第13章 威廉.米勒耳
§1
第十三章 威廉.米勒耳
§2
Chapter 13—William Miller
§3
威廉.米勒耳是一个行为端正，心地诚实的农夫。他虽然一度怀疑圣经是上帝所默示的，但他却是一个真诚追求真理的人，所以上帝特别拣选他宣扬基督快要复临的信息。他像许多其他的改革家一样，幼年曾从贫穷的环境中奋斗出来，因此学会了劳动和克己的重要教训。他的心智是活泼而健全的。他也有渴求知识的欲望。虽然没有享受大学教育的机会，但他好学的天性和慎思明辨的习惯使他成为一个判断稳健和见识渊博的人。{4SP 202.1}
§4
An upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man chosen of God to proclaim the nearness of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty, and had thus learned the great lessons of energy and self-denial. His mind was active and well-developed, and he had a keen thirst for knowledge. Though he had not enjoyed the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. {4SP 202.1}
§5
他德高望重，人人都尊他为一个正直，俭朴和仁厚的君子。他从小就受到宗教的影响。虽然如此，他在成人之后，几乎专门与自然神派为伴，感染到他们的思想。他继续保持这种自由神观点约有十二年之久。到他三十四岁的时候，圣灵感动了他的心，使他感觉到自己是一个罪人。他在过去的信仰中找不到来生指望的保证。他的将来是黑暗而渺茫的。他后来提到这时的情绪说：{4SP 202.2}
§6
He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for his integrity, thrift, and benevolence. In childhood he had been subject to religious impressions; but in early manhood, being thrown almost exclusively into the society of deists, he was led to adopt their sentiments, which he continued to hold for about twelve years. At the age of thirty-four, however, the Holy Spirit impressed his heart with a sense of his condition as a sinner. He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. Referring afterward to his feelings at this time, he said:— {4SP 202.2}
§7
“我一想到灭亡，就不寒而栗。人若真要为自己的行为负责的话，那么人人都必要灭亡了。我头上的天变为铜，脚下的地变为铁。永恒──到底是什么？死亡──到底是什么？我越推究，越得不出其所以然。越思想，越得不到统一的结论。我想不去思考它，可是我却无法控制自己的思想。我真是狼狈可怜，但又不明白其原因何在。我抱怨诉苦，但又不知道怨谁恨谁。我知道有错误，却不知道怎样或到哪里去找真理。我悲哀，却没有希望。” {4SP 203.1}
§8
“Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. Eternity—what was it? And death—why was it? The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions. I tried to stop thinking; but my thoughts would not be controlled. I was truly wretched, but did not understand the cause. I murmured and complained, but knew not of whom. I knew that there was a wrong, but knew not where or how to find the right. I mourned, but without hope.” {4SP 203.1}
§9
他陷于这种境地中数月之久。后来他说：“忽然有一个像救主一样的人物，生动地出现在我心中。我想，或许能有那么良善慈悲的一位愿意亲自救赎我们违犯律法的罪，藉以拯救我们脱离罪的刑罚。我立时感觉到这样的一位必是多么可爱，并想像自己必要投奔在这一位的怀抱之中而依靠祂的怜爱。但问题又来了；我怎能知道这样的一位果真存在呢？除了圣经之外，我找不到其他的凭据可以证明这样的一位救主是存在的，或证明一定有来生。”{4SP 203.2}
§10
In this state he continued for some months. “Suddenly,” he says, “the character of a Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such a One. But the question arose, How can it be proved that such a being does exist? Aside from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state.” {4SP 203.2}
§11
“我看到圣经中正有我所需要的这样的一位救主。但我不明白，若不是上帝所默示的一本书，怎样提出那么完全适应堕落世界之需要的原则呢？结果我就不能不承认圣经必是上帝所启示的。于是圣经成了我的喜乐；我也找到了耶稣为我的良友。对于我，祂成了超乎万人之上的救主；从前我所认为玄秘矛盾的圣经，如今成了我脚前的灯，路上的光。我的心也安定而满足了。我认明主上帝乃是人生苦海中的磐石。这时圣经成了我主要的读物。我能肯定说，我是以极大的兴趣来研究的。我发现人所告诉我的还不到一半。我奇怪自己以前怎么会看不到其中的华美和荣耀，惊讶自己竟然曾经拒绝它。我发现圣经中有我心中所想望的一切美物，对于心灵的每一疾病，它都备有救治之方。我对其他读物完全失了兴趣，只是专心从上帝那里寻求智慧。” {4SP 203.3}
§12
“I saw that the Bible did bring to view just such a Saviour as I needed; and I was perplexed to find how an uninspired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Scriptures, which before were dark and contradictory, now became a lamp to my feet and a light to my path. My mind became settled and satisfied. I found the Lord God to be a Rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could ever have rejected it. I found everything revealed that my heart could desire, and a remedy for every disease of the soul. I lost all taste for other reading, and applied my heart to get wisdom from God.” {4SP 203.3}
§13
米勒耳公开承认了他先前所轻蔑的宗教。可是他那些不信的同伴立时提出许多他自己先前所常用过的论据，来反对圣经的神圣权威。他这时虽然还不能解答，但他推论，圣经既是从上帝而来的启示，就一定是前后一贯的。再者，圣经既是为教训人而赐的，就一定是人所能明白的。于是他决意亲自下手研究，要确定其中每一个表面上的矛盾是否可以统一起来。{4SP 204.1}
§14
He now publicly professed his faith in the religion which he had despised. But his infidel associates were not slow to bring forward all those arguments which he himself had often urged against the divine authority of the Scriptures. He was not then prepared to answer them; but he reasoned, that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man’s instruction, it must be adapted to his understanding. He determined to study the Scriptures for himself, and ascertain if every apparent contradiction could not be harmonized. {4SP 204.1}
§15
他试图摆脱一切先入为主的成见，不用任何解释圣经的书籍，只以串珠边注圣经和经文索引为辅助，来将经文互相对照。他用有规律和有次序的方式进行研究；从《创世记》开始逐节研读，非彻底明白每段经文的意义，就不往下阅读。当他发现一段隐晦难懂的经文时，他的习惯就是拿每一段与这问题有关的其他经文来对照比较。他要让每一个字对于一节经文的题目有其相当的意义。如果他对于该文的见解能与每一个相关的经文没有冲突，其中的困难就算解决了。这样，他何时遇到一段难以明白的经文，他总可以在圣经的其他部分找到解释。当他恳切地祈求上天的光照研读圣经时，那先前似乎艰涩深奥的经文都清楚明了了。他亲身体验到诗人之话的真理：“祢的言语一解开，就发出亮光，使愚人通达”（诗119:130）。{4SP 204.2}
§16
Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. He pursued his study in a regular and methodical manner; beginning with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. Thus whenever he met with a passage hard to be understood, he found an explanation in some other portion of the Scriptures. As he studied with earnest prayer for divine enlightenment, that which had before appeared dark to his understanding was made clear. He experienced the truth of the psalmist’s words, “The entrance of thy words giveth light; it giveth understanding unto the simple.” [Psalm 119:130.] {4SP 204.2}
§17
经过两年的认真研究，他完全满意了。圣经是它自己的解释者。其中所启示真理是一个清晰简明的体系。即便是愚昧的人，也不必误解。“圣经都是上帝所默示的，于教训、督责、使人归正、教导人学义都是有益的”（提后3:16）。“预言从来没有出于人意的，乃是人被圣灵感动说出上帝的话来”（彼后1:21）。“是为教训我们写的，叫我们因圣经所生的忍耐和安慰，可以得着盼望”（罗15:4）。{4SP 205.1}
§18
After two years of careful investigation, he was fully satisfied, that the Bible is its own interpreter; that it is a system of revealed truths so clearly and simply given that the wayfaring man, though a fool, need not err therein; that “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;” [2 Timothy 3:16.] that “prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost;” [2 Peter 1:21.] that it was written “for our learning, that we through patience and comfort of the Scriptures might have hope.” [Romans 15:4.] {4SP 205.1}
§19
他以深切的兴趣用解释其他经文的同样原则，来研究《但以理书》和《启示录》。他发现预言的表号也是他所能明白的，便大为欢喜。有天上的使者引导他的思想，启迪他的悟性，使他能明白上帝的子民迄今还不明白的预言。当他这样一步一步地探索预言的各大系统时，真理的链条就一环一环地向他显明，作为他努力的报赏。最后他得出了严肃的结论：上帝的儿子将在数年后带着能力和荣耀复临。与基督复临和人类宽容时期结束有关的事件，将在1843年左右发生。（关于威廉.米勒耳立场的阐述和对他失望的解释，见附录注释一。）{4SP 205.2}
§20
With intense interest he studied the books of Daniel and the Revelation, employing the same principles of interpretation as in the other scriptures, and found, to his great joy, that the prophetic symbols could be understood. Angels of Heaven were guiding his mind, and opening to his understanding prophecies which had ever been dark to God’s people. Link after link of the chain of truth rewarded his efforts; step by step he traced down the great lines of prophecy, until he reached the solemn conclusion that in a few years the Son of God would come the second time, in power and glory, and that the events connected with that coming and the close of human probation would take place about the year 1843. [For a statement of Wm. Miller’s position and an explanation of his disappointment, see Appendix, note 1.] {4SP 205.2}
§21
他被这些重要的真理所深深感动，感觉自己有责任向世人发出警告。他预料自己必要遭遇不敬虔之人的反对，但深信一切基督徒必要因希望迎见他们所自称敬爱的救主而大为喜乐。他唯一的顾虑就是怕许多人一看到这光荣的拯救那么快就要实现，就会大喜过望，并在还没有充分研究那显明这真理的经文之时，就贸然接受这复临的道理。因此他还迟疑不敢把这道传给人，惟恐自己或许还有错误，因而引领别人走入歧途。于是他再着手复查他所得出的结论的证据，仔细考虑他心中所想到的一切难题。他所能想到的种种非难都在上帝圣言的光照之下消失了，正如雾气在日光之前消散一样。他在这工作上费了五年工夫，以后他就完全确信自己的见解真是准确无误了。他既相信圣经中所那么清楚教导的事，就更深刻地感觉自己有责任将这信息传给人。他说：“当我从事自己的工作时，我耳中不断听见这句话：‘去把世人的危险警告他们。’我也时常想到以下的经文：‘我对恶人说，恶人哪，你必要死；你以西结若不开口警戒恶人，使他离开所行的道，这恶人必死在罪孽之中，我却要向你讨他丧命的罪。倘若你警戒恶人转离所行的道，他仍不转离，他必死在罪孽之中，你却救自己脱离了罪’（结33:8，9）。我觉得恶人若是受到有效的警戒，他们当中必有许多人悔改；倘若他们没有受到警戒，他们丧命的罪或许要在我手中追讨。” {4SP 206.1}
§22
Deeply impressed by these momentous truths, he felt that it was his duty to give the warning to the world. He expected to encounter opposition from the ungodly, but was confident that all Christians would rejoice in the hope of meeting the Saviour whom they professed to love. His only fear was, that in their great joy at the prospect of glorious deliverance, so soon to be consummated, many would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. He therefore hesitated to present it, lest he should be in error, and be the means of misleading others. He was thus led to review the evidences in support of the conclusions at which he had arrived, and to consider carefully every difficulty which presented itself to his mind. He found that objections vanished before the light of God’s word, as mist before the rays of the sun. Five years spent thus, left him fully convinced of the correctness of his position. And now the duty of making known to others what he believed to be so clearly taught in the Scriptures, urged itself with new force upon him. “When I was about my business,” he said, “it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: ‘When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.’ [Ezekiel 33:8, 9.] I felt that if the wicked could be effectually warned, multitudes of them would repent; and that if they were not warned, their blood might be required at my hand.” {4SP 206.1}
§23
这时他开始在有机会的时候私下向人说明自己对于预言的见解，希望有哪一位牧师能感觉到这些预言的重要性，而献身从事宣传的工作。但是他还是排除不了他自己有责任传扬警告的感觉。以下的话仍在他心中萦回不已：“去把这信息传给世人；我要向你讨他们丧命的罪。”他等待了九年之久，可是这重担仍压在他心上。直到1831年他才开始向公众宣讲自己信仰的缘由。{4SP 207.1}
§24
