第16章 需要尽心竭力
§1
第16章 需要尽心竭力
§2
Chap. 16 - The Necessity of Doing Our Best.
§3
主已预作安排，使我们的心智可以提高。我们不应让自己的思想专注于不重要的小事，我们心智的高贵能力适合思想高尚的题目，应该为崇高的工作而受到培育。但是，人类却滥用了智力，为世俗的目的服务，好像属世的事物最为重要。人高尚的智力就这样偏废了，不能胜任所交付给他们的人生职责。心智的高贵能力若没有受到培育，人就不能忠诚行事，即使是在今生的职责上，也是如此。撒但希望人心的高尚才能退化败坏。但上帝的旨意是不愿任何人受恶者控制。祂希望祂的儿女在知识和属灵的追求上进步。?{CE 121.3}[1]
§4
The Lord has made provision that our minds may be elevated. Instead of allowing our thoughts to dwell upon small and unimportant matters, the nobler powers of the mind, which are adapted to the contemplation of exalted themes, should be trained for high pursuits. But instead of this, men pervert the higher faculties of the mind, and press them into the service of the earthly and the temporal interests, as if the attainment of the things of earth were of supreme importance. In this way the higher powers have been dwarfed, and have failed to develop so that men might be qualified for the duties of life that devolve upon them; for even in the performance of the obligations relating to this life, they fail to act with integrity, if the nobler powers of the mind are not cultivated. It is Satans design that these high faculties of the mind should become belittled and sensualized; but it is not Gods will that any one should yield the mind to the control of the evil one. He would have his children make progress in intellectual and spiritual pursuits. {CE 121.3}[1]
§5
谁也不要以为悔改是基督徒人生的开始和结束。有一种基督教的科学必须予以掌握。必须有在恩典上的长进，就是不断的进步和改善。心智要受训练、培养和教育；因为上帝之子必须用不自然或者说与生来的倾向不同的方法事奉上帝。那些成为基督门徒的人，发觉他们得到了新的动机，产生新的思想，从而有了新的行动。但他们必须奋斗才能前进。因为有一个仇敌一直在与他们争战，试探他们，使他们疑惑和犯罪。除了这个总是很警惕的仇敌，他们还必须克服先天遗传和后天养成的邪恶倾向。基督徒往往必须放弃终生所受的教育和训练，才能成为基督学校中的学生，而且凡愿意与上帝的性情有分的人，都必须使自己的食欲和情欲处于圣灵的管理之下。这场斗争在今生是不会终止的。但既有必须参加的持久战，也必有可以争取的宝贵胜利。战胜自我和罪恶，其价值是人心所无法估量的。所付出的争取得胜的努力，虽然需要舍己，但比起得胜罪恶，就微不足道了。{CE 122.1}[2]
§6
Let no one suppose that conversion is the beginning and end of the Christian life. There is a science of Christianity that must be mastered. There is to be growth in grace, that is constant progress and improvement. The mind is to be disciplined, trained, educated; for the child of God is to do service for God in ways that are not natural, or in harmony with inborn inclination. Those who become the followers of Christ find that new motives of action are supplied, new thoughts arise, and new actions must result. But they can make advancement only through conflict; for there is an enemy that ever contends against them, presenting temptations to cause the soul to doubt and sin. Besides this ever vigilant foe, there are hereditary and cultivated tendencies to evil that must be overcome. The training and education of a lifetime must often be discarded that the Christian may become a learner in the school of Christ, and in him who would be a partaker of the divine nature, appetite and passion must be brought under the control of the Holy Spirit. There is to be no end to this warfare this side of eternity, but while there are constant battles to fight, there are also precious victories to gain, and the triumph over self and sin is of more value than the mind can estimate. The effort put forth to overcome, though requiring self-denial, is of little account beside the victory over evil. {CE 122.1}[2]
§7
我们今生所担负的工作是为永生作好准备。我们若按照上帝的旨意进行这个工作，每一试探都会促使我们进步。因为当我们抵挡其诱惑的时候，我们就能在属灵生命上进步了。在战斗白热化，在认真从事属灵战争的时候，看不见的使者必站在我们身边，奉上天之命，在战斗中援助我们，在危难中赐给我们力量，决心和坚定和活力。我们必得到超人的能力。然而人若不使自己的心意与上帝的旨意相符，若不丢弃每一偶像，战胜每一错行，就决不会在战斗中取胜，而必终被制胜。凡希望得胜的人必须在战斗中与看不见的势力斗争；必须制胜内在的败坏，必须使每一思想都符合并顺服基督。圣灵常在工作，设法洁净、提炼、培育人的心灵，为使他们配加入天使和圣徒的行列，并且作为得胜者能唱救赎之歌，在天庭将荣耀尊贵归于上帝和羔羊。{CE 122.2}[3]
