讲道时也主张众人应当用本国的文字研读圣经。他说：圣经“乃是上帝自己所著作的，具有它著作者的能力和永恒的性质。任何君王，皇帝都有本分顺从祂的圣言。我们不可走人的遗传的那些旁门左道，那些道路充满石头、荆棘和连根拔起的树木。我们务要顺从上帝圣言的正路。我们不要关心我们的祖辈做了什么，而要关心他们应该做什么。” {4SP 172.2}
§14
In England, Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. “The Author of Holy Scripture,” said he, “is God himself, and this Scripture partakes of the might and eternity of its Author. There is neither king nor emperor that is not bound to obey it. Let us beware of those by-paths of human tradition, full of stones, brambles, and uprooted trees. Let us follow the straight road of the word. It does not concern us what the Fathers have done, but rather what they ought to have done.” {4SP 172.2}
§15
廷达尔的忠实朋友巴恩斯和弗黎斯也曾起来维护真理。相继兴起的还有黎特理和克蓝麦。这些英国的改革家都是很有名的学者，其中多数人曾因热诚或敬虔而一度为罗马教会所器重。他们反对罗马教，乃是因为看出教廷的许多错谬。他们既然熟悉巴比伦的奥秘，这就使他们为反对她所作的见证更显有力了。{4SP 172.3}
§16
Barnes and Frith, the faithful friends of Tyndale, arose to defend the truth. The Ridleys and Cranmer followed. These leaders in the English Reformation were men of learning, and most of them had been highly esteemed for zeal or piety in the Romish communion. Their opposition to the papacy was the result of their knowledge of the errors of the holy see. Their acquaintance with the mysteries of Babylon, gave greater power to their testimonies against her. {4SP 172.3}
§17
拉替麦说：“你们知道谁是全英国最殷勤的主教呢？我看你们都在注意听我提出他的名字。我告诉你们，他就是魔鬼。魔鬼从来没有离开他的教区；你决不会看到他闲着。你们无论什么时候去看他，他总是在岗位上；他总是在工作着。我敢保证你们绝对不会发现他疏忽懈怠。无论哪里有魔鬼居留，哪里就要除掉书籍，拿出蜡烛，除掉圣经，拿出念珠；熄灭福音的光，点起蜡烛的光，即使在晌午也要把它点起来；除掉基督的十字架，高举炼狱的谬道来勒索金钱；不给赤身露体的人衣服穿，不要帮助贫穷软弱的人，却要设置神龛，装饰木偶石像；除掉上帝的法典，和祂最神圣的言语；高举人的遗传、人的议会和一个盲目的教皇。惟愿我们的传道人员都能像撒但撒稗子和毒麦一样，殷勤地去撒真理的好种！” {4SP 173.1}
§18
“Do you know,” said Latimer, “who is the most diligent bishop in England? I see you listening and hearkening that I should name him. I will tell you. It is the devil. He is never out of his diocese; you shall never find him idle. Call for him when you will, he is ever at home, he is ever at the plow. You shall never find him remiss, I warrant you. Where the devil is resident, there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of wax tapers, yea, at noonday; down with Christ’s cross, up with the purgatory pick-purse; away with clothing the naked, the poor, the impotent; up with the decking of images and the gay garnishing of stones and stocks; down with God and his most holy word; up with traditions, human councils, and a blinded pope. Oh that our prelates would be as diligent to sow the corn of good doctrine as Satan is to sow cockle and darnel!” {4SP 173.1}
§19
廷达尔、弗黎斯、拉替麦和利特理所维护的伟大原则就是圣经的神圣权威和充足的能力。他们否认教皇、议会、教父和君王在宗教信仰问题上有控制人良心的权柄。圣经乃是他们的标准，他们用圣经的教训来检测一切的道理和主张。{4SP 173.2}
§20
The grand principle maintained by Tyndale, Frith, Latimer, and the Ridleys, was the divine authority and sufficiency of the Sacred Scriptures. They rejected the assumed authority of popes, councils, Fathers, and kings to rule the conscience in matters of religious faith. The Bible was their standard, and to this they brought all doctrines and all claims. {4SP 173.2}
§21
当这些圣徒在火刑柱上殉身的时候，这种对于上帝和圣经的信仰支持了他们。当火焰快要停止他们的声音时，拉替麦对一个与他同时殉道的弟兄大声说道：“放心吧，藉着上帝的恩典，我们今天必在英国点燃光明的火炬，我深信这是永远不能被人扑灭的”。{4SP 173.3}
§22
Faith in God and his word sustained these holy men as they yielded up their lives at the stake. “Be of good comfort,” exclaimed Latimer to his fellow-martyr as the flames were about to silence their voices, “we shall this day light such a candle in England as, I trust, by God’s grace shall never be put out.” {4SP 173.3}
§23
英国教会步罗马教会的后尘，迫害与既定信仰持不同观点的人。在第十七世纪，有数千正直的牧师被迫离开他们的岗位。百姓则除了国教所规定的聚会之外，不准参加任何其他的宗教集会，否则，就要受大笔罚金、监禁或流放的处分。那些不能不聚集敬拜上帝的忠心信徒，就被迫在黑暗的小巷，偏僻的阁楼，有时半夜在森林中聚会。这些分散而受逼迫的主的儿女常在树林深处的荫蔽之下，就是在上帝大自然的殿中聚会，倾吐心意，祈祷赞美。他们虽然这样小心提防，但仍有许多人为他们的信仰受苦。监狱人满，家庭离散，许多人被流放到异乡。然而上帝与祂的子民同在。逼迫无法消灭他们的见证。许多人被赶逐渡洋到美洲去，在那里奠立了政治和宗教自由的基础。后来这两种自由就成了美国的保障与光荣。{4SP 174.1}
§24
