In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
1884年，懷愛倫得咗佢最後一次公開異象。呢個異象係喺俄勒岡州波特蘭賜下嘅。佢第一次公開異象係喺1844年於緬因州波特蘭賜下嘅。耶穌總係用一件事嘅起頭，去表明一件事嘅結局。
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
「喺1844年，時候過去後不久，我就領受咗我第一次異象。當時我喺波特蘭探訪Haines太太；佢係基督裏面一位親愛嘅姊妹，與我心靈相契。我哋五個人，全都係婦女，正喺家庭祭壇前安靜跪下。當我哋禱告嘅時候，神嘅能力臨到我身上，係我從來未曾感受過嘅。」
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
「我似乎被光所環繞，並且從地上愈升愈高。我轉過身來，要尋找世上的復臨信徒，卻找不着他們；這時有聲音對我說：『再看一次，並且看高一點。』於是我舉目，看見一條又直又窄的路，高高架起，在世界之上。復臨信徒正在這條路上前行，往那位於路盡頭的城而去。在路的起頭、他們身後豎立着一盞明亮的光；有一位天使告訴我，那就是『半夜的呼聲』。[見馬太福音 25:6。] 這光一直照耀着整條路，為他們的腳照明，使他們不致絆跌。
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
「如果他們定睛仰望就在他們前面的耶穌，祂正引領他們往那城去，他們便是安全的。但不久，有些人疲乏了，說那城還很遠，而且他們原以為早已進入其中了。這時，耶穌便舉起祂榮耀的右臂來鼓勵他們；有一道光從祂的臂中發出，在復臨的隊伍上方飄揚，他們就呼喊說：『哈利路亞！』另有一些人竟魯莽地否認他們後面的光，說並不是上帝帶領他們走了這麼遠。他們後面的光便熄滅了，使他們腳下全然黑暗；他們就絆跌了，看不見那標竿，也看不見耶穌，並且從路上墜落，掉進下面那黑暗邪惡的世界裏。」《懷愛倫的基督徒經歷與教訓》，57頁。
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
喺亞瑟・L・懷愛倫所著、共六卷嘅愛倫・懷愛倫傳記入面，佢記錄咗約翰・洛夫伯勒喺1893年總會會議期間所發表嘅一段陳述。
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
「洛夫伯勒喺九年之後總會會期發表講話時曾指出：『我見過懷愛倫姊妹喺異象之中約五十次。第一次大約係四十年前……佢最後一次公開嘅異象，係喺1884年，於俄勒岡州波特蘭嘅營地。』《懷愛倫傳》，第3卷，256頁。」
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
1884年之後，她仍然會有夢同異象；但喺公眾場合發生嘅異象，正正喺開始之後四十年終止，而公開異象嘅開始同結束，都同樣發生喺名為Portland嘅城市。第一個城市喺美國東岸，最後一個城市則喺西岸。有人或者會想爭辯話，呢個事實只不過係人為嘅巧合；亦有人會爭辯話，公開異象嘅目的既已完成，所以主喺四十年之後將之終止。
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
真正嘅原因，係由於對所賜予米勒派運動嘅預言恩賜，所表現出嚟嘅悖逆同反叛日益加增。
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
