In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
在前面的文章中，我们指出，米勒派信徒认识到他们正在应验十童女的比喻、哈巴谷书第二章，以及以西结书第十二章21至28节。以西结书中的这些经文指出，当这三段预言在末后的日子里完全应验时，“各样异象的应验”将得以成就。怀姐妹也论及这一现象。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“在《启示录》中，圣经一切经卷都汇合并告终于此。这里乃是《但以理书》的补篇。一个是预言；另一个是启示。那被封住的书并不是《启示录》，而是《但以理书》中有关末后日子的那一部分预言。天使命令说：‘但你，但以理啊，要隐藏这话，封闭这书，直到末时。’但以理书12:4。”《使徒行述》，585。
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
十童女的比喻在十四万四千人的盖印时期一字不差地重演；这个时期始于2001年9月11日，并将在即将到来的星期日法令之时，当门向愚拙的童女关上时结束。在那段历史时期，“圣经所有的书卷会合并终结”所代表的每一个异象的影响。
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
在上一篇文章中，我们一直在搭建理解的平台，旨在阐明《但以理书》十一章四十节所代表的那条外在的历史线，这条历史线代表着地上兽的共和主义之角的政治历史。那段历史与地上兽真正的新教之角的宗教历史并行。我们已经识别出几条涉及地上兽共和主义之角的预言线，并正把这些线放在始于1989年末时的预言历史上。
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
始于1776年，并在1798年的末时结束的从地上来的兽的预言时期，是我们打算采用的一条线，借此试图把所有现在正在发挥作用的各条线汇聚起来。1776年至1798年的这段时期带有阿尔法与欧米伽的印记，因为它以一次立法行动开始，也以一次立法行动结束，而立法就是一个国家的发声。
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“一个国家的发言，就是其立法与司法当局的行动。”《善恶之争》，443页。
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
地上那兽的一个主要特征是它能说话。美国宪法是一份神圣的文件，为宗教和政治自由打开了大门，并因此吞下了由欧洲诸王与天主教会在数个世纪里延续的这股迫害的“洪水”。
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
那蛇从口中吐出如洪水的水，追赶那妇人，好使她被洪水冲走。地却帮助了那妇人，地开了口，把那龙从口中吐出的洪水吞没了。启示录 12:15、16。
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
当那只地兽作为圣经预言中的第六个王国结束其统治之时，它将再次发声，但那时它将像龙一样说话，通过强制推行星期日法令。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
我又看见另有一个兽从地中上来；它有两角如同羊羔，说话却像龙。启示录 13:11
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
地上的兽在1798年作为第六个王国开始兴起，那时教廷被夺去了权势。
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“当教皇制度失去权势，被迫停止迫害的时候，约翰看见有一股新势力兴起，响应那龙的声音，并继续推行同样残忍而亵渎的行径。这股势力——将要向教会和上帝的律法发动战争的最后一股势力——被象征为一只长着羊羔般角的兽。”《时代的征兆》，1899年11月1日。
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
1798年，当教皇制受到致命伤时，美国发声了；而正如阿尔法与欧米伽一贯的模式一样，起初的发声预示了末后的发声。1798年，《外国人和煽动叛乱法案》被制定为法律，预示了在末后实施的、针对非法移民和媒体的法律。
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
我们所考察的1776年至1798年这段时期，带有“阿尔法与欧米伽”的印记，因为它在开端以《独立宣言》的“发声”为标志，这预表了1798年的《外侨与煽动法案》。在这段时期的中间，有《美国宪法》。这段时期对地上兽的统治提供了一个预言性的呈现，因为它开始时像羊一样说话，但在结尾则以代表龙的立法告终。可如同常见的情况那样，事物的开端与终结往往在对立中相互对应。这段时期的第一个路标体现在最后一个路标之中，而中间的路标则是《美国宪法》，它由十三个州予以批准。希伯来语中的“真理”一词是由希伯来字母表的第一个字母、接着第十三个字母、再接着最后一个字母构成的。
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
我们现在所考察的这段时期带有那位首先的并且末后的、也就是真理者的印记。这段时期代表着一个通往地上兽作为圣经预言中第六个王国开始统治的时期，因此也代表着一个通往地上兽作为圣经预言中第六个王国结束统治的时期。那段时期始于1989年的终结之时。1776年至1798年应当叠加在1989年至即将到来的星期日法令（那时地上兽说话好像龙）之上，这一点由《外国人与煽动叛乱法》所表征。
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
把另一条预言真理纳入我们的研究是值得的。这条真理关乎“末时”中一个常被忽视的象征要素。老底嘉式的复临主义很可能知道1798年是“末时”，但他们的认识通常止步于此，因为他们没有意识到，每一条改革路线都与其他改革路线平行。每一条改革路线都始于“末时”。
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
摩西预表了基督，摩西也直接陈述了这一事实，彼得在《使徒行传》中加以确认。
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
耶和华你的神要从你们弟兄中间，为你兴起一位像我一样的先知；你们要听从他。申命记 18:15。
Jesus was to be “like unto” Moses.