The Church of England, following in the steps of Rome, persecuted dissenters from the established faith. In the seventeenth century thousands of godly pastors were expelled from their positions. The people were forbidden, on pain of heavy fines, imprisonment, and banishment, to attend any religious meetings except such as were sanctioned by the church. Those faithful souls who could not refrain from gathering to worship God, were compelled to meet in dark alleys, in obscure garrets, and at some seasons in the woods at midnight. In the sheltering depths of the forest, a temple of God’s own building, those scattered and persecuted children of the Lord assembled to pour out their souls in prayer and praise. But despite all their precautions, many suffered for their faith. The jails were crowded. Families were broken up. Many were banished to foreign lands. Yet God was with his people, and persecution could not prevail to silence their testimony. Many were driven across the ocean to America, and here laid the foundations of civil and religious liberty which have been the bulwark and glory of our country. {4SP 174.1}
§25
正如使徒的日子一样，逼迫反而推广了福音。约翰.班扬在挤满了荒淫的罪人和凶恶的重犯的污浊监狱之中，却能呼吸天上的气氛；他在那里写了一本奇妙的寓言，就是从将亡城到天城的《天路历程》。从贝德福德监狱所发出的这个声音，以生动的感化力向人的心灵说话达二百余年之久。班扬所著的《天路历程》和《罪魁领受大恩》这两本书曾引领了许多人走到生命的路上。{4SP 174.2}
§26
As in apostolic days, the persecution turned out rather to the furtherance of the gospel. In a loathsome dungeon crowded with profligates and felons, John Bunyan breathed the very atmosphere of Heaven, and there he wrote his wonderful allegory of the pilgrim’s journey from the land of destruction to the celestial city. For two hundred years that voice from Bedford jail has spoken with thrilling power to the hearts of men. Bunyan’s “Pilgrim’s Progress” and “Grace Abounding to the Chief Sinners,” have guided many feet into the path of life. {4SP 174.2}
§27
巴克斯特、弗拉维尔、阿利因，以及其他有才能，有学识并有丰富基督徒经验的人相继兴起，为那“从前一次交付圣徒的真道”作勇敢的争辩。这些人虽然被世上的统治者剥夺公权并失去法律的保障，但他们所成就的工作乃是永远不能磨灭的。弗拉维尔的《生命之泉》和《蒙恩之法》曾教导了成千的人怎样把自己的心灵交给基督保守。巴克斯特的《改正的牧师》曾使许多渴望上帝工作复兴的人获益不浅。他所著的《圣徒永远的安息》使许多人得到那“为上帝的子民存留”的安息（来4:9）。{4SP 175.1}
§28
Baxter, Flavel, Alleine, and other men of talent, education, and deep Christian experience, stood up in valiant defense of “the faith once delivered to the saints.” The work accomplished by these men, proscribed and outlawed by the rulers of this world, can never perish. Flavel’s “Fountain of Life” and “Method of Grace” have taught thousands how to commit the keeping of their souls to Christ. Baxter’s “Reformed Pastor” has proved a blessing to many who desire a revival of the work of God, and his “Saints’ Everlasting Rest” has done its work in leading souls to the “rest that remaineth for the people of God.” {4SP 175.1}
§29
一百年之后，在属灵的黑暗日子，怀特腓德和卫斯理弟兄二人，出来为上帝作传播真光的人。当时英国的人民在国教的治理之下，已经渐渐陷到宗教堕落的地步，甚至他们的宗教与异教几乎没有什么分别。自然宗教成了教牧人员喜爱研究的题目，并组成了他们神学的主要部分。上流社会的人蔑视敬虔，并自夸高人一等，不受他们所谓“敬虔之狂热”的影响。至于下流社会的人则大都无知，并沉溺于恶习之中，而教会却已没有勇气或信心去挽救倒下的真理事业了。{4SP 175.2}
§30
A hundred years later, in a day of great spiritual darkness, Whitefield and the Wesleys appeared as light-bearers for God. Under the rule of the established church, the people of England had lapsed into a state of religious declension hardly to be distinguished from heathenism. Natural religion was the favorite study of the clergy, and included most of their theology. The higher classes sneered at piety, and prided themselves on being above what they called its fanaticism. The lower classes were grossly ignorant, and abandoned to vice, while the church had no courage or faith to any longer support the downfallen cause of truth. {4SP 175.2}
§31
怀特腓德和卫斯理兄弟过去既为自己失丧的状况经受长期和严厉的自责，就为自己的工作作了准备；同时为要使他们能像基督的精兵一样忍受苦难起见，他们已经过了火炼的试验，在大学里并在开始服务的时候遭讥诮，侮辱和逼迫。他们不敬虔的同学轻蔑地称他们和一些同情他们的人为“美以美派”（即，循道宗，就是卫理公会派，英文“纪律严格之意”）──现在这倒成了英美各国一个最大的基督教宗派所珍重的名字。{4SP 175.3}
§32
Whitefield and the Wesleys were prepared for their work by long and sharp personal convictions of their own lost condition; and that they might be able to endure hardness as good soldiers of Christ, they were subjected to the fiery ordeal of scorn, derision, and persecution, both in the university and as they were entering the ministry. They and a few others who sympathized with them were contemptuously called Methodists by their ungodly fellow-students,—a name which is at the present time regarded as honorable by one of the largest denominations in England and America. {4SP 175.3}