§8
The life-work given to us is that of preparation for the life eternal, and if we accomplish this work as God has designed that we should, every temptation may work for our advance; for as we resist its allurement, we make progress in the divine life. In the heat of the conflict, while engaged in earnest spiritual warfare, unseen agencies are by our side, commissioned of heaven to aid us in our wrestlings, and in the crisis, strength and firmness and energy are imparted to us, and we have more than mortal power. But unless the human agent shall bring his will into harmony with the will of God, unless he shall forsake every idol, and overcome every wrong practice, he will never succeed in the warfare; but will be finally overcome. Those who would be conquerors must engage in conflict with unseen agencies; inward corruption must be overcome, and every thought must be brought into harmony with, and subjection to, Christ. The Holy Spirit is ever at work seeking to purify, refine, and discipline the souls of men in order that they may become fitted for the society of saints and angels, and as overcomers be able to sing the song of redemption, ascribing glory and honor to God and to the Lamb in the courts above. {CE 122.2}[3]
§9
作为上帝的儿女，我们必须努力争取胜利。作为一心要尊荣上帝的学生，我们必须学习如何在上帝面前得蒙喜悦，作无愧的工人。上帝的工人必须进行一番切实的努力，抛弃一切不雅观的姿势动作和不文明的话，争取成为基督的代表。但愿如今正在养成习惯的青少年会追求达到完全！他们应该努力使自已发言准确，虽有许多人不注意自己说话的方式，然而如能细心殷勤注意，他们可以成为真理的代表。他们应当每日进步。他们不可因不正确的姿态、音调和语言而损害他们的作用和影响。藉着不断的提防和认真的训练，基督徒青年可以使自己的舌头脱离邪恶，嘴唇远离诡诈。粗俗平庸的话应当换成确切纯正的话。我们应该注意不要在说话时发出错误的音调。我们中间有些人在理论上知道最好不要使用不正确的言语，但在实际上说话时却错误百出。上帝要我们尽心竭力，聪明地利用我们的才能和机会。主已经赐给人类造福并教导别人的恩赐，我们有责任教育自己，使我们能最佳地胜任交托我们的大工。{CE 123.1}[4]
§10
As children of God, we should make earnest efforts to be overcomers, and as students seeking to honor and glorify God, we should study to show ourselves approved unto God, workmen that need not to be ashamed. The workman for God should make earnest efforts to become a representative of Christ, discarding all uncomely gestures, and uncouth speech. O that the youth who are now forming their habits would seek to attain perfection! They should seek to use correct language, and though there are a large class who are careless in the way they speak, yet by careful, painstaking attention, they may become representatives of the truth. Every day they should make advancement and not detract from their usefulness and influence by cherishing defects of manner, tone, or language. Through close watchfulness, and earnest discipline, the Christian youth may keep his tongue from evil and his lips that they speak no guile. Common, cheap expressions should be replaced by sound and pure words, and we should be careful not to give an incorrect pronunciation of our words. There are men among us who in theory know better than to use incorrect language, yet in practice they make frequent mistakes. The Lord would have us careful to do our best, making wise use of our faculties and opportunities. The Lord has endowed men with gifts whereby they are to bless and edify others, and it is our duty to so educate ourselves that we may be best fitted for the great work committed to us. {CE 123.1}[4]
§11
