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，怀爱伦领受了她最后一次睁眼异象。这次是在俄勒冈州波特兰领受的。她第一次睁眼异象是在1844年，于缅因州波特兰领受的。耶稣总是用一件事的开始来说明那件事的结局。
“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.
1844年，在那段时间过去不久，我第一次得了异象。我当时正在波特兰拜访海恩斯夫人，她是我在基督里的亲爱姊妹，心与我相契；我们五个人，都是女性，静静地在家庭祭坛前跪着。当我们祷告的时候，上帝的大能临到我，是我从未经历过的。
“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.
我似乎被光环绕，并且从地上越升越高。我转身去寻找世上的复临之民，却找不到他们，这时有声音对我说：“再看一看，再往高处看一点。”于是我抬起眼睛，看见一条又直又窄的道路，高高地筑在世界之上。在这条道路上，复临之民正向着道路尽头的那座城前行。在道路的起点，他们身后设立着一道明亮的光；有一位天使告诉我，那就是“半夜的呼声”。[见马太福音25:6。]这光照亮整条道路，为他们的脚步发光，使他们不至绊跌。
“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.
只要他们的眼睛始终注视着就在前面引领他们进城的耶稣，他们就是安全的。但不久，有些人就疲倦了，说那座城还很遥远，他们原以为早就该进去了。于是，耶稣举起他荣耀的右臂鼓励他们，从他的臂上发出一道光，笼罩在复临的队伍上，他们便高呼：“哈利路亚！”也有人轻率地否认身后的那道光，说带领他们走到这一步的并不是上帝。他们身后的光就熄灭了，使他们脚下陷入一片漆黑；他们踉跄跌撞，失去了目标，也看不见耶稣，从路上跌落，坠入下方黑暗邪恶的世界。 《艾伦·G·怀特的基督徒经历与教导》，57。
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.
在她的孙子亚瑟·L·怀特撰写的关于艾伦·怀特的六卷本传记中，记载了约翰·劳夫伯勒在1893年总会大会上所作的一段陈述。
“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.
九年后，Loughborough 在总会会议上致辞时说：“我曾目睹怀爱伦姐妹处于异象中的情形约五十次。第一次是在大约四十年前……她最后一次公开的异象是在1884年，于俄勒冈州波特兰的营地。”《怀爱伦传》第三卷，第256页。
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年之后，她仍然会有梦和异象，但公开发生的异象在开始后的整整四十年便结束了，而且最初与最后一次公开异象都发生在名为波特兰的城市。第一个城市在美国东海岸，最后一个城市在西海岸。有人或许会辩称，这一事实不过是巧合而已，也有人会认为，公开异象的目的已经实现，因此主在四十年后结束了它们。
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
真正的原因是由于对赐给米勒派运动的预言恩赐日益加剧的不顺服与反叛。
“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.
来到奥克兰之后，想到巴特尔克里克的情形，我心里沉重，而我自己软弱无力，不能帮助你们。我知道不信的酵正在起作用。那些忽视神话语明明的训诫的人，也在忽视那些敦促他们留心神话语的证言。去年冬天我访问希尔兹堡时，我多方祈祷，心里背负忧虑与悲伤的重担。但有一次当我祈祷时，主驱散了黑暗，大光充满了房间。有一位神的天使在我身旁，我似乎身在巴特尔克里克。我在你们的会议里；我听见人所说的话，我所看见并听见的那些事，若是神许可，我真盼望它们能从我的记忆中永远抹去。我的心灵受了极重的伤，不知如何是好，也不知该说什么。有些事我不能提及。有人吩咐我对此不可让任何人知道，因为还有许多事尚未显明。
“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.
有人嘱咐我，要把赐给我的亮光收集起来，使它的光辉照耀上帝的子民。我一直在报刊上的文章中这样做。我有好几个月几乎每天凌晨三点就起床，把在巴特尔克里克我得到最后两篇证言之后所写的各样材料收集起来。我把这些事写出来，赶紧寄给你们；但我忽略了妥善照顾自己，结果在重担之下支持不住；我的稿件也未能全部完成，因而无法在总会时送达你们。
“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.
再次，在祷告时，主向我显现了。我又到了巴特尔克里克。我在许多家庭里，听见你们围着餐桌说的话。这些细节我现在不便叙述。我希望永远不必再提起它们。我也做了几个极为令人印象深刻的梦。
“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.
你会承认哪一种声音是上帝的声音？主还握有什么权能，可以纠正你的错误，并如实指示你该走的道路？他在教会里还能用什么能力来做工呢？如果你坚持要等到一切不确定的阴影和一切怀疑的可能都被除去才肯相信，你就永远不会相信。那种要求完备知识的疑惑，永远不会向信心屈服。信心立基于证据，而非绝对的证明。当天围绕着我们有其他声音催促我们走相反的道路时，主仍要求我们顺从职责的声音。要分辨那从上帝而来的声音，需要我们认真留意。我们必须抵制并征服本性的倾向，并且毫不讨价还价、毫不妥协地顺从良心的声音，免得良心的催促止息，而让人意与冲动来主宰。主的话临到一切没有因立志不听不从而抗拒祂圣灵的人。这声音在警告、劝勉和责备中可以听见。这是主给祂子民的光明信息。如果我们等待更响亮的呼召或更好的机会，这光可能就会被收回，而我们被留在黑暗中。 《证言》第五卷，68页。
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.”