§33
他们既是英国国教的教友，就固守她敬拜的仪式。但主已经在圣经中向他们提出一个更高的标准。圣灵督促他们传讲基督并祂钉十字架的福音。有至高者的能力随着他们的工作。千万人信服并真心悔改了。这些羊群必须受到保护，脱离残暴豺狼的伤害。卫斯理本来没有意思成立一个新的宗派，只是在所谓“美以美团契”的名义之下把信徒组织起来。{4SP 176.1}
§34
They were members of the Church of England, and were strongly attached to her forms of worship; but the Lord had presented before them in his word a higher standard. The Holy Spirit urged them to preach Christ and him crucified. The power of the Highest attended their labors. Thousands were convicted and truly converted. It was necessary that these sheep be protected from ravening wolves. Wesley had no thought of forming a new denomination, but he organized them under what was called the Methodist Connection. {4SP 176.1}
§35
这些传教士所遭遇之国教的反对，乃是不可思议而难以忍受的。但上帝凭着祂的大智慧执掌万事，使改革工作从教会内部开始。如果改革工作完全由教会外面而来，它就不能普及到最有需要的地方。但领导奋兴的传道士既是教会的工作人员，并在教会范围之内随地有机会进行工作，所以真理就能进入那藉其他方法所不能进入的地方。有一部分教牧人员在属灵的麻木状态中奋兴起来，就在他们自己的教区热心传道。那些因形式主义而死气沉沉的教会都变成生气勃勃了。{4SP 176.2}
§36
Mysterious and trying was the opposition which these preachers encountered from the established church; yet God, in his wisdom, had overruled events to cause the reform to begin where it did. Had it come wholly from without, it would not have penetrated where it was so much needed. As the revival preachers were churchmen, and labored within the pale of the church wherever they could find opportunity, the truth had an entrance where the doors would otherwise have remained closed. Some of the clergy were roused from their moral stupor, and became zealous preachers in their own parishes. The churches that had been petrified by formalism were quickened into life. {4SP 176.2}
§37
恩赐不同的人成就了各自不同的工作。他们在教义的认识方面虽然见解稍有出入，但各人还是受到上帝圣灵的感动，在引人归向基督的大前提之下联合一致。怀特腓德和卫斯理兄弟之间意见的不同，有一次险些造成分裂；但是他们既在基督的学校中学会了温柔，所以互相忍耐和彼此相爱的心终于使他们言归于好。正当谬道和罪孽充斥各地，罪人行将败亡的时候，他们哪里还有工夫彼此争辩呢？他们一起工作一同祈祷，当他们在共同的园地里播撒福音的种子时，他们的友谊增强了。{4SP 176.3}
§38
Men of different gifts performed their appointed work. They did not harmonize upon every point of doctrine, but all were moved by the Spirit of God, and united in the absorbing aim to win souls to Christ. The differences between Whitefield and the Wesleys threatened at one time to create alienation; but as they learned meekness in the school of Christ, mutual forbearance and charity reconciled them. They had no time to dispute, while error and iniquity were teeming everywhere, and sinners were going down to ruin. They labored and prayed together, and their friendship was strengthened as they sowed the gospel seed in the same fields. {4SP 176.3}
§39
这些上帝的仆人所行走的乃是一条崎岖的道路。许多有势力和有学识的人尽力要反对他们。过了一时，许多教牧人员也对他们表示坚决的敌意，多处教堂的门就关闭起来，要拒绝这纯洁的信仰和宣传的人。许多教牧人员在讲台上公然排斥他们，结果挑动了社会中黑暗、无知和罪恶的力量。约翰.卫斯理多次完全是因上帝为他所施行的奇事，方能幸免于死。有一次当一群暴徒前来攻击他，他似乎没有逃生之路时，有一位天使装成人的形状来到他旁边，于是暴徒倒退，上帝的仆人就得以从危险之地平平安安地走出来了。{4SP 177.1}
§40
The servants of God trod a rugged path. Men of influence and learning employed their powers against them. After a time many of the clergy manifested determined hostility, and the doors of the churches were closed against a pure faith and those who proclaimed it. The course of the clergy in denouncing them from the pulpit, aroused the elements of darkness, ignorance, and iniquity. Again and again did John Wesley escape death by a miracle of God’s mercy. When the rage of the mob was excited against him, and there seemed no way of escape, an angel in human form came to his side, the mob fell back, and the servant of Christ passed in safety from the place of danger. {4SP 177.1}
§41
早期的美以美会教徒——平信徒和传道人一样——时常遭受教友和因他们的谰言而激怒的暴徒的讥诮与逼迫。他们常被传到法庭受审——当时的法庭徒有其名，实际上根本不按律法行事。他们时常遭受逼迫他们之人的残害。暴徒挨家挨户捣毁家具什物，任意抢掠并蛮横虐待男女和儿童。有几次他们竟张贴布告，号召凡愿帮助打破窗户抢劫美以美会信徒之住家的，某日某时在某地集合。这些公开违反国家和上帝律法的行为竟被当局默许，连一句责备的话也没有。他们竟发动一种有组织的逼迫，而他们所逼迫之对象的唯一“错误”，就是设法把罪人的脚步从灭亡的路上转向圣洁的路上去。{4SP 177.2}
§42