「自從我嚟到奧克蘭之後，我就一直被巴特爾克里克各種情況嘅感受重重壓住，而我自己又軟弱無力，幫唔到你哋。我知道，不信嘅酵正在發動作用。嗰啲輕忽上帝話語明明吩咐嘅人，亦都係輕忽嗰啲敦促佢哋留心聽從嗰話語嘅見證。去年冬天我探訪希爾茲堡嘅時候，常常切切禱告，心裏滿載憂慮同悲傷。但有一次，當我正在禱告嘅時候，主把黑暗驅散，大光充滿咗個房間。有上帝嘅一位天使喺我身旁，而我彷彿身在巴特爾克里克。我在你哋嘅議會當中；我聽見所講出嘅話，我看見並聽見一啲事，若係上帝旨意如此，我真巴不得呢一切可以永遠從我記憶中塗抹出去。我的心靈受創極深，以致我唔知道可以做乜，也唔知道可以講乜。有啲事我唔能夠提說。我奉命唔可以將呢件事叫任何人知道，因為仲有好多事尚待顯明。」
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
「我曾被吩咐，要把所賜給我嘅亮光收集起來，讓其中嘅光芒照耀到上帝嘅子民。我一直藉着報刊上所發表嘅文章作呢項工作。幾個月以來，我幾乎每日朝早三點鐘就起身，把自從喺 Battle Creek 領受最後兩篇證言之後所寫下嘅各項內容收集起來。我把呢啲事情寫出來，並趕緊寄送畀你哋；但我忽略咗妥善照顧自己，結果就在重擔之下倒下；我嘅著作未能全部完成，以致未能喺總會議時送達你哋手中。」
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
「再者，當我禱告之時，主向我顯現。我又一次身在 Battle Creek。我到過許多房屋，並在你們的桌邊聽見你們所說的話。其中細節，我現今沒有自由述說。我盼望永不被召去提起那些事。我也曾作了幾個極其深刻的夢。」
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
「你會承認乜嘢聲音係上帝嘅聲音呢？主保留住乜嘢能力，用以糾正你哋嘅錯誤，並向你哋顯明你哋所行嘅道路本相係點樣呢？祂有乜嘢能力喺教會中運行呢？如果你哋拒絕相信，直至每一絲不確定嘅陰影同每一種疑惑嘅可能都被除去，你哋就永遠唔會相信。嗰種要求完全知識嘅懷疑，永遠唔會向信心降服。信心係建立喺憑據之上，唔係建立喺證明之上。當我哋四圍另有各種聲音催促我哋去行相反嘅道路之時，主要求我哋順從本分嘅聲音。要分辨嗰由上帝而來、向我哋發聲嘅聲音，我哋就必須懇切留心。我哋必須抗拒並勝過傾向，並且順從良心嘅聲音，不可爭辯，亦不可妥協，免得良心嘅催促止息，而意志同衝動反倒取得控制。凡係冇有抗拒祂嘅靈、冇有定意唔去聽從同順服嘅人，主嘅說話都臨到我哋眾人。呢個聲音喺警告中、喺勸勉中、喺責備中可以聽見。呢個就係主賜畀祂子民嘅光明信息。如果我哋等候更響亮嘅呼召，或者更好嘅機會，呢光就可能被收回，而我哋就被留喺黑暗之中。」《教會證言》卷五，68頁。
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
懷愛倫姊妹指出，若果對佢作為女先知之職分所持續嘅悖逆繼續顯明出嚟，「呢亮光就可能被收回，而」老底嘉嘅復臨信仰亦會「留喺黑暗之中」。到咗1915年，呢亮光確已被收回。上帝無論喺任何時候，若祂願意，都完全有能力興起一位先知或女先知。祂曾興起以利沙接續以利亞；但1915年之後，再冇興起在世嘅先知，因為主已經「收回咗亮光」。
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
講到懷師母嘅夢同異象，可以分為三個時期。第一個時期歷時四十年；喺呢段期間，異象會公開出現，其目的係要喺當時在場目睹異象發生之人心中，確立呢份恩賜。其後由1884年直到1915年佢離世為止，所賜下嘅異象同夢，仍然係為咗造就上帝嘅子民，但卻係喺私下賜下。第三個時期始於1915年，並提供咗證據，表明老底嘉復臨信仰已墮入背道嘅黑暗之中。
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
古代以色列乃現代以色列嘅預表；而喺以利同佢兩個兒子何弗尼、非尼哈所代表、悖逆全然爆發嘅時期，就「冇明顯嘅異象」。其原因乃在於佢哋極其嚴重嘅悖逆同反叛。神並不改變。
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
