Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
尼布甲尼撒代表复临主义的开端、美国的开端、新教之角的开端以及共和主义之角的开端。伯沙撒代表所有这些线的终结。
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
尼布甲尼撒代表第一位和第二位天使信息的历史，从1798年直到1844年，以及上帝查案审判的开始。他的见证与《但以理书》第一章相对应。伯沙撒代表第三位天使信息的历史，从1989年直到星期日法令，以及上帝执行审判的开始。他的见证与《但以理书》第一至第三章相对应。
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
尼布甲尼撒在1798年标志着临到以色列北国的“七个时期”的结束；当他得着兽心、与野兽同居之后，他的国位仍归他。他的见证一直延续到1844年临到犹大南国的“七个时期”结束之时，查案审判随之开启。在他的见证中，“时辰”一词代表第一位天使的审判时刻的信息；同时，它又代表那信息的到来。他见证中的“时辰”标示着1798年和1844年，这两年分别代表第一次忿怒与末后忿怒的结束。
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
伯沙撒的结局以那神秘的字迹为标志，其数值等于二千五百二十。“七个时期”，无论被表述为“一小时”、“分散”，还是“二千五百二十”，都是审判的象征。宁录所受的审判是“分散”，尼布甲尼撒的是“七个时期”，而伯沙撒的是二千五百二十。当尼布甲尼撒审判那三位义人时，他把火炉烧得比平常热“七倍”。
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
“七次”的审判以第一道信息的到来和第三道信息的到来为标志。1863年米勒派复临运动的结束，始于对“七次”教义的拒绝；一百二十六年后的1989年，第三位天使历史的“末时”来临。一百二十六是“七次”的象征；因此，从1863年第一位天使运动的结束到1989年第三位天使运动的开始，这段时期由“七次”借着象征性的一百二十六被连结起来。
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
然而，《但以理书》第五章中伯沙撒败亡的见证教导说，尽管审判被写在“墙”上，却没有人能看见“七次”的审判。对共和派的角而言，审判被写在托马斯·杰斐逊的“政教分离之墙”上，而这道墙在《但以理书》第五章中被除去。对真正的新教之角而言，审判被写在挂在“墙”上的两张神圣的图表上，为使读的人可以奔跑。但在老底嘉的盲目中，这些话语不可辨认。在这两种情况下，审判的话表明，真正的新教之角与共和派的角都被称在天平上，显出亏欠。伯沙撒的故事向共和派的角（代表世界列国）发出信息。
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
“在尼布甲尼撒和伯沙撒的历史中，上帝向今日的列国说话。”《时代的征兆》，1891年7月20日。
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
伯沙撒的故事也有一则给新教之角的信息，这只角代表世人。
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“在尼布甲尼撒和伯沙撒的历史中，上帝向当今的人们说话。”《圣经回声》，1894年9月17日。
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
伯沙撒的罪象征那地上兽两只角的罪。任一只角的罪，都在于他们在完全明白那些根基真理的情况下却将其弃绝。共和的那只角要对宪法之亮光，以及那份神圣文件产生之初的历史负责，但这些亮光随后却被逐步弃绝。当这个国家像龙一样说话时，政教分离的象征性“墙”将被拆除。对于真正的新教那一角，源自第一位与第二位天使信息之历史、在根基奠立之时所发出的亮光，已被逐步弃绝，并将继续日益被弃绝，直到上帝律法的“墙”也最终被弃绝。
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