The Methodists of those early days—people as well as preachers—endured ridicule and persecution, alike from church-members and from the openly irreligious who were inflamed by their misrepresentations. They were arraigned before courts of justice—such only in name, for justice had no place in the courts of that time. Often they suffered violence from their persecutors. Mobs went from house to house, destroying furniture and goods, plundering whatever they chose, and brutally abusing men, women, and children. In some instances, public notices were posted, calling upon those who desired to assist in breaking the windows and robbing the houses of the Methodists to assemble at a given time and place. These open violations of all law, human and divine, were allowed to pass without a reprimand. A systematic persecution was carried on against a people whose only fault was that of seeking to turn the feet of sinners from the path of destruction to the path of holiness. {4SP 178.2}
§43
约翰.卫斯理提到那控告他和他同伴的罪状说：“有人说这等人所传的道理是虚伪，错谬而狂热的；又说，这些是新奇的教义，从来没有人听过，到了最近才有人传讲；又说他们是教友派、狂热派、罗马教徒。这整套荒谬的控告已经证明为毫无根据，我们所传的道理每一部分都完全显明为圣经中明白的道理，并且是按着我们教会的解经法来解释的。所以只要圣经是真的，我们的道理就不可能是虚伪或错谬的。”“其他的控告说：‘他们的道理太严格了；他们把天国的道路弄得太狭窄了。’这的确是基本的原因，（而且有一个时期这几乎是他们反对真理的唯一原因），它也是一切其他反对真理之种种借口的实在动机。但是这些信徒是不是把天国的道路弄得比我们的主和祂使徒所宣讲的更为狭窄呢？难道现代信徒的道理比圣经的道理更为严格吗？你只要思考以下几节经文就可以明白了：‘你要尽心，尽性，尽意，尽力，爱主你的上帝；又要爱邻舍如同自己’（路10:27）。‘凡人所说的闲话，当审判的日子，必要句句供出来’（太12:36）。‘所以你们或吃或喝，无论作什么，都要为荣耀上帝而行’（林前10:31）。{4SP 178.1}
§44
Said John Wesley, referring to the charges against himself and his associates: “Some allege that the doctrines of these men are false, erroneous, and enthusiastic; that they are new and unheard-of till of late; that they are Quakerism, fanaticism, popery. This whole pretense has been already cut up by the roots, it having been shown at large that every branch of this doctrine is the plain doctrine of Scripture interpreted by our own church. Therefore it cannot be false or erroneous, provided the Scripture be true.” “Others allege that their doctrines are too strict; they make the way to Heaven too narrow; and this is in truth the original objection, as it was almost the only one for some time, and is secretly at the bottom of a thousand more which appear in various forms. But do they make the way to Heaven any narrower than our Lord and his apostles made it? Is their doctrine stricter than that of the Bible? Consider only a few plain texts: ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ [Luke 10:27.] ‘Every idle word that men shall speak, they shall give account thereof in the day of Judgment.’ [Matthew 12:36.] ‘Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.’ [1 Corinthians 10:31.] {4SP 178.1}
§45
“如果这一等人所讲的道理比这些话更为严格，他们就该受谴责；但你的良心知道事实并非如此。谁能稍微放松一点而不破坏上帝的话呢？哪一个‘上帝奥秘事的管家’（见林前4:1）能改变这神圣经典的任何一部分而还可以算为忠心的执事呢？断乎不是。他不能减少什么；也不能减轻什么；他必须向众人宣明，‘我不能降低圣经的标准来迎合你的口味。你必须上来迎合圣经的标准，否则，你必永远灭亡。’这就是许多人说‘这些人没有人情’的实在原因！他们真是没有人情吗？在哪一方面呢？难道他们没有推食食人，解衣衣人吗？不是的，问题不在这里；他们在这一方面并无缺欠。他们乃是在判断人的事上那么没有人情；他们认为除了那些依从他们道路的人之外，没有人能得救。”{4SP 179.1}
§46
“If their doctrine is stricter than this, they are to blame; but you know in your conscience it is not. And who can be one jot less strict without corrupting the word of God? Can any steward of the mysteries of God be found faithful if he change any part of that sacred deposition?—No; he can abate nothing; he can soften nothing; he is constrained to declare to all men, I may not bring down the Scriptures to your taste. You must come up to it, or perish forever. The popular cry is, The uncharitableness of these men! Uncharitable, are they? In what respect? Do they not feed the hungry and clothe the naked? No; that is not the thing; they are not wanting in this, but they are so uncharitable in judging; they think none can be saved but those who are of their own way.” {4SP 179.1}
§47
当时反对那些传讲圣经真理之人的论调与今日的论调多么相似啊。{4SP 179.2}
§48
How similar are the arguments urged against those who present the truths of God’s word applicable to this time. {4SP 179.2}
§49