教育的含义远超过许多人所以为的。心智与身体都须予以注意；我们的青少年若不熟悉如何既照顾身体又照顾心智的科学，他们的学业就不会成功。学生们运用体能的方式必须使自己的体力与智力的发育相称，因而明智的身体修养制度应该与学校的纪律相结合，从而使学生身心的一切能力都和谐发展。凡与身体的健全有关的，都不应被视为不重要的。在吃、喝、穿上，应该殷勤遵循健康律，在作息时间的管理上，也不应该有孟浪行为。哪个学生都不应养成挑灯夜读，子时不休，白天才睡的习惯。他们若是习惯了在家里这么做，就应该努力改正自己的习惯，适时休息，清早起来得到更新，好尽当天的本分。我们的各学校应该在九点半熄灯。{CE 124.1}[5]
§12
Education comprehends far more than many suppose. Mind and body must both receive attention; and unless our youth are versed in the science of how to care for the body as well as the mind, they will not be successful students. It is essential that students exercise their physical powers in such a way that their physical strength shall not be disproportionate to their mental development, and therefore a judicious system of physical culture should be combined with school discipline, that there may be a harmonious development of all the powers of mind and body. Nothing that pertains to physical perfection should be looked upon as of little importance. In eating, drinking, and dressing, the laws of health should be diligently followed, and in regulating the hours for sleep, there should be no haphazard work. No student should form the habit of sitting up late at night to burn the midnight oil, and then take the hours of day for sleep. If they have been accustomed to doing this at home, they should seek to correct their habits and go to rest at a seasonable hour, and rise in the morning refreshed for the days duties. In our schools the lights should be extinguished at half past nine. {CE 124.1}[5]
§13
不要允许学生任意将两年的功课放在一年学完。负担双倍的任务，对许多人来说就是意味着心智过劳，忽略适当的体力锻炼。妄想头脑有能力消化加倍的精神食粮，根本是不合理的。使脑子工作过度，和使消化器官过劳、不给肠胃休息的时间，同样是罪恶的。头脑是到整个人的大本营，错误的饮食、穿衣和睡眠习惯影响大脑，使学生的愿望——良好的智力训练——难以实现。身体的任何一部分若是没有得到悉心对待，都会把它所受到的损害传到大脑。在指教青少年如何保持健康方面，应该多多运用耐心和恒心。应该使他们通晓这个问题，每一块肌肉和每一个器官都可以得到加强和训练，以致在自主和不自主的动作中，可获致最佳的健康状态，大脑也得到活力，维持繁重的学习。{CE 124.2}[6]
§14
The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,--a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study. {CE 124.2}[6]
§15
宣读和演讲的声音必须清晰，鼻音或不雅的姿态都要马上纠正。每一句话都应说得清楚明确，任何发音不清楚都应视为一种缺陷。许多人让自己养成发音含糊不清的习惯，好像他们的舌头在口中太大了似的。这种习惯大大妨碍了他们的效用。那些在发音方式上有的人若肯接受批评并加以纠正，就能克服这些缺陷。他们应当坚持实行以清楚的低音发言。要练习深呼吸而腹部发音，以喉咙为通道。许多人说话又快又高又不自然，这样做势必伤害喉咙和肺，长期这样滥用下去，衰弱发炎的器官就会患上重病，结果可能患上肺病。{CE 125.1}[7]
§16
In reading or in recitation the pronunciation should be clear, and a nasal tone, or an ungainly attitude should at once be corrected. Every sentence should be clear and distinct, and any lack of distinctness should be marked as defective. Many have allowed themselves to form the habit of speaking in a thick, indistinct way, as though their tongue was too large for the mouth, and this habit has done great injury to usefulness; but if those who have defects in their manner of utterance will submit to criticism and correction, they may overcome these defects. They should perseveringly practice speaking in a low, distinct tone, exercising the abdominal muscles in deep breathing, and making the throat the channel of communication. Many speak in a rapid way and in a high, unnatural key, but if they continue such a practice, they will injure the throat and lungs, and as a result of continual abuse, the weak and inflamed organs will become diseased in a serious way, and they will fall into consumption. {CE 125.1}[7]
§17
传道人和教师应当特别注意声音的训练。他们应当学习不是紧张急促地发音，而是缓慢洪亮清晰地说话，保持音乐般的声调。救主是人类有史以来最伟大的教师。祂的声音落在那些听惯文士法利赛人枯燥无味说教之人的耳中就如音乐。祂说话缓慢而给人深刻的印象，用重音强调祂希望听众特别注意的话。{CE 126.1}[8]
§18