He began to present his views in private as he had opportunity, praying that some minister might feel their force and devote himself to their promulgation. But he could not banish the conviction that he had a personal duty to perform in giving the warning. The words were ever recurring to his mind, “Go and tell it to the world; their blood will I require at thy hand.” For nine years he waited, the burden still pressing upon his soul, until in 1831 he for the first time publicly gave the reasons of his faith. {4SP 207.1}
§25
古时以利沙怎样在耕地赶牛的时候蒙召接受圣职的衣袍，从事先知的工作，照样，威廉.米勒耳蒙召撇弃他的农事来向众人阐明上帝国度的奥秘。他战战兢兢地开始了他的工作，引领他的听众从预言的时期逐步明白基督的第二次显现。当他看到自己的话所引起广泛的兴趣时，他从每一次的努力中得到更多的力量和勇气。{4SP 207.2}
§26
As Elisha was called from following his oxen in the field, to receive the mantle of consecration to the prophetic office, so was Wm. Miller called to leave his plow, and open to the people the mysteries of the kingdom of God. With trembling he entered upon his work, leading his hearers down, step by step, through the prophetic periods to the second appearing of Christ. With every effort he gained strength and courage as he saw the wide-spread interest excited by his words. {4SP 207.2}
§27
威廉.米勒耳虽然很少受过学校的教育，却因与智慧的泉源联络而获得智慧。他拥有坚强的心智能力，有一颗真诚仁爱的心，又有基督徒的谦卑、冷静和自制，他品质高贵。只要人欣赏诚实优秀的品德，就自然会尊敬和重视他。他总是殷勤有礼地对待各人，愿意倾听别人的意见，衡量他们的论据。他心平气和地用上帝的话来试验一切学说和道理；他那正确的理解和透彻的圣经知识，使他能以反驳谬论，揭穿虚谎。{4SP 208.1}
§28
Though he had little of the learning of the schools, he became wise because he connected himself with the Source of wisdom. He possessed strong mental powers, united with true kindness of heart, Christian humility, calmness, and self-control. He was a man of sterling worth, who could not but command respect and esteem wherever integrity of character and moral excellence were valued. He was attentive and affable to all, ready to listen to the opinions of others, and to weigh their arguments. Without passion or excitement he tested all theories and doctrines by the word of God; and his sound reasoning, and intimate knowledge of the Scriptures, enabled him to refute error and expose falsehood. {4SP 208.1}
§29
主本着祂的大怜悯，在刑罚地上的居民之前，总是先藉着祂仆人们的口向他们发出警告。先知阿摩司说：“主耶和华若不将奥秘指示祂的仆人众先知，就一无所行”（摩3:7）。当洪水时代之人的罪孽招致上帝降下洪水时，祂曾先宣明自己的旨意，使他们有机会离弃他们的恶行。祂的警告在他们耳中作响达一百二十年之久，劝他们悔改，免得上帝显示祂的忿怒毁灭他们。但是这个信息在他们看来似乎是无稽的戏言，所以他们不肯相信。他们从不信进展到嘲笑和轻蔑，奚落所受到的警告，认为是非常不可能的事，不值得注意。他们在罪恶中肆无忌惮，竟敢讥诮上帝的使者挪亚，轻视他的劝告，甚至于诬告他是僭越狂妄。他一个人怎敢起来反对地上的一切伟人呢？如果他所传的信息是确实可靠的，为什么人人不都看出其中的真理而相信呢？一个人的主张竟敢反对千万人的智慧！他们不肯相信这警告，也不肯在方舟里避难。{4SP 208.2}
§30
The Lord, in his great mercy, does not bring judgments upon the earth without giving warning to its inhabitants by the mouth of his servants. Says the prophet Amos, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” [Amos 3:7.] When the iniquity of the antediluvians moved him to bring a flood of waters upon the earth, he first made known to them his purpose, that they might have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction. But the message seemed to them an idle tale, and they believed it not. From unbelief they proceeded to scorn and contempt, ridiculing the warning as highly improbable, and unworthy of their notice. Emboldened in their wickedness, they mocked the messenger of God, made light of his entreaties, and even accused him of presumption. How dare one man stand up against all the great men of the earth? If Noah’s message were true, why did not all the world see it and believe it? One man’s assertion against the wisdom of thousands! They would not credit the warning, nor would they seek shelter in the ark. {4SP 208.2}
§31
讥诮的人指出自然界的事物，━━一年四季循环不息，蔚蓝的天空从来没有下过雨，碧绿的原野受夜间的露水所滋润欣欣向荣，——他们喊叫说：“他岂不是说比喻的吗”（结20:49）？他们轻蔑地说传义道的挪亚是一个狂热之徒；于是他们比从前更热中于追求宴乐，更专心于放纵罪行。可是他们的不信并不能阻止所预言之大事的来临。上帝长久容忍他们的罪恶，给他们充足的悔改机会；但到了指定的时候，祂的刑罚就要临到一切拒绝祂恩典的人身上了。{4SP 209.1}
§32
Scoffers pointed to the things of nature,—to the unvarying succession of the seasons, to the blue skies that had never poured out rain, to the green fields refreshed by the soft dews of night,—and they cried out, “Doth he not speak parables?” In contempt they declared the preacher of righteousness to be a wild enthusiast; and they went on, more eager in their pursuit of pleasure, more intent upon their evil ways, than ever before. But their unbelief did not hinder the predicted event. God bore long with their wickedness, giving them ample opportunity for repentance; but at the appointed time his judgments were visited upon the rejecters of his mercy. {4SP 209.1}
§33
关于基督的复临，祂说世上也必有这同样的不信存在。正像挪亚日子的人，“不知不觉洪水来了，把他们全都冲去；人子降临也要这样”（太24:39）。当自命为上帝子民的人和世人联合，随俗浮沉，与他们一同追求上帝所禁止的娱乐时，当世界的奢华成了教会的奢华；众人吃喝嫁娶，展望到世间多年的繁荣时——那时，像晴天霹雳一般，他们光明的幻梦和迷人的希望都必化为泡影。{4SP 209.2}
§34