在教会的许多改革家当中，那些维护一般人——连改正教徒在内——所疏忽之真理的人应该获有特别尊贵的地位。这些人坚持第四条诫命依然有效，而且人人有责任遵守圣经中的安息日。当宗教改革运动将那笼罩着全基督教界的黑暗驱散时，这才发现在许多地方依然有遵守安息日的人。从来没有哪一等基督徒象那些尊重安息日的基督徒那样一直受到一般历史学家的不公平待遇。他们被诬蔑为半犹太化的人，要不就被斥为迷信而狂热的人。他们根据圣经提出的信仰论据所遭遇的反对今日仍在叫嚣着：祖辈，祖辈的做法！古人的遗传，教会的权威！{4SP 179.3}
§50
Among the reformers of the church an honorable place should be given to those who stood in vindication of a truth generally ignored, even by Protestants,—those who maintained the validity of the fourth commandment, and the obligation of the Bible Sabbath. When the Reformation swept back the darkness that had rested down on all Christendom, Sabbath-keepers were brought to light in many lands. No class of Christians have been treated with greater injustice by popular historians than have those who honored the Sabbath. They have been stigmatized as semi-Judaizers, or denounced as superstitious and fanatical. The arguments which they presented from the Scriptures in support of their faith were met as such arguments are still met, with the cry, The Fathers, the Fathers! ancient tradition, the authority of the church! {4SP 179.3}
§51
路德和他的同工为上帝成就了一番伟大的工作。但他们既是从罗马教会出来的，并且自己曾经相信并宣传过她的教义，所以若要他们辨识其中一切的谬误，就未免要求过高。他们的工作乃是要挣断罗马的枷锁并把圣经交给世人；然而还有重要的真理是他们所没有发现的，也有严重的错误是他们所没有丢弃的，他们多数依然遵守星期日和其他天主教的节期。固然，他们不以之为出于上帝的权威，但他们总相信他们应该遵守这日作为一般人所承认的崇拜的日子。{4SP 180.1}
§52
Luther and his co-laborers accomplished a noble work for God; but, coming as they did from the Roman Church, having themselves believed and advocated her doctrines, it was not to be expected that they would discern all these errors. It was their work to break the fetters of Rome, and to give the Bible to the world; yet there were important truths which they failed to discover, and grave errors which they did not renounce. Most of them continued to observe the Sunday with other papal festivals. They did not, indeed, regard it as possessing divine authority, but believed that it should be observed as a generally accepted day of worship. {4SP 180.1}
§53
然而他们当中也有一些人尊重第四诫的安息日。卡尔斯达特的信仰和实践就是这样的，还有其他人与他联合一致。为道殉身的约翰.弗黎斯曾帮助廷达尔翻译圣经，他是这样论到自己关于安息日的见解的：“犹太人的星期六有上帝的道支持，因为它是第七日，而他们奉命将第七日守为严肃的日子。我们却没有上帝的道支持，却遭到这道的反对，因为我们没有象犹太人那样遵守第七日，反倒遵守第一日，这日不是上帝的律法所吩咐人遵守的。”{4SP 180.2}
§54
There were some among them, however, who honored the Sabbath of the fourth commandment. Such was the belief and practice of Carlstadt, and there were others who united with him. John Frith, who aided Tyndale in the translation of the Scriptures, and who was martyred for his faith, thus states his views respecting the Sabbath: “The Jews have the word of God for their Saturday, since it is the seventh day, and they were commanded to keep the seventh day solemn. And we have not the word of God for us, but rather against us; for we keep not the seventh day, as the Jews do, but the first, which is not commanded by God’s law.” {4SP 180.2}
§55
一百年之后，约翰.特拉斯克承认了对真安息日的义务，并且用笔用口捍卫它。他不久就被英国教会的逼迫势力叫去作交待。他宣称圣经足以作宗教信仰的指南，并且主张民政当局在有关救恩的问题上不应控制人的良心。他被带到臭名昭著的星室法庭受审，在那里就安息日进行了长时间的讨论。特拉斯克不愿背离上帝的命令去守人的吩咐。他因此被定罪，且被判处上颈手枷，当众受鞭打，直到弗利特监狱，然后就被囚在那里。这个残忍的判决得到了执行，过了一段时间之后，他的精神崩溃了。他在监牢里受了一年的苦，然后放弃了信仰。要是他能忍受得住，并且赢得殉道者的冠冕就好了！{4SP 181.1}
§56
A hundred years later, John Trask acknowledged the obligation of the true Sabbath, and employed voice and pen in its defense. He was soon called to account by the persecuting power of the Church of England. He declared the sufficiency of the Scriptures as a guide for religious faith, and maintained that civil authorities should not control the conscience in matters which concern salvation. He was brought for trial before the infamous tribunal of the Star Chamber, where a long discussion was held respecting the Sabbath. Trask would not depart from the injunctions and commandments of God to obey the commandments of men. He was therefore condemned, and sentenced to be set upon the pillory, and thence to be publicly whipped to the fleet, there to remain a prisoner. This cruel sentence was executed, and after a time his spirit was broken. He endured his sufferings in the prison for one year, and then recanted. Oh that he had suffered on, and won a martyr’s crown! {4SP 181.1}
§57