「另有一個警告要向以利家發出。上帝無法與大祭司及其兒子溝通；佢哋嘅罪好似密雲一樣，遮斷咗祂聖靈嘅臨在。但喺邪惡之中，孩子撒母耳仍然忠於天上，而嗰向以利家宣告定罪嘅信息，就係撒母耳作為至高者先知所領受嘅使命。」「
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
「『當那些日子，耶和華的言語稀少，不常有默示。那時，以利睡在自己的地方；他眼目昏花，不能看見。神的燈在耶和華殿內、約櫃所在之處，還沒有熄滅；撒母耳已經睡了。耶和華呼喚撒母耳。』那孩子以為那聲音是以利的，便急忙跑到祭司床前，說：『我在這裏；因你呼喚我。』回答說：『我沒有呼喚，我兒，你再去睡吧。』撒母耳被呼喚了三次，他也三次照樣回應。於是，以利便確信，這神祕的呼喚乃是上帝的聲音。主越過了祂所揀選、白髮蒼蒼的僕人，去與一個孩子交通。這本身對以利和他的家而言，乃是一次痛切而又當得的責備。」《先祖與先知》，581頁。
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
喺以利家背道離棄嘅事上，並冇公開嘅異象，因為喺嗰些日子，耶和華嘅話語乃係「珍貴」嘅。被譯作「珍貴」嘅希伯來字，意思係「罕有」。由1844年至1884年，賜予老底嘉復臨運動嘅，乃係「公開嘅異象」。呢一點首先喺非拉鐵非米勒派運動嘅歷史中被確立，而到咗1856年，佢開始指出非拉鐵非運動已經轉變進入老底嘉運動；然而，公開嘅異象仍然持續，因為上帝係恆久忍耐、滿有憐憫嘅。
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
然後喺1863年，對根基真理嘅背叛開始咗，但「公開異象」一直持續到1884年。其後，出現咗一個轉變。喺以西結書第八章，四樣可憎之事被描繪為性質上逐步升級。1884年，代表住第一代差唔多結束，同第二代嘅開始。復臨運動嘅歷史記載，喺1881年，跟住喺1882年，背叛曾兩度有顯著嘅增長。
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
喺1881年，總會會長（George Butler）撰寫並喺《Review and Herald》刊登一系列文章，喺其中主張聖經有啲部分比其他部分更受默示；而到佢文章結束之時，佢竟然實際指明聖經有啲部分並非受默示。其後喺1882年，出版工作嘅領袖 Uriah Smith——同時當時亦係教育工作嘅領袖——開始教導話，當懷姊妹被指示將來嘅預言或者過去嘅神聖歷史時，佢嘅說話乃係受默示嘅；但佢卻主張，當佢指出教會信徒個人嘅過失時，嗰啲就不過係佢個人屬人嘅意見。
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
喺1881年，撒但藉住教會會長作為媒介，公然向《英王欽定本聖經》嘅權威發動攻擊；其後喺下一年，教育同出版工作嘅領袖亦發動咗一場類似嘅攻擊，直指預言之靈嘅權威。由1884年開始，見證指出，喺嗰啲日子並無公開異象。由1863年至1881年，呢場悖逆已經升級，將《聖經》同預言之靈都包括在內，唔再單單係代表對根基嘅棄絕。
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
以西結書第八章所表徵的四件可憎之事，乃是由那些古老的人所行出；他們代表耶路撒冷的領袖，而這體系自1863年起，便以老底嘉復臨主義作為一個合法的教會實體而開始存在。就在那時，《Review and Herald》刊登了一篇文章；有些歷史學家將其作者歸於James White，然而該文的文獻證據實際上更指向Uriah Smith才是真正的作者。儘管如此，那關於重建耶利哥的咒詛，顯然應驗在James White身上；而製作那幅偽冒的1863圖表的人，乃是Uriah Smith。到了1881年，總會會長已在《Review and Herald》刊登文章，主張反對聖經的完全權威；而到了次年，Uriah Smith便開始攻擊預言之靈的權威。