怀特姐妹指出，如果继续表现出对她作为女先知之事工的反叛，那么“光可能被收回”，而老底嘉式的复临信仰将被“留在黑暗中”。1915年，光被收回了。上帝过去并且现在都完全有能力在祂选择的时候兴起一位先知或女先知。祂兴起以利沙接续以利亚，但在1915年之后并没有兴起在世的先知，因为主已经“收回了光”。
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.
说到怀特姐妹的梦与异象，可以分为三个时期。第一个时期为四十年，其间异象会在公众场合发生，其目的在于使在场的人在心中确立这项恩赐。随后从1884年起直到她于1915年去世，所给予的异象与梦仍是为着造就神的子民，但它们是在私下给予的。第三个时期始于1915年，并提供了证据，表明老底嘉的复临主义正处于背道的黑暗之中。
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.
古代以色列是现代以色列的写照。在以以利和他两个儿子何弗尼、非尼哈为代表的叛逆全面爆发时期，“没有公开的异象”。原因是他们严重的不顺服和悖逆。神不改变。
“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.
还要再向以利的家发出一个警告。上帝无法与大祭司和他的儿子们说话；他们的罪像浓密的云彩一样，隔绝了祂圣灵的同在。然而，在邪恶之中，孩童撒母耳仍然忠于上帝；那向以利的家发出的定罪信息，正是撒母耳作为至高者先知所领受的使命。
“‘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.
“‘那时，耶和华的话语稀少，不常有异象。正当以利在自己的地方躺下，他的眼目渐渐昏花，以致看不见；耶和华的殿里神的灯还没有熄灭，那里有神的约柜，撒母耳也已躺下睡觉；耶和华就呼唤撒母耳。’孩子以为那声音是以利的，便急忙跑到祭司的床边，说：‘我在这里，因为你呼唤我。’回答说：‘我儿啊，我没有呼唤你；你再去躺下吧。’撒母耳被呼唤了三次，他也三次照样回应。于是以利确信，这神秘的呼唤是上帝的声音。主越过了他所拣选、那位白发苍苍的仆人，去与一个孩子说话。这本身就是对以利和他全家的一个苦涩却当得的责备。”《先祖与先知》，第581页。
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.
在以利家背道的时候，没有“公开的异象”，因为在那些日子里，耶和华的话语是“宝贵”的。这里译作“宝贵”的希伯来词，意思是“稀少”。从1844年直到1884年，曾有“公开的异象”赐给老底嘉时期的复临派。这事最初确立于非拉铁非时期的米勒派运动的历史中，并在1856年开始指出非拉铁非运动已转入老底嘉运动；然而这些“公开的异象”仍继续着，因为神恒久忍耐，又满有怜悯。
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.
随后，在1863年，针对根本真理的反叛开始了，但“公开的异象”一直持续到1884年。随后发生了变化。在以西结书第八章中，四个可憎之事被描绘为程度不断升级。1884年标志着第一代的临近结束以及第二代的开始。复临历史记载，在1881年，以及随后在1882年，叛逆出现了两次显著的增长。
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.
1881年，总会会长（George Butler）在《Review and Herald》上撰写并刊登了一系列文章，他在文中主张圣经的某些部分比其他部分更受启示；到了文章的结尾，他甚至明确指出圣经中有些部分并非受启示。 随后，在1882年，Uriah Smith——出版工作的领导者，并且当时也是教育工作的领导者——开始教导说：当 Sister White 获得关于未来预言或过去神圣历史的启示时，她的话是受启示的；但他认为，当她指出教会成员的个人过失时，那不过只是她作为一个人的个人意见。
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.
1881年，撒旦借着教会会长为媒介，公开向《钦定版圣经》的权威发起攻击；随后一年，教育与出版事业的负责人又以类似方式攻击预言之灵的权威。自1884年起，有见证说，那些日子里没有公开的异象。从1863年直到1881年，这场叛逆已升级到将圣经和预言之灵也纳入其中，不再仅仅是对根基的拒绝。
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.
《以西结书》第八章所代表的四种可憎之事，是由“古人”所行；这些“古人”代表耶路撒冷的领导层，而该领导层在1863年以“老底嘉式复临主义”的身份成为一个合法的教会实体。那时，《Review and Herald》上发表了一篇文章，有些历史学家把作者归于詹姆斯·怀特，尽管该文的文献记录实际上更指向尤赖亚·史密斯才是真正的作者。尽管如此，关于重建耶利哥的咒诅显然在詹姆斯·怀特身上应验，而尤赖亚·史密斯则是制作伪造的1863年图表的人。到了1881年，总会会长在《Review and Herald》上刊登了反对圣经完全权威的文章；随后一年，尤赖亚·史密斯开始攻击“预言之灵”的权威。
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.