特拉斯克的妻子也是守安息日的。就连她的敌人们都宣布她是一个有许多美德的女人，可资全体基督徒效法。她是一位公认的优秀教师，且因细心照顾穷人而闻名。她的敌人们说：“她自称这样做是出于良心，因为她相信自己必有一天要照着本身所行的一切事受审判。所以她决心按照最安全的准则而行，宁愿有背于而不是有利于她私人的利益。”可是她却被宣布为具有一种奇怪的精神，无比固执地坚持她自己的意见，这就毁了她。其实，她选择顺从上帝的道而不是人的遗传。这位高贵的妇人最终被捕，身陷囹圄。对她的控告是，她教导一周只有五天，并且在星期六休息，众所周知她是遵守第四条诫命才这么做的。她并没有被控告犯有什么罪行，她行事的动机是她被控告的惟一根据。{4SP 181.2}
§58
The wife of Trask was also a Sabbath-keeper. She was declared, even by her enemies, to be a woman endowed with many virtues worthy the imitation of all Christians. She was a school-teacher of acknowledged excellence, and was noted for her carefulness in dealing with the poor. “This,” said her enemies, “she professed to do out of conscience, as believing she must one day come to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interest.” Yet it was declared that she possessed a spirit of strange, unparalleled obstinacy in adhering to her own opinions, which spoiled her. In truth, she chose to obey the word of God in preference to the traditions of men. At last this noble woman was seized and thrust into prison. The charge brought against her was that she taught only five days in the week, and rested on Saturday, it being known that she did it in obedience to the fourth commandment. She was accused of no crime; the motive of her act was the sole ground of complaint. {4SP 181.2}
§59
逼迫她的人常去看她，他们用最狡猾的论据引诱她放弃她的信仰。她在回复时请求他们根据圣经说明她错了，并且力陈如果星期日确实是圣日，这事必定会在圣经中说明的。但他们拿不出圣经的证据，却劝她抑制她的信念并相信教会所宣布为对的东西。{4SP 182.1}
§60
She was often visited by her persecutors, who employed their most wily arguments to induce her to renounce her faith. In reply, she begged them to show from the Scriptures that she was in error, and urged that if Sunday were really a holy day, the fact must be stated in the word of God. But in vain she asked for Bible testimony. She was exhorted to smother her convictions, and believe what the church declared to be right. {4SP 182.1}
§61
她不肯通过放弃真理来换得自由。上帝的应许支持了她的信心：“你将要受的苦你不用怕。魔鬼要把你们中间几个人下在监里，叫你们被试炼，你们必受患难十日。你务要至死忠心，我就赐给你那生命的冠冕”（启2:10）。这个虚弱的女人被监禁了十六年，备尝艰辛和痛苦。惟有上帝的案卷才能证实她在那些消磨人的年月忍受了什么。她忠心地为真理作了见证；她忍耐到底，坚韧不屈，直到死亡将她解脱。{4SP 182.2}
§62
She refused to purchase liberty by renouncing the truth. The promises of God sustained her faith: “Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison that ye may be tried.” “Be thou faithful unto death, and I will give thee a crown of life.” [Revelation 2:10.] For nearly sixteen years this feeble woman remained a prisoner, in privation and great suffering. The book of God alone can testify what she endured during those weary years. Faithfully she witnessed for the truth; her patience and fortitude failed not until she was released by death. {4SP 182.2}
§63
她虽然在世上被诬蔑有了恶名，但在天上的记录中却是有尊荣的。她被登记在那些遭受追捕、诽谤、驱逐、监禁和殉道的人中间；“本是世界不配有的人”（来11:38）。“万军之耶和华说：在我所定的日子，他们必属我，特特归我”（玛3:17）。{4SP 182.3}
§64
Her name was cast out as evil on earth, but it is honored in the heavenly records. She was registered among the number who have been hunted, maligned, cast out, imprisoned, martyred; “of whom the world was not worthy.” “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels.” [Malachi 3:17.] {4SP 182.3}
§65
上帝凭祂的深谋远虑，保存了少数因遵守第四诫而受难之人的历史，然而有许多人为同一个真理而忍受了逼迫和殉道，却不为人知。压迫这些跟从基督之人的人虽然自称改正教徒；却否认了改正教教义的基本原则——圣经，惟有圣经才是信仰和实践的准则。他们轻蔑地丢弃了圣经的见证。这种精神依然活跃着，而且在我们接近末时的时候必日益增长。那些尊重圣经的安息日的人，甚至现在就被基督教界大部分的人称为任性顽固的人，逼迫的火焰向他们再度燃起的时候不远了。{4SP 183.1}
§66
God has, in his providence, preserved the history of a few of those who suffered for their obedience to the fourth commandment; but there were many, of whom the world knows nothing, who for the same truth endured persecution and martyrdom. Those who oppressed these followers of Christ called themselves Protestants; but they abjured the fundamental principle of Protestantism,—the Bible and the Bible only as the rule of faith and practice. The testimony of the Scriptures they thrust from them with disdain. This spirit still lives, and it will increase more and more as we near the close of time. Those who honor the Bible Sabbath are even now pronounced willful and stubborn by a large share of the Christian world, and the time is not far distant when the spirit of persecution will be manifested against them. {4SP 183.1}