Christ declares that there will exist similar unbelief concerning his second coming. As the people of Noah’s day “knew not until the flood came and took them all away, so,” in the words of our Saviour, “shall also the coming of the Son of man be.” [Matthew 24:39.] When the professed people of God are uniting with the world, living as they live, and joining with them in forbidden pleasure; when the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity,—then, suddenly as the lightning flashes from the heavens, will come the end of their bright visions and delusive hopes. {4SP 209.2}
§35
上帝古时怎样差遣祂的仆人警告别人洪水将要来到，照样，祂也差遣祂所拣选使者向世人宣告最后审判大日的临近。挪亚时代的人怎样讥诮那传义道之人的预言，照样，在米勒耳的日子，也有许多人讥诮他所传的警告。{4SP 210.1}
§36
As God sent his servant to warn the world of the coming flood, so he sent chosen messengers to make known the nearness of the day of final judgment. But as Noah’s contemporaries laughed to scorn the predictions of the solitary preacher of righteousness, so did many in Miller’s day treat his words of warning. {4SP 210.1}
§37
米勒耳和他的同工在为改正教各教会工作时，遭遇了一种苦毒的仇恨和反对的精神，不亚于路德从罗马教所经历的。路德时代的罗马教徒和米勒耳时代的改正教徒，接受了种种的虚言、错误的理论、人为的形式和习俗，取代了真理之道的教训。在十六世纪，罗马教会不让人看圣经；在十九世纪，当圣经已象秋天的落叶普及各处的时候，改正教会则声称圣经中重要的一部分──那特别适用于本时代的真理──是封闭的，是我们所不能明白的。{4SP 210.2}
§38
In their labors for the Protestant churches, Wm. Miller and his companions encountered a spirit of hatred and opposition little less bitter than that which Luther experienced from Rome. By Romanists in Luther’s time, and by Protestants in the time of Miller, fables, false theories, human forms and customs, were received and honored in place of the teachings of the word of truth. In the sixteenth century the Roman Church withheld the Scriptures from the people; in the nineteenth century, when Bibles are scattered everywhere like leaves of autumn, the Protestant churches teach that an important part of the sacred word—and that portion which brings to view truths especially applicable to our time—is sealed, and cannot be understood. {4SP 210.2}
§39
牧师和信徒都说《但以理书》和《启示录》的预言是人所不能了解或解释的奥秘。但《启示录》的书名就与这种话是相抵触的：“耶稣基督的启示，就是上帝赐给祂，叫祂将必要快成的事指示祂的众仆人。祂就差遣使者晓谕祂的仆人约翰。约翰便将上帝的道和耶稣基督的见证，凡自己所看见的都证明出来。念这书上预言的，和那些听见又遵守其中所记载的，都是有福的；因为日期近了”（启1:1-3）。{4SP 210.3}
§40
Ministers and people have declared the prophecies of Daniel and John to be a collection of mysteries which no one could understand or explain. But the very title of the book of Revelation contradicts these assertions: “The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.” [Revelation 1:1-3.] {4SP 210.3}
§41
先知说：“念这书上预言的，……是有福的。”──有一些不愿意念的人；福气就不是他们的。“和那些听见”的──也有一些人不肯听任何与这预言有关的事，这一等人也得不到福气。“遵守其中所记载的”──许多人不肯留意《启示录》中的警告和教训；这一等人没有一个能得到这所应许的福。凡讥诮预言的题旨，并戏笑其中所严肃提出之表号的人，凡不肯改正自己的生活并预备迎接人子降临的人，都必得不到福气。{4SP 211.1}
§42
Says the prophet, “Blessed is he that readeth”—there are some who will not read; the blessing is not for them. “And they that hear”—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. “And keep those things that are written therein”—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest. {4SP 211.1}
§43
鉴于圣灵的见证，世人怎敢说《启示录》是一个奥秘，是人类的悟性所不能领悟的呢？事实上它乃是一个显明了的奥秘，一本敞开了的书。《启示录》的研究能使人注意《但以理书》的预言。这两卷书提出上帝所赐给世人的最重要的训诲，有关世界历史结束时所要发生的种种大事。{4SP 211.2}
§44
In view of the testimony of Inspiration, how dare ministers teach that the Revelation is a mystery beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history. {4SP 211.2}
§45
基督曾向约翰展开教会的经验中一些旨趣深奥而动人的景象。他看到上帝子民的情况、危险、争战和最后蒙救。他记载了那将要收割地上庄稼的最后信息。那庄稼，或是收入天仓的禾捆，或是捆成捆的稗子预备用火焚烧。基督曾把非常重要的题旨，尤其是有关末期教会的事，显示给他，使一切弃假归真的人都可以得到教训，准备应付那摆在他们面前的危险和斗争。关于那将要临到地上的事，没有一个人是必需留在黑暗之中的。{4SP 211.3}
§46
To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of the last day. Subjects of vast importance were revealed to him especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth. {4SP 211.3}
§47
既然如此，世人为什么普遍地不了解圣经中这重要的一部分呢？为什么一般人不肯查究其中的教训呢？这是黑暗之君深谋远虑的结果，要把那能显明他骗术的一卷书隐蔽起来。正因这缘故，启示者基督预先看到这一场反对研究《启示录》的斗争，所以祂宣布，凡是念，听，并遵守这预言的人，都是有福的。{4SP 212.1}
§48
Why, then, this wide-spread ignorance concerning an important part of Holy Writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the Revelator, foreseeing the warfare that would be waged against the study of the Revelation, pronounced a blessing upon all who should read, hear, and observe the words of the prophecy. {4SP 212.1}
§49
那些相信复临运动是出于上帝的人象路德和他的同工们一样，手中拿着圣经出去，勇敢坚定地面对世上大教师们的反对。许多在神圣的事物上受百姓景仰的人竟被证实既不明白圣经也不晓得上帝的大能。可是他们的无知却使他们更加坚决。他们既不能用圣经来维护自己的立场，就不得不求助于人的言论和道理，诉诸父辈的遗传。{4SP 212.2}
§50
Those who believed that the Advent movement was of God, went forth as did Luther and his co-laborers, with their Bibles in their hands, and with fearless firmness met the opposition of the world’s great teachers. Many to whom the people had looked for instruction in divine things were proved to be ignorant both of the Scriptures and of the power of God. Yet their very ignorance rendered them more determined; they could not maintain their position by the Scriptures, and they were driven to resort to the sayings and doctrines of men, to the traditions of the Fathers. {4SP 212.2}