Ministers and teachers should give especial attention to the voice, and learn the art of speaking, not in a nervous, hurried manner, but in a slow, clear, distinct manner, preserving the music of the voice. The Saviour was the greatest teacher the world ever knew, and his voice was as music to the ears of those who had been accustomed to hear the monotonous, spiritless preaching of the Scribes and Pharisees. He spoke slowly and impressively, emphasizing those words to which he wished them to give special attention. {CE 126.1}[8]
§19
老年和青年，无知识和有学问的人，都能领会祂话的丰富意义。如果祂说话急燥，而在一句与一句之间没有停顿的话，祂就不能有如此良好的效果。民众十分注意祂，议论祂说：祂说话不象文士和法利赛人，因为祂说话正象有权柄的人。民众惊讶于祂的教训，就下定论说：“从来没有象祂这样说话的”（约7:46）。{CE 126.2}[9]
§20
The old and young, the ignorant and the learned, could catch the full meaning of his words, but this would have been impossible had he spoken in a hurried way, and rushed sentence upon sentence without pause. The people were very attentive to him, and it was said of him that he spake not as the Scribes and Pharisees, for his word was as of one who had authority. The people were astonished at his doctrine, and after hearing him, the verdict was, Never man spake like this man. [John 7:46.] {CE 126.2}[9]
§21
基督教导人的方式是佳美而有吸引力的，始终保持简明的特征。祂使用听众所熟悉的事例和表号来说明天国的奥秘。众人欢乐地听祂，因为他们能够理解祂的话。祂并不使用高深的词汇，使人必须翻字典才能理解。耶稣使用地上的事例和经验来说明上帝之国的荣耀。祂以同情的爱心与柔和来鼓舞、安慰和教导祂的所有听众。祂口发恩言，以最动人的方式向人传递真理的财富。{CE 126.3}[10]
§22
Jesus manner of teaching was beautiful and attractive, and it was ever characterized by simplicity. He unfolded the mysteries of the kingdom of heaven through the use of figures and symbols with which his hearers were familiar, and the common people heard him gladly; for they could comprehend his words. There were no high-sounding words used, to understand which it was necessary to consult a dictionary. He illustrated the glories of the kingdom of God by the use of the experiences and occurrences of earth. In compassionate love and tenderness he cheered and comforted and instructed all who heard him; for grace was poured upon his lips that he might convey to men in the most attractive way the treasures of truth. {CE 126.3}[10]
§23
这也是祂希望我们把祂的真理传递给别人的方法。口才是大有价值的，声音必须受到训练来造福于我们所接触的人。我看见口才很少受到人们重视，心中十分痛苦。在读圣经、祷告、作见证时，多么需要清楚的辞令。在家庭敬拜中，当人脸伏于地，低声微弱地献上祷告时，好像久病初愈似的，就造成了多大的损失！然而家庭敬拜一结束，那些不能响亮祷告使人听见的人却往往能以清晰明白的声音说话，听懂他们的话并不困难。这样发音适用于私下的祷告，却不适于公众敬拜。因为聚集的人若听不见所说的话，就不能说阿们。{CE 127.1}[11]
§24
This is the manner in which he would have us present his truth to others. The power of speech is of great value, and the voice should be cultivated for the blessing of those with whom we come in contact. I am pained when I see how little this precious gift is appreciated. In reading the Bible, in engaging in prayer, in bearing testimony, how necessary is clear, distinct utterance. How much is lost in family worship when the one offering prayer bows the face down, and speaks in a low, feeble voice, as though just recovering from a long sickness. But as soon as family worship is over, those who could not speak loud enough to be heard in prayer, can speak in clear, distinct tones, and there is no difficulty in hearing what is said. Prayer that is thus uttered is appropriate for the closet, but not suitable for public worship; for unless those assembled with them can hear what is said, they cannot say Amen. {CE 127.1}[11]
§25