§67
在十七世纪，英国有几个严守安息日的教会，同时有数百守安息日的人分散在该国各地。他们的努力使这个真理很早就在美国扎根了。1620年移居美洲的英国清教徒在普利茅斯登陆之后不到半个世纪，伦敦守安息日的信徒就派他们中的一员在新大陆树起了安息日改革的旗帜。这位传道士主张：在西奈山颁布的十诫是永不改变的道德律法，敌基督的势力想要改变节期和律法，并将安息日从第七日改到了第一日。在罗得岛的纽波特，有几个教友接受了这些观点，可是依旧留在他们原来的教会数年之久。守安息日的人和守星期日的人终于有了难题要解决，前者便被迫退出教会，以便能平安地遵守上帝的圣日。他们不久就成立了一个组织，从而在美国就有了第一个守安息日的教会。这些守安息日的人自以为他们能遵守第四诫而仍与守星期日的人保持联络。对他们和后来的世代来说，这种联合不存在原是一个福气，因为如果继续保持这种联络，最终就会使上帝圣安息日的亮光熄灭在黑暗里。{4SP 183.2}
§68
In the seventeenth century there were several Sabbatarian churches in England, while there were hundreds of Sabbath-keepers scattered throughout the country. Through their labors this truth was planted in America at an early date. Less than half a century after the landing of the pilgrims at Plymouth, the Sabbath-keepers of London sent one of their number to raise the standard of Sabbath reform in the new world. This missionary held that the ten commandments as they were delivered from Mount Sinai are moral and immutable, and that it was the antichristian power which thought to change times and laws, that had changed the Sabbath from the seventh to the first day. In Newport, R. I., several church-members embraced these views, yet continued for some years in the church with which they had previously been connected. Finally there arose difficulty between the Sabbatarians and the Sunday observers, and the former were compelled to withdraw from the church, that they might peaceably keep God’s holy day. Soon after, they entered into an organization, thus forming the first Sabbath- keeping church in America. These Sabbath-keepers had flattered themselves that they could obey the fourth commandment and yet remain connected with Sunday observers. It was a blessing to them and to after-generations that such a union could not exist; for had it continued, it would eventually have caused the light of God’s holy Sabbath to go out in darkness. {4SP 183.2}
§69
数年之后，在新泽西州成立了一个教会。一位热心遵守星期日的人曾责备一个人在星期日作工，那人便要他从圣经拿出权威论据。他在查考圣经时发现上帝的命令要人守第七日而不是第一日，他就立刻开始遵守第七日。通过他的努力，兴建了一个守安息日的教会。{4SP 184.1}
§70
Some years later, a church was formed in New Jersey. A zealous observer of Sunday, having reproved a person for laboring on that day, was asked for his authority from the Scriptures. On searching for this he found, instead, the divine command for keeping the seventh day, and he began at once to observe it. Through his labors a Sabbatarian church was raised up. {4SP 184.1}
§71
从那时起，这项工作便逐渐扩展，直到有数千人开始遵守安息日。在该国的第七日浸信会信徒中，有许多才华横溢，饱学而虔诚的人。他们成就了一项伟大的善工，因为他们捍卫古老的安息日已有两百年之久。{4SP 184.2}
§72
From that time the work gradually extended, until thousands began the observance of the Sabbath. Among the Seventh-day Baptists of this country have been men eminent for talent, learning, and piety. They have accomplished a great and good work as they have stood for two hundred years in defense of the ancient Sabbath. {4SP 184.2}
§73
在十九世纪，很少有人象J. W.莫顿长老那样勇敢地支持这个真理。他支持安息日的努力和著作已使许多人遵守安息日。他曾被改革宗长老会派往海地担任传道士。他手中得到了守安息日之人书报，仔细查考了这个问题之后，他就确信第四条诫命要求人遵守第七日安息日。他没有停下来考虑自己的利益，而是立即决心顺从上帝。他回到家乡，表明了他的信仰，便因异端的罪名受到审问，并被改革宗长老会开除，不许他提出支持自己立场的理由。{4SP 185.1}
§74
In the present century few have taken a nobler stand for this truth than was taken by Eld. J. W. Morton, whose labors and writings in favor of the Sabbath have led many to its observance. He was sent as a missionary to Hayti by the Reformed Presbyterians. Sabbatarian publications fell into his hands, and after giving the subject a careful examination, he became satisfied that the fourth commandment requires the observance of the seventh-day Sabbath. Without waiting to consider his own interests, he immediately determined to obey God. He returned home, made known his faith, was tried for heresy, and expelled from the Reformed Presbyterian Church without being allowed to present the reasons for his position. {4SP 185.1}
§75