§51
然而上帝的道才是拥护真理之人惟一能接受的见证。“圣经而且惟有圣经”乃是他们的口令。反对他们的一切论据都是软弱无力的，这使复临信徒看明他们所站的根基何等稳固，同时却使反对他们的人恼火。反对者既缺乏更有力的武器，就采取辱骂虐待，人身攻击的手段。一本正经的神学博士们讥笑威廉.米勒耳是一个既没有学问又软弱无力的对手。因为他解释了但以理和约翰的异象，他们就公然抨击他是一个爱空想的人，以异象和异梦为嗜好。他所提出的最清楚的圣经事实，虽然是无法反驳的，却被他们叫骂为异端、无知、愚蠢、傲慢。{4SP 212.3}
§52
But the word of God was the only testimony accepted by the advocates of truth. “The Bible and the Bible only,” was their watchword. The weakness of all arguments brought against them, revealed to Adventists the strength of the foundation upon which they stood. At the same time it angered their opponents, who, for want of stronger weapons, resorted to personal abuse. Grave doctors of divinity sneered at Wm. Miller as an unlearned and feeble adversary. Because he explained the visions of Daniel and John, he was denounced as a man of fanciful ideas, who made visions and dreams his hobby. The plainest statements of Bible facts, which could not be controverted, were met with the cry of heresy, ignorance, stupidity, insolence. {4SP 212.3}
§53
许多教会向复临信仰的敌人敞开大门，却向支持复临信仰的人关门闭户。艾克博士论到路德的话与不肯听取复临信徒意见的传道人及信徒们的观点是一样的。这位罗马教的捍卫者说：“我对可敬的路德博士的谦卑和虚心感到惊讶，他竟单枪匹马地用这种谦虚反对那么杰出的前辈，从而认定他比至高的教皇、议会、博士和大学师生更了解这些事。”“假如上帝向那么多圣徒和殉道者隐藏了真理，直到这位可敬的神父来到，就肯定令人感到惊讶。”挪亚时代的伟人和智者们就是这么想的，反对威廉.米勒耳的人是这么主张的，那些反对传扬复临信仰和上帝诫命的人仍在坚持这种主张。{4SP 213.1}
§54
Many churches were thrown open to the enemies of the Advent faith, while they were closed against its friends. The sentiments expressed by Doctor Eck concerning Luther were the same that inspired ministers and people to refuse Adventists a hearing. Said the papal champion: “I am surprised at the humility and modesty with which the reverend doctor [Luther] undertakes to oppose, alone, so many illustrious Fathers, thus affirming that he knows more of these things than the sovereign pontiffs, the councils, the doctors, and the universities.” “It would be surprising, no doubt, if God had hidden the truth from so many saints and martyrs until the advent of the reverend father.” Thus thought great and wise men in the days of Noah, thus argued the opponents of Wm. Miller, and thus still argue those who oppose the proclamation of the Advent faith and the commandments of God. {4SP 213.1}
§55
当路德被控告传讲新奇事物时，他说：“我传讲的这些并非新奇的事，而是在维护基督教道理的正确性，这些道理一直为那些特别有责任保护它们的人所忽视，就是为学者和主教们所忽视。我确实不怀疑真理仍在少数人心里。”“贫穷的农夫和天真的儿童在这些日子比教皇、主教或博士们更了解耶稣基督。”当威廉.米勒耳被控告对神学博士们表示轻蔑时，他指出上帝的道为标准，一切的教条和理论都必须受圣经检验。他既知道自己是在真理一边，就毫不惊惶地在自己的工作上勇往直前。{4SP 213.2}
§56
When Luther was accused of preaching novelties, he declared: “These are not novelties that I preach. But I affirm that the doctrines of Christianity have been lost sight of by those whose special duty it was to preserve them; by the learned, by the bishops. I doubt not indeed that the truth has still found an abode in some few hearts.” “Poor husbandmen and simple children in these days understand more of Jesus Christ than the pope, the bishops, or the doctors.” When Wm. Miller was charged with showing contempt for the doctors of divinity, he pointed to the word of God as the standard by which all doctrines and theories must be tested; and, knowing that he had truth on his side, he went forward in his work undismayed. {4SP 213.2}
§57
在每一个时代，上帝都呼召祂的仆人们扬声反对盛行的错谬和众人的罪恶。挪亚蒙召独自站立，警告洪水前的世界。摩西和亚伦独自反对君王与贵胄，术士与哲士，以及埃及大众。以利亚在作见证反对背道的王和百姓时也是独自一人。但以理与他的同伴独自屹立，反对强大君王的法令。多数人通常站在错误和谎言的一边。世人站在神学博士一边，这事并不能证明他们是站在上帝和真理一边。宽门大路吸引众人，而窄门小路只有很少的人想走。{4SP 214.1}
§58
In every age, God has called his servants to lift up their voices against the prevailing errors and sins of the multitude. Noah was called to stand alone to warn the antediluvian world. Moses and Aaron were alone against king and princes, magicians and wise men, and the multitudes of Egypt. Elijah was alone when he testified against an apostate king and a backsliding people. Daniel and his fellows stood alone against the decrees of mighty monarchs. The majority are usually to be found on the side of error and falsehood. The fact that doctors of divinity have the world on their side does not prove them to be on the side of truth and of God. The wide gate and the broad road attract the multitudes, while the strait gate and the narrow way are sought only by the few. {4SP 214.1}
§59
假如传道人和信徒确实想要知道真理，并且照着复临道理的重要性所要求的，认真虔诚地关注了复临的教义，他们原会看出它与圣经是和谐一致的。要是他们与拥护复临教义的人联合同工，原会导致世人从未目睹的上帝工作的复兴。怀特腓德和卫斯理弟兄怎样受圣灵敦促，去唤醒他们那个时代形式化并且贪爱世界的各教会，威廉.米勒耳也怎样受感动去传扬基督的降临和预备工作的必要性。他惟一的罪状就是向世界展开了“先知更确的预言，”使徒彼得说；“你们在这预言上留意，直等到天发亮，晨星在你们心里出现的时候，才是好的”（彼后1:19）。米勒耳向人们力陈预言的真理，不是以苛刻刺耳的方式，而是以一种比其他改革家所采用的更为柔和而令人信服的态度。{4SP 214.2}