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
嗰啲本應作守望者嘅古老的人，竟然帶頭發動公開嘅攻擊；呢場攻擊係由攻擊嗰啲根基性真理開始，而呢啲真理係喺 Miller 嘅夢中所表明，並且喺 Habakkuk 嘅兩塊版上所圖解出嚟。由嗰度開始，佢哋又進而攻擊聖經同預言之靈呢兩個見證人。喺同一時期（1880 年代初期），醫療工作嘅領袖 John H. Kellogg，開始將泛神論嘅交鬼術引進教會領導層之中。1881 年，James White 安息主懷，而 White 姊妹當時正身處教會教育、醫療同政治架構嘅領導層日益加劇嘅背叛之中。
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
喺1856年臨到嘅信息，即係關於「七次」之更增嘅亮光，以及畀老底嘉嘅信息，已經被拒絕；主原意要喺1888年明尼阿波利斯總會之中，藉住瓊斯長老同華格納長老所傳講嘅信息，再一次重申嗰同一個信息。佢哋嘅信息並唔係一個新信息；而當懷愛倫姊妹向嗰啲抗拒佢哋信息嘅人發言嘅時候，佢指出，呢班悖逆者以為，自己抗拒瓊斯同華格納嘅信息，正係履行佢哋保衛古舊地標之責任；而呢啲地標，同時亦即係古舊嘅根基。佢哋嘅悖逆顯明，到咗1888年，佢哋已經唔再明白乜嘢係根基；即係話，作為根基嘅真理，乃係代表基督嘅義。喺地標同威廉·米勒規則嘅語境之下，佢如此說：
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
我哋應當親自知道，何謂基督教，何謂真理，何謂我哋所領受嘅信仰，何謂聖經嘅規則——即係由至高權威所賜畀我哋嘅規則。有好多人信，卻冇一個可以作為其信仰根據嘅理由，對事情嘅真實情況亦冇充分嘅憑據。如果有一個觀念同佢哋自己先入為主嘅意見相符，佢哋就隨時準備接受。佢哋唔會由因推到果，佢哋嘅信心冇真實嘅根基；及至試煉來到嘅時候，佢哋就會發現自己所建造嘅，乃係喺沙土上。
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
「凡安於自己現時對聖經之不完全認識，以為這已足夠使他得救的人，乃是安歇在一種致命的迷惑之中。有許多人並沒有充分具備聖經的論據，以致不能辨明錯謬，也不能定罪一切被冒充為真理而兜售出來的傳統與迷信。撒但已將他自己的思想引進對上帝的敬拜之中，為要敗壞基督福音的純樸。自稱相信現今真理的人當中，有許多並不知道那一次交付聖徒的信仰究竟包含甚麼——就是基督在你們心裏成了榮耀的盼望。他們以為自己是在維護古老的地標，然而他們卻是不冷不熱、漠不關心。他們不知道何為將愛與信心的真實德能織入自己的經驗之中，並且加以持守。他們並不是貼近聖經的勤讀者，反倒懶惰疏忽。當對聖經經文的見解出現分歧之時，這些沒有為着明確目的而查考、對自己所信的又沒有定見的人，便從真理中墮落了。我們應當使眾人深感有必要殷勤查究神聖的真理，好叫他們知道自己確實知道何為真理。有些人自稱知識甚多，並且對自己的景況感到滿足；其實他們對這工作毫無更多熱心，對上帝、以及對那些基督曾為之而死的靈魂，也毫無更多熾熱的愛，與那些從未認識上帝的人並無分別。他們讀聖經，並不是為要將其中的精華與肥甘據為自己靈魂的分。他們也不覺得那是上帝正在向他們說話的聲音。然而，若我們要明白救恩之道，若我們要看見公義之日的光輝，我們就必須帶着明確的目的去研讀聖經；因為聖經中的應許與預言，將榮耀的清輝照射在上帝救贖計劃之上，而這些偉大的真理並未被清楚領會。」《1888年文獻》，403。
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