长老会的宗教会议不准莫顿长老听讼就定了他的罪，乃是偏狭精神存在的一个明证，甚至那些自称新教改革家的人中间也有这种精神。无穷上帝的宝座在天上，祂屈尊对祂的百姓说：“你们来，我们彼此辩论”（赛1:18），可是软弱易犯错的人却不肯与他们的弟兄讲理。他们随时准备责难一个接受了他们所没有接受之任何亮光的人——好像上帝曾保证除了给他们的亮光不再给任何人更多亮光似的。这就是每一个时代反对真理之人的做法。他们忘了圣经的声明：“散布亮光是为义人”（诗97:11）。“义人的路好像黎明的光，越照越明，直到日午”（箴4:18）。一班自称改革者的子民停止改革的时候，实在是一件可悲的事。{4SP 185.2}
§76
The course of the Presbyterian synod in condemning Eld. Morton without granting him a hearing, is an evidence of the spirit of intolerance which still exists, even among those claiming to be Protestant reformers. The infinite God, whose throne is in the heavens, condescends to address his people, “Come now, and let us reason together;” [Isaiah 1:18.] but frail, erring men proudly refuse to reason with their brethren. They stand ready to censure one who accepts any light which they have not received—as though God had pledged himself to give no more light to any one than he had given to them. This is the course pursued by opposers of the truth in every age. They forget the declaration of the Scriptures, “Light is sown for the righteous.” [Psalm 97:11.] “The path of the just is as the shining light, that shineth more and more unto the perfect day.” [Proverbs 4:18.] It is a sad thing when a people claiming to be reformers cease to reform. {4SP 185.2}
§77
只要自称的基督徒肯细心而且虔诚地将自己的观点与圣经相对照，撇弃一切骄傲的意见和争取高位的欲望，就必有大量的亮光照在如今在错谬的黑暗中徘徊的各教会。主的子民能够听从的速度有多快，祂就会多么快地向他们显明他们在教义上的错误和品格上的缺陷。祂在每一个时代都兴起人来，使他们有资格去做他们的时代所需要的特殊工作。但祂没有把祂要赐给世界的全部亮光交给他们中的任何一个人。智慧并没有与他们一同死去。上帝的旨意不是要改革的工作与路德的生命一同结束；祂的旨意也不是要基督徒的信仰在卫斯理死时就变成僵化的陈规。改革的工作是渐进的。往前走，乃是我们伟大领袖的命令，——前进直到得胜。{4SP 186.1}
§78
If professed Christians would but carefully and prayerfully compare their views with the Scriptures, laying aside all pride of opinion and desire for the supremacy, a flood of light would be shed upon the churches now wandering in the darkness of error. As fast as his people can bear it, the Lord reveals to them their errors in doctrine and their defects of character. From age to age he has raised up men and qualified them to do a special work needed in their time. But to none of these did he commit all the light which was to be given to the world. Wisdom does not die with them. It was not the will of God that the work of reform should cease with the going out of Luther’s life; it was not his will that at the death of the Wesleys the Christian faith should become stereotyped. The work of reform is progressive. Go forward, is the command of our great Leader,—forward unto victory. {4SP 186.1}
§79
我们若是做与我们的前辈所做相同的工作，就不会蒙上帝悦纳和器重。在真理展开的过程中，我们与他们所处的位置不同。我们若要象他们一样得蒙上帝的悦纳和器重，就必须善用那照在我们身上的亮光；我们必须做他们若是生活在我们的日子就会做的事。路德和卫斯理是他们那个时代的改革家。我们的本分是继续改革的工作。我们若是疏忽听从亮光，亮光就会变成黑暗；而且黑暗的程度必与所拒绝的亮光相称。{4SP 186.2}
§80
We shall not be accepted and honored of God in doing the same work that our fathers did. We do not occupy the position which they occupied in the unfolding of truth. In order to be accepted and honored as they were, we must improve the light which shines upon us, as they improved that which shone upon them; we must do as they would have done, had they lived in our day. Luther and the Wesleys were reformers in their time. It is our duty to continue the work of reform. If we neglect to heed the light, it will become darkness; and the degree of darkness will be proportionate to the light rejected. {4SP 186.2}
§81
上帝的先知宣布在末后的日子知识必增长。有新的真理要启示给谦卑寻求的人。圣经的教训要摆脱缠累着它们的错谬和迷信。未经圣经认可的道理已经得到广泛教导，许多人也诚实地接受了这些错误的道理；然而当真理显明的时候，每一个人就有本分接受。那些容许属世的利益、对名誉的渴望和意见的骄傲使他们与真理隔绝的人，必须因他们的疏忽而向上帝交账。{4SP 186.3}
§82
The prophet of God declares that in the last days knowledge shall be increased. There are new truths to be revealed to the humble seeker. The teachings of God’s word are to be freed from the errors and superstition with which they have been encumbered. Doctrines that are not sanctioned by the Scriptures have been widely taught, and many have honestly accepted them; but when the truth is revealed, it becomes the duty of every one to accept it. Those who allow worldly interests, desire for popularity, or pride of opinion, to separate them from the truth, must render an account to God for their neglect. {4SP 186.3}