§60
If ministers and people had really desired to know the truth, and had given to the Advent doctrine the earnest, prayerful attention which its importance demands, they would have seen that it was in harmony with the Scriptures. Had they united with its advocates in their labors, there would have resulted such a revival of the work of God as the world has never witnessed. As Whitefield and the Wesleys were urged by the Holy Spirit to arouse the formal and world-loving churches of their time, so was Wm. Miller moved to proclaim the coming of Christ and the necessity of a work of preparation. His only offense was that of opening to the world the “sure word of prophecy, whereunto,” says the apostle Peter, “ye do well that ye take heed, as unto a light that shineth in a dark place.” [2 Peter 1:19.] He urged its truths upon the people, not with harshness, but in a more mild and persuasive manner than was employed by other reformers. {4SP 214.2}
§61
米勒耳所遭遇的反对与卫斯理及其同工们所遭遇的非常相似。但愿今日一般的各教会记住，他们所珍爱所纪念的那些人曾忍受来自印刷品和讲台的仇恨、嘲笑和辱骂，与堆积在威廉.米勒耳身上的相同。{4SP 215.1}
§62
The opposition which he encountered was very similar to that which had been experienced by Wesley and his fellow-laborers. Let the popular churches of today remember that the men whose memory they cherish with reverence endured the same hatred, scorn, and abuse from the press and the pulpit that were heaped upon Wm. Miller. {4SP 215.1}
§63
各教会为什么这样不欢迎传讲基督复临的道理呢？当耶稣告诉祂的门徒祂必须与他们分开时，祂说：“我去是为你们预备地方的。我若去为你们预备了地方，就必再来接你们到我那里去”（约14:2, 3）。我们慈悲的救主从橄榄山升天的时候，顾念到祂门徒将来的孤寂和忧郁，所以差遣天使来安慰他们，应许他们，祂必亲自再来，像祂亲自升天一样。当门徒定睛望天要最后见他们所爱之主的一面时，有以下的话引起了他们的注意：“加利利人哪，你们为什么站着望天呢？这离开你们被接升天的耶稣，你们见祂怎样往天上去，祂还要怎样来”（徒1:11）。门徒心中的希望因天使的信息而重新挑旺了。他们“大大欢喜，回耶路撒冷去；常在殿里称颂上帝”（路24:52-53）。他们的欢喜并不是因为耶稣离开了他们，留下他们去应付世上的磨炼和试探，乃是因为天使的保证，说祂必要再来。{4SP 215.2}
§64
Why were the doctrine and preaching of Christ’s second coming so offensive to the churches? When Jesus made known to his disciples that he must be separated from them, he said, “I go to prepare a place for you; and if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also.” [John 14:2, 3.] When he ascended from Olivet, the compassionate Saviour, anticipating the loneliness and sorrow of his followers, commissioned angels to comfort them with the assurance that he would come again in person, even as he went into heaven. As the disciples stood gazing intently upward to catch the last glimpse of him whom they loved, their attention was arrested by the words, “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” [Acts 1:11.] Hope was kindled afresh by the angels’ message. The disciples “returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God.” [Luke 24:52, 53.] They were not rejoicing because Jesus had been separated from them and they were left to struggle with the trials and temptations of the world, but because of the angels’ assurance that he would come again. {4SP 215.2}
§65
那些真正热爱救主的人，不能不快乐欢呼地接受这以上帝的话为根据的信息，就是说：他们的希望和永生所寄托的主将要再来，不再像第一次降临时遭侮辱，受轻视，被拒绝，乃是在能力和荣耀中降临，来救赎祂的子民。宣传基督的降临现在应当与天使向伯利恒的牧羊人显现时一样，是大喜的信息。这些教会既因那上天所赐的信息而生出愤怒和仇恨，就再没有什么确凿的凭据比此更足以证明他们已经离开了上帝。{4SP 216.1}
§66
Those who really love the Saviour cannot but hail with joy a message founded upon the word of God, the He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at his first advent, but in power and glory, to redeem his people. The proclamation of Christ’s coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. There can be no more conclusive evidence that the churches have departed from God than the irritation and animosity excited by this Heaven-sent message. {4SP 216.1}
§67
惟有那些不爱主的人才不愿意祂回来。这种人急切地接受不忠心的仆人们所作的见证：“我的主人必来得迟”（太24:48）。他们在拒绝查考圣经以便知道这些事是否确实如此的同时，却紧紧抓住每一个虚言，将基督的降临推迟到遥远的将来，要不就使之灵意化，说这事应验在耶路撒冷毁灭的时候，或发生在人死的时候。{4SP 216.2}
§68
It is those who do not love the Saviour that desire him to remain away, and such eagerly receive the testimony borne by unfaithful servants, “My Lord delayeth his coming.” [Matthew 24:48.] While they refuse to search the Scriptures to learn if these things are so, they grasp every fable which will put off the coming of Christ into the distant future, or make it spiritual, fulfilled at the destruction of Jerusalem, or taking place at death. {4SP 216.2}
§69
威廉.米勒耳一再敦促说，如果他的道理是错误的，他们就当根据圣经说明他的错误。他在一封给各宗派基督徒的信中写道：“我们所信的，有什么不是你们自己也以之为我们信仰和实践之惟一准则的上帝的道所吩咐我们相信的呢？我们到底犯了什么错，以致遭到你们在讲台和刊物上这样恶毒的非难。你们到底有什么正当的原因来排斥我们相信复临的人于你们的教会和团体之外呢？”“如果我们有错，请指出我们的错在哪里。务要从上帝的圣言中拿出凭据证明我们的错。我们所受的讥诮已经够了；讥诮决不能使我们折服；惟有上帝的话能改变我们的主张。我们的结论是经过深思熟虑，多方祷告，并在圣经中找出凭据之后才得出来的。”{4SP 217.1}
§70