耶稣将要“如同”摩西。
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
现在，弟兄们，我知道你们是出于无知才做了这事，你们的官长也是如此。但神借着一切先知的口所预先指示的，就是基督必须受苦，他已经这样应验了。所以你们当悔改回转，使你们的罪得以涂抹，好叫那从主面前来的安舒的时候临到；他也必差遣那先前传给你们的耶稣基督。天必留住他，直到万物复兴的时候，就是神自创世以来借着他一切圣先知的口所说的。摩西确曾对列祖说：“主你们的神要从你们弟兄中间为你们兴起一位像我一样的先知；他对你们所说的一切，你们都要听从。”凡不听从那先知的，每一个人必从民中被剪除。的确，从撒母耳起以及随后的一切先知，凡说过话的，也都同样预告了这些日子。使徒行传 3:17-24。
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
在摩西的历史中，末时就是他的出生，这预表了基督的诞生。基督和摩西的出生都带来了知识的增多，以考验那一代人。关于他们出生的消息，使埃及与罗马的龙之权势都企图杀害预言所应许的人物。山上的牧羊人、来自东方的博士，代表那些在末时明白知识增多的人。
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
人们常常忽略的是，末时有两个标志。不仅是摩西出生了，早在三年前，他的兄长亚伦就已经出生。在基督出生前六个月，他的表亲约翰就出生了。1798年是对“末时”的最常见认定，而在1798年，那只兽（政治机器）（那“淫妇”在黑暗时代曾骑乘其上）被杀，一年之后，骑在那兽上的“女人”也死了。
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
1989年有两位总统。里根一直执政到1989年的就职典礼，然后老布什开始了他的执政。一千二百六十年期的结束，曾由在巴比伦被掳的七十年所预表；当大流士的外甥居鲁士将军在宴会之夜处决伯沙撒时，大流士才是真正的王。大流士和居鲁士代表了那末时的两个路标。
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
摩西与亚伦、约翰与耶稣、大流士与居鲁士、教皇制度与教皇，以及里根与布什之间的先知性关系，在以正确的方法论进行研究时，都是先知之光的来源。我们在此要指出的是，耶稣的表亲约翰是那在旷野呼喊的声音，而这早已由摩西的兄长亚伦所预表：他曾进入旷野去见摩西，为要作他的代言人。
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
在基督受膏之前的三十年间，以及在敌基督兴起之前的三十年间，有一个标志指出一个“声音”。对基督而言，那就是在旷野呼喊的约翰的声音。533年，查士丁尼颁布敕令，认定敌基督是异端的纠正者并且是教会之首。查士丁尼的敕令就是那为538年奥尔良会议上关于星期日法律的“敕令”作预备的“声音”。
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
居鲁士将军的军队是表明大流士征服巴比伦已迫在眉睫的声音。
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
古列的军队来临于巴比伦城下，对于犹太人而言，这是他们从被掳中得释放之日临近的记号。早在古列出生一百多年以前，神的启示就已按名指明他，并使人记录他将要成就的事：他将如何出其不意攻取巴比伦城，并为释放被掳的子民预备道路。借着以赛亚，曾说过：
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“耶和华对他的受膏者古列如此说：我扶持他的右手，使列国在他面前降服；……在他面前开两扇的门，城门就不再关闭；我要在你前面行，使崎岖之地变为平直；我必打碎铜门，砍断铁闩；我必把暗中的财宝、隐密处所藏的财富赐给你，使你知道，按你名召你的我——耶和华——是以色列的神。”以赛亚书45:1-3。《先知与君王》，551。
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
当认识到先知性的“末时”是借着两个见证或两个路标而确立的时候，也就可以认识到，这两个路标中的一个代表着对将临历史的识别、宣告或警告。亚伦、约翰、居鲁士和查士丁尼代表一个先于“末时”的路标。1798年的“末时”是从1776年至1798年这一时期的结束。那段历史中间的路标，就是为将临的历史而在旷野呼喊的声音。那段历史始于一份拒绝国王或教皇专制统治的出版物，并终于一份体现独裁者特征的出版物。中间的那份出版物代表了对将临历史的“警告”，而该警告是：在那段历史结束时，美国宪法将被推翻。