几乎所有的人都能大声发言，足以在一般交谈中叫人听到，为什么当他们被召作见证或献上祷告时不这样说话呢？当讲述属天和神圣的事时，为什么不以清晰的音调发言？为什么不用那能表明你熟悉所说的内容，不怕表白自己信仰的方式表达呢？为什么不怀着无亏的良心谦卑地来到施恩座前，而又以圣洁的勇气，举起无惧无疑的圣洁双手而祈祷呢？不要伏下并蒙住你的脸，似乎你有什么东西想要隐藏，而要举目仰望天上的圣所，那里你的中保耶稣站在父的面前呈上你的祷告，并掺进祂自己的功劳和无瑕疵的义，如同馨香之气。主邀请你们前来，祈求、寻找并叩门。祂已向你保证你决不会徒然而来。耶稣说：“你们祈求，就给你们，寻找，就寻见，叩门，就给你们开门。因为凡祈求的，就得着，寻找的，就寻见，叩门的，就给他开门”（太7:7-8）。基督用一个父亲乐意应允他儿子的心情来说明上帝如何乐意赐福。祂说：“你们中间作父亲的，谁有儿子求饼，反给他石头呢？求鱼，反拿蛇当鱼给他呢？求鸡蛋，反给他蝎子呢？你们虽然不好，尚且知道拿好东西给儿女；何况天父，岂不更将圣灵给求祂的人吗”（路11:9-13）？ {CE 127.2}[12]
§26
Nearly all persons can speak loud enough to be heard in ordinary conversation, and why should not the same voice and talent be used when they are called upon to bear testimony or offer prayer? When speaking of heavenly and divine things, why not speak in distinct tones, in a manner that will make it manifest that you know what you are talking about, and are not ashamed to show your colors? Why not pray as though you had a conscience void of offense, and could come to the throne of grace in humility and yet with holy boldness, lifting up holy hands without wrath and doubting? Do not bow down and cover up your face as if there were something that you desired to conceal; but lift up your eyes toward the heavenly sanctuary, where Christ your Mediator stands before the Father to present your prayers as fragrant incense, mingled with his own merit and spotless righteousness. You are invited to come, to ask, to seek, to knock, and you are assured that you will not come in vain. Jesus says Ask, and it shall be given you: seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened. He illustrates the willingness of God to bless by presenting before us the willingness of a father to grant the request of his child. He asks, If a son ask bread of any of you that is a father, will he give him a stone, or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him? [Luke 11:9-13.] {CE 127.2}[12]
§27
我们奉耶稣的名，应祂特别的邀请来到上帝面前。祂欢迎我们到祂的接见厅里来。祂赐给谦卑痛悔的人一颗信靠基督的心，使他借此称义。耶稣用祂爱心的明亮阳光涂抹了他的过犯，象厚云消散。于是受到安慰的人就必欢呼：“耶和华啊，我要称谢祢，因为祢虽然向我发怒，祢的怒气却已转消。祢又安慰了我”（赛12:1）。这样的人就必从自己的经验明白保罗的话：“人心里相信，就可以称为义，口里承认，就可以得救”（罗10:10）。这样，人就能成为上帝用来推行祂旨意的圣洁工具。他代表基督向世人宣扬祂的恩慈和爱心。他有一个想让别人听到的见证。他必用诗人的话说：“我的心哪，你要称颂耶和华！凡在我里面的，也要称颂祂的圣名！我的心哪，你要称颂耶和华！不可忘记祂的一切恩惠！祂赦免你的一切罪孽，医治你的一切疾病。祂救赎你的命脱离死亡，以仁爱和慈悲为你的冠冕”（诗103:1-4）。{CE 128.1}[13]
§28
We come unto God in the name of Jesus by special invitation, and he welcomes us to his audience chamber, and imparts to the humble and contrite heart that faith in Christ by which he is justified, and Jesus blots out as a thick cloud his transgressions by the bright sunshine of his love, and the comforted heart exclaims, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. [Isaiah 12:1.] He will understand in experience the words of Paul, With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. [Romans 10:10.] He then becomes a sanctified agent that God can employ to work out his noble purposes. He then represents Christ, holding forth to the world his mercy and love. He has a testimony that he is desirous that others should hear, and in the language of the psalmist, he says, Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercy. [Psalm 103:1-4.] {CE 128.1}[13]
§29
上帝已赐给我们讲话的恩赐，使我们能向别人讲述祂待我们的恩，以致祂的仁爱和怜悯也能达到别人的心，从别人心中也发出赞美来颂赞那召他们出黑暗入奇妙光明的主。主曾说：“你们是我的见证”（赛43:10）。但一切蒙召为基督作见证的人必须向祂学习，才能作有效的见证人。作为天上君王的儿女，你们应当培养自己以清晰的声音作见证。这样，你们就不会给任何人留下错误的印象，以为你们是在勉强述说上帝的恩慈。在联谊会中，献上的祷告应使众人都受造就；凡参加这种聚会的人应当效法主为世人所献的佳美祈祷。耶稣的祷告是简明、清晰、全面的。但并不冗长无生气，好像在公众场合常常听到的那种祷告。这些死气沉沉的祷告最好不要作，因为它们只有形式，没有生命的活力，不能造就人，使人得福。{CE 129.1}[14]
§30