呢一段說話取自她喺1888年期間所作嘅見證；佢指出，嗰啲背叛者雖然自己唔知道，卻正喺沙土上建造根基。佢話：「有一大批自稱相信現代真理嘅人，卻唔知道乜嘢先係從前一次交付聖徒嘅真道——基督在你們心裏成了有榮耀的盼望。佢哋以為自己係捍衛古舊地標，但佢哋卻係不冷不熱、漠不關心。」佢指出，佢哋仍然處於老底嘉嘅光景，因為佢哋係「不冷不熱」。而且，佢亦指出「從前一次交付聖徒嘅真道——基督在你們心裏成了有榮耀的盼望」。基督乃係萬古磐石；而作為萬古磐石，祂所表徵嘅，就係米勒夢中所見嘅寶石。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
「警告已經發出：凡會擾亂我哋信仰根基之事，一概唔可以容許進入；呢個根基，係自從1842年、1843年同1844年嘅信息臨到以來，我哋一直喺其上建造嘅。我一直都在這信息之中；並且自那時起，我一直站立喺世人面前，忠於上帝所賜畀我哋嘅亮光。我哋並唔打算將雙腳離開嗰個平台；我哋嘅腳正係日復一日懇切祈禱、尋求主、尋求亮光之時，被安放喺其上。你哋認為我可以放棄上帝所賜畀我嘅亮光嗎？呢亮光必須如萬古磐石一般。自從賜下以來，佢一直引導住我。」《Review and Herald》，1903年4月14日。
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
當她指出：「他們不會由因推果」之時，她便揭示了那些叛逆之人的一個重要實況；這些人正是以西結所說的古時的人。惡人不能，或是不肯，由因推果。1888年總會會議所產生的結果，是如此叛逆，以致懷姊妹決意離開；然而，她的天使嚮導吩咐她必須留下，並記錄可拉、大坍、亞比蘭之叛亂的平行歷史。那些古時之人的叛逆乃是結果；而其原因，則是拒絕了隨着1856年「七次」之更增亮光而來到的老底嘉信息，繼而在1863年升級為對根基的叛逆，然後便導致先攻擊《聖經》，後攻擊預言之靈，並同時引進了凱洛格的屬靈主義。
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
當然，歷世歷代由古代男子所撰寫嘅史家，早已用垃圾、傳統、習俗同荒誕傳說，將與嗰場背叛有關嘅真理掩蓋起來；因為凡參與呢一類背叛嘅人，總係企圖將證據隱藏。
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
禍哉，那些竭力深藏其謀略、避開耶和華的人！他們的作為都在黑暗中；他們說：誰看見我們呢？誰知道我們呢？以賽亞書 25:19
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
以賽亞喺呢節經文所對付嘅人，就係佢所指為「轄管住耶路撒冷呢百姓嘅褻慢人」，亦即以西結第八章中本應作百姓守望者嘅嗰班古時嘅人。喺以西結嘅見證入面，去到第二件可憎之事——呢件事標誌住復臨運動嘅第二代——佢哋回答咗以賽亞所講嘅褻慢人所發出嘅問題：「因為佢哋話，耶和華看唔見我哋；耶和華已經離棄呢地。」（以西結書 8:12）
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
凡企圖掩蓋那場導致並發生於1888年之背道真相嘅歷史修正主義者，必有「禍」宣告喺佢哋身上。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研習。
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
「我必須就明尼阿波利斯所舉行嘅聚會向你哋講論。我曾一度決定離開嗰次聚會，因為我睇見並且感受到當中瀰漫住一股強烈嘅反對精神。我一刻都唔能夠承認嗰種喺莫里森弟兄同尼古拉弟兄身上，以支配力量運行嘅靈。我一刻都唔能夠對你哋所屬嘅係乜嘢樣式嘅靈有所疑問。可以確定，嗰並唔係上帝嘅靈；而為免你哋繼續陷於呢種迷惑之中，我而家寫信畀你哋。」