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
那段历史在1989年开始重演，并在星期日法令之时结束；那时，人们拒绝了早在1789年（两百年前）从旷野发出的警告。1989年是第四十节结尾所指的末时，并且与1798年的末时相对应。1989年与1776年相对应，而星期日法令则代表1798年。在那段每个异象都要应验的历史的中间，始于2001年9月11日并延续到1789年那则警告的历史得以应验，宪法被推翻。中间必有一个路标，因为上帝从不改变。那个路标将代表一个对即将来临的星期日法令所开启的预言历史的警告。
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
1989年标志着第40节所说的末时，这引向第41节的周日法令。那道在末时之后、但在周日法令之前到来的警告信息，就是2001年9月11日。它警告说，在那段历史结束之时，2001年9月11日到来的第三样祸灾虽被立即遏制，却将以出其不意的方式再次袭击，成千上万座城市将被毁灭。当那场毁灭来临时，撒但将开始他奇妙的工作，而这项工作始于即将来临的周日法令。
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
但愿神的子民能意识到成千座城市即将遭到毁灭，如今几乎完全陷入偶像崇拜！然而，许多本应宣扬真理的人却在指责并定罪他们的弟兄。当神改变人心的大能临到时，必将带来显著的改变。人就不再倾向于批评和拆毁；他们也不会站在阻挡光照耀世界的立场上。他们的批评、他们的控告，将会止息。仇敌的势力正在集结备战；严峻的争战摆在我们面前。弟兄姊妹们，要团结一致，要团结一致。与基督联合。“不要说：阴谋……他们所怕的，你们不要怕，也不要畏惧。要把万军之耶和华当为圣；以他为你们所当怕的，所当畏惧的。他必为你们作圣所，却向以色列两家作绊脚的石头、跌人的磐石；向耶路撒冷的居民作网罗和圈套。他们中间必有许多人绊跌、坠落、破碎、陷入网罗而被擒拿。”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
世界是一座舞台。演员，就是它的居民，正准备在最后一场伟大的戏剧中扮演自己的角色。上帝被人遗忘。对于人类大众而言，除非人们为实现自私的目的而结成同盟，否则毫无合一。上帝在看着这一切。他对那悖逆子民的旨意必将成就。世界并未交在人的手中，尽管上帝容许混乱与无序的因素在一段时期内掌权。一股来自下界的势力正运作，要促成这场戏剧的最后伟大场景——撒但冒充基督而来，并在那些结成秘密社团、彼此捆绑的人中，以各样不义的诡诈施行作为。那些屈从于结社狂热的人，正在落实仇敌的计划。因必有果。
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
罪恶几乎满盈。混乱充斥世界，不久一场大恐惧将临到人类。结局近在眼前。我们这些知道真理的人，应当为那不久将以出人意料的方式席卷世界的事作好准备。《评论与先驱》，1903年9月10日。
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
1789年宪法的颁行所预表的那则警告，就是第三位天使的警告；当十四万四千人受印的工作开始时，它回到第二个加低斯。那警告是启示录第十八章第一个声音的警告；当时不仅纽约市的巨型建筑倒塌，连宪法的本质也发生了改变。宪法是依据英国法律撰写并以之为基础的，其基本哲学可简单概括为：“人在被证明有罪之前是无罪的。”宪法的制定旨在拒绝所谓的罗马法，其基本哲学可简单概括为：“人在被证明无罪之前是有罪的。”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
1789年来自荒野、由《宪法》所代表的警告，代表了2001年9月11日的警告；而且，燃烧的建筑不仅以字面意义上的应验为那段历史打上了印记，《爱国者法案》的通过（就语言而言）也代表了这一警告。
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
《爱国者法案》（2001年《通过提供拦截和阻止恐怖主义所需的适当工具以团结并加强美国的法案》）是在2001年9月11日恐怖袭击发生后不久在美国国会提出的。该法案于2001年10月23日在众议院提出，于2001年10月24日在参议院提出，并于2001年10月26日由乔治·W·布什总统签署成为法律。《爱国者法案》旨在加强政府调查和预防恐怖行为的能力，扩大监控和执法权力，并否定了英国法中一个基本而根本的原则，即人在被证明有罪之前是无罪的。它至今仍被政府内部的精英用来规避正当法律程序、隐私和公正审判。
We will continue this study in our next article.