God has given us the gift of speech that we may recite to others the dealing of God with us, that his love and compassion may touch their hearts, and that praise may also arise from their souls to him who hath called them out of darkness into his marvelous light. The Lord has said, Ye are my witnesses. [Isaiah 43:10.] But all who are called to be witnesses for Christ must learn of him, that they maybe efficient witnesses. As children of the heavenly King, you should educate yourselves to bear testimony in a clear, distinct voice, and in such a manner that no one may have the impression that you are reluctant to speak of the mercies of the Lord. In social meeting, prayer should be offered so that all may be edified, and those who take part in this exercise should follow the example given us in the Lords beautiful prayer for the world. The prayer of Jesus is simple, clear, comprehensive, and yet not long and spiritless as are the dry prayers that are often offered in public. These spiritless prayers better not be uttered; for they fail to bless or edify, and are a mere form without vital power. {CE 129.1}[14]
§31
“就是那有声无气的物，或箫，或琴，若发出来的声音，没有分别，怎能知道所吹所弹的是什么呢。若吹无定的号声，谁能预备打仗呢。你们也是如此，舌头若不说容易明白的话，怎能知道所说的是什么呢？这就是向空说话了。世上的声音，或者甚多，却没有一样是无意思的。我若不明白那声音的意思，这说话的人必以我为化外之人，我也以他为化外之人。你们也是如此。既是切慕属灵的恩赐，就当求多得造就教会的恩赐”（林前14:7-12）。“我们没有一个人为自己活”（罗14:7）。在我们一切宗教礼拜中,我们一举一动的目的都应是为了造就别人，尽我们所能地使教会完美。“所以那说方言的，就当求着能翻出来。我若用方言祷告，是我的灵祷告。但我的悟性没有果效。这却怎么说呢？我要用灵祷告，也要用悟性祷告。……不然，你用灵祝谢，那在座不通方言的人，既然不明白你的话，怎能在你感谢的时候说阿们呢？你感谢的固然是好，无奈不能造就别人。我感谢上帝，我说方言比你们众人还多。但在教会中，宁可用悟性说五句教导人的话，强如说万句方言”（林前14:13-19）。?{CE 129.2}[15]
§32
And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church, [1 Corinthians 14:7-12.] No man liveth unto himself. In all our religious services we should seek to conduct ourselves in a way that we may edify others, working as much as lies in our power for the perfection of the church. Wherefore let him that speaketh in an unknown tongue pray that he may interpret. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also. . . .Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all; yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. [1 Corinthians 14:13-19.] {CE 129.2}[15]
§33
保罗所提出有关方言恩赐的原则，同样适用于祷告会和联谊会中讲话声调的使用。我们不愿有什么人因这方面的缺陷而停止献上公共祷告，停止见证基督的能力与爱心。我写这些话并不是要叫你保持沉默，因为我们的聚会已经太沉默了。我这样写是要你把你的讲话声音奉献给赐你这恩赐的主，并认识到训练声音以致能用你的话造就教会的必要性。你若习惯于低声含糊地说话，就当视之为一种缺陷，认真努力地胜过它，使你能尊荣上帝并造就祂的儿女。{CE 130.1}[16]
§34
The principle presented by Paul concerning the gift of tongues, is equally applicable to the use of the voice in prayer and social meeting. We would not have any one of you who is defective in this respect, cease from offering public prayer, or from bearing witness to the power and love of Christ. I do not write these words to silence you; for there has been already too much silence in our meetings; but I write that you may consecrate your voice to Him who gave you this gift, and realize the necessity of cultivating it so that you may edify the church by what you say. If you have acquired the habit of speaking in a low, indistinct way, you should regard it as a defect, and put forth earnest effort to overcome, that you may honor God and edify his children. {CE 130.1}[16]
§35