先知在此描述一群人：在真理与公义普遍背离的时期，他们正寻求恢复那些作为上帝国度根基的原则。他们是修补上帝律法上破口的人——那律法是他为保护他所拣选的人而在他们四围设立的墙垣；对其中关于公义、真理与纯洁的诫命的顺从，将成为他们永久的保障。
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
先知用明确无误的话指出这班修筑城墙的余民所要承担的具体工作：“你若在安息日收回你的脚，不在我圣日行自己所喜悦的事；且称安息日为喜乐的，称耶和华的圣日为尊贵的，并尊敬祂，不走自己的道路，不寻自己的喜乐，不说自己的话；你就必以耶和华为乐；我必使你乘驾地的高处，又以你祖先雅各的产业养育你，因为这是耶和华亲口说的。”以赛亚书58:13、14。《先知与君王》，677、678页。
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
天使向威廉·米勒启示的圣经解经方法，代表着上帝的预言法则；与古代以色列不同，现代以色列本应不仅是十诫律法的保管者，也是预言的保管者。
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
今日，上帝呼召祂的教会，正如祂昔日呼召古代以色列一样，要在地上作为光。借着真理的大劈刀——第一、第二与第三位天使的信息——祂把他们从各教会和世界中分别出来，使他们与祂进入神圣的亲近。祂使他们成为祂律法的保管者，并将这时代的重大预言真理托付给他们。正如神圣的圣言曾托付给古代以色列一样，这些都是要传达给世界的神圣托付。启示录第十四章中的三位天使，代表那些接受上帝信息之光，并作为祂的使者出去，将这警告传遍全地的人。基督向祂的跟随者宣告：“你们是世上的光。”各各他的十字架向每一个接受耶稣的人说：“看哪，灵魂的价值：‘你们要往普天下去，向一切受造之物传福音。’”任何事都不可阻碍这项工作。这是今生最为重要的工作；它的影响将像永恒一样深远。耶稣在为人类的救赎所作的牺牲中所显明的、对人灵魂的爱，将激励所有跟随祂的人。《证言》卷五，455页。
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“预言的重大真理”由天使所传达，并通过威廉·米勒的工作而确立，是“要传达给全世界的神圣托付”。十条诫命之律法、自然律、健康律以及预言研究的法则，皆出自同一位大立法者；而拒绝其中一条诫命就是拒绝全部。对给予威廉·米勒的方法论的拒绝，开启了一场渐进性的背道，最终将导致复临运动弃绝第七日安息日。
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
在这末后的日子，主与那些自称为祂子民的人有一场争端。在这场争端中，身居要职的人将采取与尼希米所行完全相反的做法。他们不但自己忽视并藐视安息日，还要把它埋在风俗与传统的垃圾之下，竭力阻止他人遵守。在教会里以及露天的大型集会中，传道人将极力向人们强调遵守一周第一日的必要性。海上和陆地上都有灾祸，这些灾祸将会加剧，一个接一个地接踵而至；而那一小群出于良心守安息日的人，将被指认为因无视星期日而把上帝的忿怒带到世界上的人。
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
撒但鼓吹这谎言，好将全世界掳去。他的计划是强迫人们接受谬误。他积极参与一切假宗教的传播，并为了强加错误的教义而不择手段。披着宗教热忱的外衣，受他灵影响的人，对同类发明了最残酷的酷刑，并把最可怕的痛苦加诸他们。撒但和他的爪牙至今仍怀着同样的精神；过去的历史将会在我们这个时代重演。
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
有些人已经立定心志要去行恶；在他们心灵最幽暗的深处，他们已经断定将要犯下哪些罪行。这些人自欺。他们拒绝了上帝伟大的公义法则，反以自己的标准取而代之，并且拿自己与这标准相比，便自称为圣洁。主必容许他们把心里的一切显露出来，行出那辖制他们的主宰之灵。他要让他们在对待那些忠于其要求的人时，显明他们对他律法的仇恨。他们将被那煽动暴民钉死基督的同样宗教狂热之灵所驱动；教会与国家将以同样败坏的步调合而为一。
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