Again and again did Wm. Miller urge that if his doctrine were false, he should be shown his error from the Scriptures. In an address to Christians of all denominations he wrote: “What have we believed that we have not been commanded to believe by the word of God, which you yourselves allow is the rule and the only rule of our faith and practice? What have we done that should call down such virulent denunciations against us from pulpit and press, and give you just cause to exclude us (Adventists) from your churches and fellowship?” “If we are wrong, pray show us wherein consists our wrong. Show us from the word of God that we are in error; we have had ridicule enough; that can never convince us that we are in the wrong; the word of God alone can change our views. Our conclusions have been formed deliberately and prayerfully, as we have seen the evidence in the Scriptures.” {4SP 217.1}
§71
后来他又说道：“我坦率地权衡了反对这些观点的意见，却看不出有一条论据有圣经的根据以致在我看来可以取消我的立场。所以，我不能不本着良心期待我的主，也不能不一有机会就劝诫我的同胞为那件大事做好准备。”{4SP 217.2}
§72
At a later date he stated: “I have candidly weighed the objections advanced against these views; but I have seen no arguments that were sustained by the Scriptures that, in my opinion, invalidated my position. I cannot, therefore, conscientiously refrain from looking for my Lord, or from exhorting my fellow-men, as I have opportunity, to be in readiness for that event.” {4SP 217.2}
§73
他在一封写给一位朋友和同工的信中这样说道：“即使这件大事不会在所指定的时间发生，我也看不出我会伤害我的同胞；因为是我们的救主吩咐我们要期待祂复临并且儆醒预备的。因而，如果我能按照圣经以任何方法说服人们相信一位被钉、复活而且将要复临的救主，我就觉得这是关系永恒福利与幸福的事。我一点不想打扰我们的各教会、传道人、宗教刊物的编辑，也一点不想偏离一直被推荐用来研究圣经的最好的圣经注释或准则。而即使到了今天，我的反对者们也没能说明我背离了我们改正教信仰的古时权威作者们所定的任何准则。我只是按照他们的准则解释了圣经。”{4SP 217.3}
§74
In a letter to a friend and fellow-laborer, he spoke thus: “I could not see that I should harm my fellowmen, even supposing the event should not take place at the time specified; for it is a command of our Saviour to look for it, watch, expect it, and be ready. Then, if I could by any means, in accordance with God’s word, persuade men to believe in a crucified, risen, and coming Saviour, I felt it would have a bearing on the everlasting welfare and happiness of such. I had not a distant thought of disturbing our churches, ministers, religious editors, or departing from the best biblical commentaries or rules which had been recommended for the study of the Scriptures. And even to this day, my opposers have not been able to show where I have departed from any rule laid down by our old standard writers of the Protestant faith. I have only interpreted Scripture in accordance with their rules.” {4SP 217.3}
§75
复临信仰的反对者们非但不根据圣经理论，反而选择使用讥笑和轻蔑。一般轻浮和亵慢的人因宗教教师们的态度而胆大妄为，竟以侮辱的谩骂和卑鄙而亵渎的讥讽，尽量诬蔑米勒耳和他的工作。这个白发的老人曾离开舒适的家庭，用自己的钱旅行各城各镇，辛劳不倦地把“审判近了”的严肃警告传给世人，竟被人讥诮并排斥为狂热之徒，说谎的人，卑鄙的投机分子。{4SP 218.1}
§76
Instead of arguments from the Scriptures, the opponents of the Advent faith chose to employ ridicule and scoffing. The careless and ungodly, emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blasphemous witticisms, in their efforts to heap contumely upon Wm. Miller and his work. The gray-headed man who had left a comfortable home to travel at his own expense from city to city, from town to village, toiling unceasingly to bear to the world the solemn warning of the Judgment near, was sneeringly denounced as a fanatic, a liar, a speculating knave. {4SP 218.1}
§77
光阴、金钱和才干竟被用来诬蔑中伤复临信徒，激起对他们的偏见，使他们受公众藐视。牧师们忙着收集诽谤的谣言，荒谬恶毒的捏造出来的事，并在讲台上散布出来。他们认真努力地使人心转离基督复临的题目。然而一般教会在设法消灭复临信仰时，却摧毁了对上帝之道的信心。他们把有关基督复临和世界末日之预言的研究当作一种罪恶可耻的事。他们的教训竟使人成为无神主义者，许多人因此就自由自在地随从自己不圣洁的情欲行事。然后这些祸害的创始者却把责任都归在相信基督复临的人身上。{4SP 218.2}
§78
Time, means, and talents were employed in misrepresenting and maligning Adventists, in exciting prejudice against them, and holding them up to public contempt. Ministers occupied themselves in gathering up damaging reports, absurd and malicious fabrications, and dealing them out from the pulpit. Earnest were the efforts put forth to draw away the minds of the people from the subject of the second advent. But in seeking to crush out Adventism, the popular ministry undermined faith in the word of God. It was made to appear a sin, something of which men should be ashamed, to study the prophecies which relate to the coming of Christ and the end of the world. This teaching made men infidels, and many took license to walk after their own ungodly lusts. Then the authors of the evil charged it all upon Adventists. {4SP 218.2}
§79
卫斯理兄弟二人曾遭遇相似的控告，贪爱安逸、不敬虔的传道人不断拦阻他们的工作，设法摧毁他们的感化力。他们被说成是没有爱心的，被控告为骄傲虚荣的人，因为他们没有向当时代受人景仰的教师们致敬。他们被控告为怀疑论者，捣乱分子，藐视权威的人。约翰.卫斯理无畏地把这些控告丢回到那些编造者身上，说明他们自己要为他们所控告卫理公会信徒的那些恶行负责。复临信徒受到的控告也应以同样的方式予以驳斥。{4SP 219.1}
§80