“弟兄们，这却怎么样呢？你们聚会的时候，各人或有诗歌，或有教训，或有启示，或有方言，或有翻出来的话，凡事都当造就人”（林前14:26）。在祷告会中，我们应以祈祷和赞美的声音表达我们对天父的尊崇，使大家都知道我们是在凭着朴实、真诚和圣洁的美来敬拜上帝。在这个罪恶和无知的世界中，当我们向那位爱我们为我们舍己的主献上赞美之时，话语的恩赐和美妙的发音实在是十分宝贵的。话语的恩赐已被人大大滥用，并远远偏离了原定的宗旨。凡要作天上君王儿女的人应当认识到自己的职责，比以前更充分地利用这个宝贵的恩赐。不要有人说：“我在会上祈祷是没有用的，因为别人听不见我。”而应当说：“我要认真努力克服这羞辱上帝的低弱含糊的发音习惯。我要努力练习，直到那听觉迟钝的人也能听清楚。”这样做既然大有益于事奉上帝，造就祂的百姓，为何不进行自我训练呢？基督门徒的声音应当受到培养，以致不再含糊其词，语句粘连。他们的音调应当清楚有力，能造就人。不可使每一个字的尾音消失，却要使它保持充足的音量，使每句话从头到尾听得清。感谢赞美和欢呼的声音是上达于天的。当上帝的子民因救赎大恩而把尊贵，荣耀，赞美归于上帝和羔羊时，天上天使的声音就会同他们的声音联成一片。{CE 131.1}[17]
§36
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. [1 Corinthians 14:26.] In our devotional social meetings, our voices should express by prayer and praise our adoration of our heavenly Father, that all may know that we worship God in simplicity and truth, and in the beauty of holiness. Precious indeed in this world of sin and ignorance is the gift of speech, is the melody of the human voice, when devoted to the praises of Him who hath loved us, and hath given himself for us. The gift of speech has been greatly abused, and widely perverted from its intended purpose; but let those who claim to be children of the heavenly King awaken to their responsibility, and make more of this precious talent than ever they have done before. Let no one say, There is no use for me to try to pray, for others do not hear me. Rather say, I will make earnest efforts to overcome this God-dishonoring habit of speaking in a low, indistinct tone, and I will put myself under discipline until my voice shall be audible, even to those who are hard of hearing. Will it not be worth disciplining yourself to be able to add interest to the service of God, and to edify the children of God? Let the voices of the followers of Christ be trained so that instead of crowding words together in a thick, indistinct way, their words will be clear, forcible, and edifying. Do not let the voice fall after each word, but keep it up so that every sentence will be full and complete. The voice of thanksgiving, praise, and rejoicing is heard in heaven. The voices of the children of God unite with the voices of the angels of heaven, as they ascribe honor and glory and praise unto God and to the Lamb for the great salvation he has provided. {CE 131.1}[17]
§37
每一个人都要设法尽己所能。凡应征立在以马内利大君旗帜之下的人应当每天在恩典和效能上有长进。我们学校的教师应尽力在教育的各方面培养他们的学生，使他们受到适当的训练，出来后能造福人类，荣耀上帝。培养学生以清晰的音调朗读是很重要的。当我们参加讨论会，文字布道见证会，以及各种聚会时，由于会上的报告以几乎听不见的声音宣读，或是含糊其词，咕哝不清时，我们深为痛心。与会者这种水平很差、死气沉沉的发言使会议的效能失去了一半。他们应当培养和训练自己的发言方式，使他们能造就听众。每一个参加传道工业的人都应当培养自己以清楚而有吸引力的方式说话，完好地说出每句话。正确地使用发音器官会给身体健康带来益处，并增加你的效能和感化力。人若养成不良的说话习惯，他的发言和朗读就会令人厌烦。所以凡看来是懂得怎样传道，或办理事务的人，也应懂得要改进自己的说话方式。他们可以注意声音的培养，经过适当的练习，他们能扩大肺活量，增强肌肉。要充分运用腹部肌肉。不要用带子和紧身内衣把腰腹束缚住，而要充分吸气，让你话语的负荷来自这个基础，由腹式呼吸支持，而让喉咙作为语气的通道。我们的青年人若注意正确的教训，遵循有关扩大肺活量和训练声音方面的健康原则，就会成为人所爱听的演说家，况且这方面所需要的训练还会增进人的寿命。{CE 131.2}[18]
§38
Let every one seek to do his best. Let those who have enlisted under the banner of Prince Emmanuel grow daily in grace and efficiency. Let the teachers in our institutions endeavor to train the students in all lines of education, that they may come forth properly disciplined to bless mankind and glorify God. It is essential that they be educated to read in a clear, distinct tone. We have been pained as we have attended conference meetings, tract society meetings, and meetings of various kinds, where reports were read in an almost inaudible tone, or in a hesitating, muffled manner. One half the interest in a meeting is killed when the participants take their parts in this indifferent, spiritless fashion. They should train and discipline themselves in such a way that they may edify those who listen. Let every