我们将在下一篇文章中继续本研究。
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
在这可怕而庄严的时期，我们的光景如何？唉，教会中何等的骄傲盛行，何等的假冒为善，何等的欺骗，何等对衣饰的爱慕、轻浮与玩乐，何等争当首位的欲望！这一切罪恶使心智蒙蔽，以致无法分辨永恒之事。难道我们不该查考圣经，好知道我们在这世界历史的进程中处在何处吗？难道我们不该明白此时为我们所成就的工作，以及当这赎罪的工作正在推进之时，我们这些罪人应当站立的位置吗？若我们对自己灵魂的得救尚有顾念，就必须做出果断的改变。我们必须带着真诚的悔改寻求主；必须以深切痛悔的心承认我们的罪，使之得以涂抹。
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
我们不可再停留在那迷惑之地。我们的考验期正迅速走向尾声。让每一个人自问：我在上帝面前的光景如何？我们不知道，我们的名字何时会被基督亲口提到，我们的案子何时会被最终定案。啊，这些裁决将会如何！我们会被算在义人之中，还是被列在恶人之中？
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
让教会兴起，在神面前为她的背道悔改。让守望的人醒起，使号角发出明确的号声。我们所要宣告的是明确的警告。神吩咐他的仆人：“要大声呼喊，不可止息，扬起你的声音如同号角，指明我百姓的过犯，并雅各家的罪恶。”必须赢得众人的注意；若不能如此，一切努力都是徒然；纵然有天使从天降下对他们说话，他的话也不会比对着死亡冰冷的耳朵说话更有用。教会必须奋起行动。除非她预备好道路，神的灵决不能临到。当有恳切的省察内心；当有同心恒切的祷告，并凭着信心抓住神的应许。当有的不是像古时那样以麻衣遮体，而是灵魂深处的降卑。我们没有丝毫理由自我庆贺、自我高抬；我们应当在神大能的手下谦卑自己。他必向真心寻求的人显现，安慰并赐福他们。
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
这项工作摆在我们面前；我们会投身其中吗？我们必须抓紧工作，必须稳步向前。我们必须为主的大日子作准备。我们没有时间可以浪费，也没有时间去追求自私的目的。这世界必须得到警告。作为个人，我们在做什么，去将光明带给他人？神已把该做的工交托给每一个人；人人都有当尽的本分，而我们若忽略这工作，便要以自己灵魂的安危为代价。
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
噢，我的弟兄们，你们要使圣灵忧伤而离开吗？你们会因为尚未预备好迎接他的同在，就把那可称颂的救主拒之门外吗？你们会因过于贪爱安逸，不愿承担耶稣为你们所承担的重担，就任由灵魂在不明白真理的情况下灭亡吗？让我们从睡梦中醒来。“要清醒，要警醒，因为你们的仇敌魔鬼如同吼叫的狮子，四处游走，寻找可以吞噬的人。”Review and Herald，1887年3月22日。