The Wesleys encountered similar accusations from the ease-loving, godless ministers who were constantly intercepting their labors, and seeking to destroy their influence. They were pronounced uncharitable, and accused of pride and vanity, because they did not pay homage to the popular teachers of their time. They were accused of skepticism, of disorderly practices, and of contempt of authority. John Wesley fearlessly threw back these charges upon those who framed them, showing that they themselves were responsible for the very evils of which they accused the Methodists. In a similar manner may the charges against Adventism be refuted. {4SP 219.1}
§81
真理与谬道之间的大斗争自从人类堕落以来一直在一个世纪接一个世纪的进行着。上帝与天使，以及那些与他们联合的人，一直在邀请人、敦促人悔改成圣回到天国。撒但和他的使者以及受他们鼓动的人，却一直在反对为使堕落人类受益和得救而做出的每一次努力。威廉.米勒耳是在搅扰撒但的国度，所以那大仇敌不但设法抵消这信息的影响，而且要消灭传扬这信息的人。当米勒耳前辈将圣经真理实际应用于听众心上时，自称为基督徒的人便对他怒火中烧，正如犹太人恼怒基督和祂的使徒一样。教友们鼓动了更为卑鄙的阶层。他的敌人有几次计划要在他离开会场的时候杀害他。但有圣天使在会众之中，有一个天使装作人的样子拉着上帝这个仆人的臂膀，领他平平安安地脱离了狂怒的暴徒。他的工作还没有作完，撒但和他使者的计谋失败了。{4SP 219.2}
§82
The great controversy between truth and error has been carried forward from century to century since the fall of man. God and angels, and those united with them, have been inviting, urging men to repentance and holiness and Heaven; while Satan and his angels, and men inspired by them, have been opposing every effort to benefit and save the fallen race. Wm. Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose. {4SP 219.2}
§83
威廉.米勒耳将自己讲道结果的预期与宗教界对他的讲道所采取的态度作了比较之后，说：“这虽然真实，但并不令人愉快，当我们开始熟悉当前的时局和腐败状况的时候，……我已遭遇了来自讲台和自称宗教刊物的极大反对。我通过传讲复临的道理，相当清楚地显明了我们不少的神学教师是乔装的异教徒。我片刻也不能相信如今否认身体的复活、基督的复临或将来的审判不是十足的不信，不及法国处在无神主义时期的不信。可是谁不知道这些事在讲台和刊物上是司空见惯的呢？这些问题哪一个没有在我们的讲台上公然否认，且被公共报刊的作家和编辑们公然拒绝呢？”{4SP 220.1}
§84
Comparing his own expectations as to the effect of his preaching with the manner in which it had been received by the religious world, Wm. Miller said: “It is true, but not wonderful, when we become acquainted with the state and corruption of the present age, ... that I have met with great opposition from the pulpit and professed religious press; and I have been instrumental, through the preaching of the Advent doctrine, of making it quite manifest that not a few of our theological teachers are infidels in disguise. I cannot for a moment believe that denying the resurrection of the body, or the return of Christ to this earth, or a judgment day yet future, is any the less infidelity now than it was in the days of infidel France; and yet who does not know that these things are as common as pulpits and presses are? And which of these questions are not publicly denied in our pulpits, and by the writers and editors of the public papers? {4SP 220.1}
§85
“确实，我们已落在奇怪的时期。我料到基督速速复临的信息会遭到不信的人、亵渎的人、酒徒、赌徒等类的人反对；却没有料到福音的传道人和自称信主的人会与上述人等联合一致，竟在商店和公共场所讥笑基督复临的严肃道理。许多并没有自称信主的人已向我证实了这些事，还说他们看见了他们，并且一看见就觉得寒心。”{4SP 221.1}
§86
“Surely, we have fallen on strange times. I expected of course the doctrine of Christ’s speedy coming would be opposed by infidels, blasphemers, drunkards, gamblers, and the like; but I did not expect that ministers of the gospel and professors of religion would unite with characters of the above description, at stores and public places, in ridiculing the solemn doctrine of the second advent. Many who were not professors of religion have affirmed to me these facts, and say they have seen them and have felt their blood chilled at the sight. {4SP 221.1}
§87
“这些乃是在我们当代的法利赛人中间传讲这严肃而激动人心的道理所产生的结果。这种传道人和教友在与这些好讥诮的人联合发出不圣洁不敬虔的言论时，有可能在顺从上帝并且为祂荣耀的显现儆醒祷告吗？基督若是确实来了，他们必出现在何处呢？在那个重大的时刻，他们要作多么可怕的交待啊！”{4SP 221.2}
§88
“These are some of the effects which are produced by preaching this solemn and soul-stirring doctrine among our Pharisees of the present day. Is it possible that such ministers and members are obeying God, and watching and praying for his glorious appearing, while they join these scoffers in their unholy and ungodly remarks? If Christ does come, where must they appear? and what a dreadful account they will meet in that tremendous hour!” {4SP 221.2}
§89
上帝仆人命运乃是忍受他们同时期之人的反对和责骂。今日与我们救主的时期一样，人们修造已死先知的坟墓，向他们发出赞美之声，同时却逼迫至高者还活着的使者。威廉.米勒耳虽然受到不敬虔和不信之人的藐视和憎恨；但他的影响和工作对世界却是一个福气。通过他的讲道，成千上万的罪人悔改归主，挽回了退后的人，群众蒙引导去研究圣经并在其中发现一种前所未知的美妙与荣耀。{4SP 221.3}
§90
It is the lot of God’s servants to suffer opposition and reproach from their contemporaries. Now, as in the time of our Saviour, men build the sepulchers and sound the praises of the dead prophets, while they persecute the living messengers of the Most High. Wm. Miller was despised and hated by the ungodly and unbelieving; but his influence and his labors were a blessing to the world. Under his preaching, thousands of sinners were converted, backsliders were reclaimed, and multitudes were led to study the Scriptures and to find in them a beauty and glory before unknown. {4SP 221.3}