one connected with the missionary work qualify himself to speak in a clear, attractive way, enunciating his words in a perfect manner. The proper use of the vocal organs will bring benefit to the physical health, and increase your usefulness and influence. It is through falling into bad habits that persons become tedious readers and speakers; but those who are looked upon as intelligent enough to become missionary workers, or to transact business, ought to have intelligence enough to reform in the manner of speaking. They can give attention to the cultivation of the voice, and by judicious exercise, may expand the chest, and strengthen the muscles. Let the abdominal muscles have full play. Do not bind the waist with bands and corsets, but taking in full breath, let the burden of your words come from this foundation, supported by abdominal breathing, and let the throat be the channel for the tone. By giving heed to proper instruction, by following health principles in regard to the expansion of the lungs and the culture of the voice, our young men and women may become speakers that can be heard, and the exercise necessary to this accomplishment will prolong life. {CE 131.2}[18]
§39
你对这个问题如果有正确的认识，就必认识到应当培养和训练自己，以致能正确地对待自己，尊荣上帝造福别人。要使自己置身于老成练达的教师之下，学习以优美的声音阅读。要以单纯的眼光仰望上帝的荣耀，充分利用上帝所赐给你的才干，你智力的效能就会提高。藉着运用自己的才干，你必不会因发音上的缺陷而妨碍了自己。你在上帝事业上的用途就会增加。在我们的传道人中间需要仔细注意声音的训练，否则许多人会过早地下到坟墓里。当人们把自己的痛苦归因于主时，主并不因投在祂身上的指责得荣耀；因为主并不喜悦祂的子民受苦和死亡。祂原希望他们采取正确的做法，小心照顾自己的身体处在健康状态，知道如何保持这个居所正常有序。我们若是忽视听从藉以保持健康的简单律法，没能养成正确的习惯，主就不会在我们继续违背祂的律法时行一个神迹来医治我们的失调。许多睡在坟墓里的人是主原希望活着的人。他们因缺乏知识而毁了自己。他们虽在许多要点上受了指教，却没能实行所赐给他们的指示。然而让我们成为蒙光照的基督徒吧，行在光中，克服每一个缺点，使我们可以在今生得到奖赏，并在来世得到永生。—Manuscript.{CE 133.1}[19]
§40
If you gain correct ideas on this subject, you will see the necessity of educating and training yourselves so that you may do justice to yourselves, may honor God, and bless others. Put yourselves under patient, efficient teachers, and learn to read in a way that will preserve the melody of the voice. Having an eye single to the glory of God, make the most of the natural capabilities that God has given you, and your intellectual efficiency will increase, and commanding your own powers, you will not become embarrassed by your defects of speech, and your usefulness in the cause of God will be increased. There is need that among our ministers careful attention should be given to the culture of the voice, or many will lie down in untimely graves. The Lord is not glorified by the reflections that are cast upon him, when men attribute to him their sufferings; for the Lord has no pleasure in the suffering and death of his people. He would have them pursue a right course of action, carefully looking after their bodies that they may be in health, and know how to keep the habitation in order. If we neglect to heed the simple laws by which we may preserve health, and fail to cultivate right habits, the Lord will not work a miracle to heal our disorders, while we continue to transgress his laws. Men are sleeping in their graves that the Lord would have had live. They destroyed themselves through lack of knowledge. On many points they were instructed, and yet failed to carry out the instruction given them; but let us become enlightened Christians, walking in the light, and overcoming every defect that we may reap reward in this life, and gain the life eternal hereafter.--MS. {CE 133.1}[19]