今日的教会步了古时犹太人的后尘；他们为着自己的遗传而撇弃了神的诫命。她更改了律例，背弃了永约；如今与当时一样，结果就是骄傲、不信和不忠。她真实的光景在摩西之歌的这些话中被陈明出来：“他们自取败坏，他们的玷污不是他儿女的玷污；他们是乖僻弯曲的一代。愚顽不智的民哪，你们这样报答耶和华吗？他岂不是你的父，买赎了你吗？他岂不是造了你，并且建立了你吗？” Review and Herald，1884年3月18日。
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
复临派对真理的最终拒绝发生在星期日法令之时；那时，复临派将重演古代以色列的历史：“受那煽动钉死基督之暴民的同样宗教狂热之灵所驱动；教会与国家将在同样腐败的和谐中联合起来。” 复临派逐步加深的背道在以西结书第八章中得到体现，以四个不断升级的可憎之事先知性地标示自1863年开始的复临派四个世代。最后的可憎之事，是耶路撒冷的领袖向太阳下拜。
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
他带我进入耶和华殿的内院。看哪，在耶和华殿的门口，廊子与祭坛之间，有约二十五个人，他们背向耶和华的殿，面朝东方，向着东方敬拜太阳。他又对我说：人子啊，你看见了吗？犹大家在这里所行这些可憎之事，还看为小事吗？因为他们使这地充满强暴，又转回来惹我发怒；看哪，他们向鼻子举枝子。所以我也要发烈怒；我的眼必不顾惜，也不怜悯；他们虽在我耳中大声呼求，我却不听他们。以西结书 8:16-18
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
那时所临到的审判，借伯沙撒受审判的“时辰”为例得以说明。
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
伯沙撒王为他的一千大臣设摆盛宴，并在这一千人面前饮酒。伯沙撒正在品尝酒的时候，吩咐人把他父尼布甲尼撒从耶路撒冷的圣殿里所取来的金银器皿拿来，好让王和他的大臣、妻子并妃嫔在其中饮酒。于是人就把从耶路撒冷神的殿中取出来的金器拿来；王和他的大臣、妻子并妃嫔都用这些器皿饮酒。他们饮酒，赞美金、银、铜、铁、木、石的神。当时就有人的手指显出，在王宫里对着灯台的墙上灰泥处写字；王看见那写字的手指。于是王的面色改变，心意惊惶，以致腰骨发软，两膝彼此相碰。王就大声吩咐人把术士、迦勒底人和占卜者召来。王对巴比伦的智慧人说：无论谁能读这文字，并把其解释告诉我，就必身穿朱红衣，颈戴金链，在国中位列第三。于是王的一切智慧人都进来，却不能读这文字，也不能把它的解释告诉王。于是伯沙撒王就甚惊惶，面色改变，他的众大臣也都惊异。但以理书 5:1-9。
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
在伯沙撒的审判临到的“同一时刻”，沙得拉、米煞和亚伯尼歌被投入那座已被烧得比平常热“七倍”的火窑。
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
现在，你们若准备好了，一听见号角、笛、琴、瑟、箫、扬琴以及各样音乐的声音，就俯伏敬拜我所造的像，尚且无妨；但你们若不敬拜，必立时被扔在烈火的炉中；有什么神能把你们从我手里救出来呢？沙得拉、米煞、亚伯尼歌回答王说：尼布甲尼撒啊，这件事我们不必回答你。即便如此，我们所事奉的神能把我们从烈火的炉中救出来，王啊，他也必救我们脱离你的手。即或不然，王啊，请你知道，我们也绝不事奉你的神，也不敬拜你所立的金像。于是，尼布甲尼撒怒气填胸，脸色大变；因此他吩咐人把炉子比平常烧热七倍。——但以理书 3:15-19。
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
伯沙撒的审判“时候”和沙得拉、米煞、亚伯尼歌的审判“时候”是同一个，而在这两处，“七次”都被用来象征那审判。这三位（沙得拉、米煞、亚伯尼歌）代表那两位见证人，他们在星期日法令之时的大地震的“时候”，作为旗帜，驾着云升天；而伯沙撒则代表在同一“时候”临到从地上来的兽、导致国家灭亡的审判。
We will continue our study of Belshazzar’s judgment in the next article.