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
喺我決定唔再留喺明尼阿波利斯之後嗰一晚，喺一個夢中，或者夜間嘅異象之中——我唔能夠確定究竟係邊一樣——有一位身形高大、儀容威嚴嘅人物帶畀我一個信息，並向我顯明，叫我知道我站守自己本分崗位，乃係上帝嘅旨意；而上帝自己必作我嘅幫助，扶持我，叫我講出祂所要賜畀我嘅話。佢話：「為咗呢項工作，主已經興起咗你。祂永遠嘅膀臂喺你以下。喺呢次聚會之中，將要作出關乎生或者死嘅決定；並唔係話有人必定要滅亡，而係屬靈嘅驕傲同自恃，會將門關上，以致耶穌同埋祂聖靈嘅能力不得進入。他們仍然要再有一次機會，可以從迷惑中醒悟過來，並且悔改，承認自己嘅罪，嚟到基督面前，並且歸正，好叫祂醫治他們。」
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
「佢話：『跟從我。』我就跟隨我嘅嚮導，佢帶我到弟兄們居住嘅各處房屋，然後佢話：『你要聽呢度所講嘅說話，因為呢啲說話已經記載喺記錄冊上；凡喺呢項工作中有分，而所行唔係照住從上頭而來之智慧嘅靈，乃係照住唔係從上頭降下、乃係從下而來之靈嘅人，呢啲說話都要對佢哋有定罪嘅能力。』」
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
「我聽見所講出嘅話，凡講呢啲話嘅人，都應當因此感到羞愧。人彼此傳遞譏誚嘅言語，譏笑佢哋嘅弟兄 A. T. Jones、E. J. Waggoner、Willie C. White，同埋我自己。至於我嘅立場同我嘅工作，本應致力於喺上帝面前謙卑己心、整頓自己內心嘅人，竟然任意加以議論。佢哋似乎被一種迷惑所吸引，沉溺於反覆思想關於佢哋弟兄及其工作嘅虛構冤屈同想像出來嘅言論；呢啲都毫無真實根據；而由於懷疑、疑問同不信，便起咗疑惑之心，講出並寫下苦毒嘅話語。」
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
我嘅嚮導說：「呢啲都記錄在案，作為對耶穌基督不利嘅見證。呢種靈與基督、與真理之靈，絕不能相協。佢哋被抗拒之靈所迷醉，對於究竟係乜嘢靈支配住佢哋嘅言語同埋行動，所知並不比醉酒的人更多。呢一種罪，在上帝面前乃係一種特別嘅冒犯。呢種靈同真理與公義之靈，毫無相似之處；正如那曾驅使猶太人結成同盟、去懷疑、去批評，並且窺伺基督——世界之救贖主——嘅靈一樣。」
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
我嘅嚮導話畀我知，對於嗰啲冇基督嘅言談、烏合之眾式嘅說話，已有見證在場；呢啲說話顯明咗促使佢哋講出呢番話嘅靈。當佢哋進入自己房間嘅時候，邪惡嘅天使亦同佢哋一齊進去，因為佢哋向基督嘅靈關上咗門，又唔肯聽從祂嘅聲音。佢哋嘅心靈並冇喺上帝面前自卑。禱告嘅聲音甚少聽見；惟有批評、誇大嘅言詞、臆測、猜想、嫉妒、妒忌、惡意嘅猜疑，同埋虛妄嘅控訴，卻甚為流行。若果佢哋嘅眼睛被打開，佢哋就必看見一啲足以使佢哋驚惶嘅景象，就是邪惡天使嘅歡騰。佢哋亦會看見一位守望者，祂已聽見每一句說話，並且已將呢啲說話記錄喺天上嘅冊子之中。
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
「其時我得悉，喺呢個時候，若要就教義要點上嘅立場作任何決定，或斷定乜嘢係真理，抑或期望會有任何公平探究嘅精神，都是徒然無益；因為已經形成咗一種同盟，使人喺任何一點或立場上，對自己所領受嘅觀念都不容有絲毫改變，正如猶太人一樣。關於呢事，我嘅引導者對我講咗好多話，但我冇自由將之寫出嚟。我發覺自己喺床上坐起，心裏滿有憂傷同苦痛，同時亦懷住堅定嘅決心，要堅守我本分嘅崗位，直到聚會結束；然後等候上帝之靈嘅指示，話畀我聽應當點樣行動，同埋應當採取乜嘢途徑。」《1888 Materials》，277、278。