我们将在下一篇文章中继续探讨对伯沙撒的审判。
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
因着我们当中敬虔标准的低下，我心中深感忧虑。每当我想到加在迦百农上的祸哉，便想到：那些明白真理却不按真理而行，反而凭自己点燃的火光而行的人，所要临到他们的定罪将更加沉重。在夜间，我以极其庄严的方式向众人发声，恳切劝他们自问良心：我是什么人？我是基督徒吗，抑或不是？我的心是否已经更新？神那改变人生命的恩典是否塑造了我的品格？我的罪是否已经悔改？是否已经认罪？是否已经得着赦免？我是否与基督合而为一，正如他与父合而为一？我是否恨我从前所爱？我如今是否爱我从前所恨？为了得着对基督耶稣那超越的认识，我是否把万事都看作亏损？我是否觉得自己是耶稣基督所买赎的产业，并且每时每刻都必须把自己献上，为他效力？
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
我们正站在重大而庄严的事件门槛上。全地必被主的荣耀所照明，正如众水覆盖大深渊的沟渠。预言正在应验，风暴的时期在我们面前。那些看似长期沉寂的旧争端将被重新唤起，新的争端也将兴起；新旧交织，而且这一切很快就会发生。天使正执掌四方的风，使其不吹起，直等到所指定的警告之工传给世界；但风暴正在聚集，乌云正在堆积，随时要倾泻在这世界之上；对许多人来说，它将像夜间来的贼一样突然而至。
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
当我们在二三十年前告诉他们，星期日将被强加给全世界，并且将制定法律强迫人们遵守，逼迫人的良心时，许多人笑而不信。我们看见这正在应验。上帝关于将来的所有话必定应验；他所说的一切，没有一件会落空。如今，新教正伸手跨越鸿沟，与教皇制度握手，并且一个同盟正在形成，要把第四条诫命的安息日践踏得不见踪影；而那不法的人，在撒但的唆使下设立了伪安息日，这个教皇制度的产物，将被高举来取代上帝的位置。
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
在向我所显明的景象中，全天庭都在注视事态的展开。那场关于上帝在地上治理的伟大而持久的争战中将显出一场危机。将有重大而决定性的事情发生，而且就要很快发生。若有任何迟延，上帝的品格和他的宝座将受损害。天上的军械库已经开启；上帝的全宇宙及其一切装备都已就绪。只要公义说出一句话，地上就会出现可怕的景象，显明上帝的忿怒。将有响声、雷轰、闪电、地震，以及普天下的荒凉。天上宇宙中的一切动向都是为了使世界预备迎接这场大危机。
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
一种逼人的激烈之势正占据地上一切事物；而我们这班曾蒙大光、得奇妙知识的百姓中，许多人却像五个沉睡的童女，手里拿着灯，器皿里却没有油；冷漠、麻木，敬虔软弱而日渐式微。当一种新的生命正在扩散，从下界涌起，并迅速掌控撒但的一切工具，为着最后的大冲突与争战作准备之时，新的光、新的生命与能力正从上头降下，掌管那些并未像如今许多人那样死在过犯和罪恶中的神的子民。那些现今能从眼前所发生的事看出不久将要临到我们身上的人，将不再信靠人的发明与办法，并会觉得必须承认并接受圣灵，也要把祂呈现在众人面前，使他们为神的荣耀而争战，并在生活的大路小径上到处作工，为拯救同胞的灵魂。惟一稳固可靠的磐石是万古的磐石。惟有建造在这磐石上的人，才是安稳的。
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
现今体贴肉体的人，尽管上帝在他的话语中并借着他圣灵的见证发出警告，仍然永不能与蒙救赎者的圣洁大家庭联合。他们放纵情欲，思想卑污，在上帝眼中为可憎。他们从未因真理而成圣；他们并未有分于神性，从未胜过自我和这世界以及其中的邪情私欲。这样的人遍布我们的教会，因此教会软弱、多病，濒于死亡。现在绝不可发出冷淡含糊的见证，乃要有坚决、尖锐的见证，责备一切不洁，并高举耶稣。我们作为一个子民，必须怀着盼望的态度，作工、等候、警醒并祈祷。
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
基督第二次显现的这有福的盼望，连同它庄严的现实，需要常常向众人呈现；仰望我们主耶稣不久将在荣耀中显现，会使人把地上的事看作虚空与无有。一切属世的尊荣或显赫都毫无价值，因为真正的信徒活在世界之上；他的脚步正向着天国迈进。他是客旅和寄居者；他的国籍在天上。他正把基督之义的日光收聚于心，使他在笼罩世界的道德黑暗中成为炽热而明亮的灯。在他身上可见何等刚强的信心、何等活泼的盼望、何等炽热的爱、何等为神而圣洁奉献的热忱！并且他与世界之间何等分明的分别！ “所以你们要时刻警醒，常常祷告，使你们能逃避将要发生的一切事，得以站立在人子面前。” “所以你们要警醒，因为不知道你们的主是哪一天来到。” “所以你们也要预备，因为在你们想不到的时辰，人子就来了。” “看哪，我来像贼一样！那警醒并看守自己衣服的人有福了。” 小册子，第38—40页。