那些本应担任守护者的长老们带头发动了一场公开的攻击，这场攻击首先针对米勒的梦所代表、并在哈巴谷的两张图表上所阐明的根基真理。随后他们开始攻击两位见证人——《圣经》和《预言之灵》。在同一时期（19世纪80年代初），健康事工的负责人约翰·H·凯洛格开始把泛神论的灵性主义引入教会的领导层。1881年，詹姆斯·怀特去世，而怀爱伦姐妹正处在教会教育、健康与政治架构领导层日益升级的叛逆之中。
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:
1856年来到的信息——即关于“七次”的加增之光，以及给老底嘉的信息——已被拒绝；主本意要在1888年明尼阿波利斯的总会大会上，借着琼斯与华格纳两位长老所传达的信息，再次重申那同样的信息。他们的信息并非新信息。怀爱伦姐妹在针对那些抵制他们信息之人发言时指出，这些反叛者认为，他们对琼斯与华格纳信息的抵制，正是他们尽责捍卫旧地标，也就是旧根基。他们的悖逆表明，到1888年他们已不再明白何为根基——也就是，根基性的真理所代表的是基督的义。就地标与威廉·米勒的规则而言，她说：
“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.
“我们自己应当知道，何谓基督教，何谓真理，何谓我们所领受的信仰，何谓《圣经》的准则——那从至高权威赐给我们的准则。有许多人之所以相信，并没有可作为其信仰依据的缘由，对于事情的真相也没有充分的证据。若有一种观点与他们自己先入为主的意见相吻合，他们便立刻准备接受。他们并不从因推及果地加以思考，他们的信心没有真实的根基；到了试炼的时候，他们就必发现，自己所建造的是在沙土上。”
“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.
凡是满足于自己目前对圣经不完全的认识，认为这就足以使他得救的人，都是陷在致命的迷惑之中。许多人在圣经根据上并未装备齐全，以致不能辨别错误，也不能驳斥一切被冒充为真理的传统与迷信。撒但已将他自己的思想引入对上帝的敬拜，为要败坏基督福音的单纯。许多自称相信现今真理的人，却不知道那曾一次交付给圣徒的信仰究竟是什么——“基督在你们里面，荣耀的盼望”。他们以为自己在捍卫古旧地标，然而却是不冷不热、漠不关心。他们不知道什么叫把爱与信心的真实德行织入自己的经历，并实际拥有它。他们并非认真研经之人，反而懒惰而漫不经心。一旦在经文上出现分歧，那些没有带着明确目的去研究、对自己所信也未有定见的人，就会离弃真理。我们应当向众人强调殷勤探求神圣真理的必要，使他们知道自己确已知道什么是真理。有些人自称学识渊博，并对自己的光景感到满足，然而他们对圣工并无更多的热忱，对上帝以及那些为之基督曾经舍命的灵魂也没有更炽热的爱心，简直就像从未认识过上帝一样。他们不读圣经来把其中的精髓与丰美据为己用，滋养自己的心灵；他们并不觉得那是上帝对他们说话的声音。然而，若要明白救恩之路，若要看见公义日头的光芒，我们就必须带着目的研读圣经，因为圣经中的应许与预言把明亮的荣耀光束照耀在神圣的救赎计划上，而这些宏伟的真理并未被清楚领会。
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.
这段话出自她在1888年期间的见证，她指出，悖逆者正把根基建在沙土上，而他们却不自知。她说：“许多自称相信现今真理的人，并不知道那从前一次交付给圣徒的信仰是什么——基督在你们里面，乃是荣耀的盼望。他们以为自己在捍卫古旧地标，但他们却不冷不热、漠不关心。”她认定他们仍处在老底嘉的光景，因为他们“不冷不热”。她也指出“那从前一次交付给圣徒的信仰——基督在你们里面，荣耀的盼望”。基督是万古磐石；作为万古磐石，祂代表着米勒梦中的宝石。
“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.
“警告已经发出：凡会扰乱我们自1842年、1843年和1844年信息传来以来所一直建造之信仰根基的，任何事物都不可容许进入。我曾在这信息之中，并且自那时以来，我一直站在世人面前，忠于上帝所赐给我们的亮光。我们无意把自己的脚从那平台上挪开；我们的脚正是在我们日日以恳切祷告寻求主、寻求亮光之时，被安置在其上的。你们以为我会放弃上帝所赐给我的亮光吗？这亮光必如万古磐石。自从赐下以来，它一直在引导我。”《评论与通讯》，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.
她在说“他们不从因到果地推理”时，指出了叛逆者——也就是以西结笔下那些“古人”——的一个重要事实。恶人不能，或者不愿，从因到果地推理。1888年总会大会的后果叛逆到如此地步，以致怀爱伦决定离开，但她的天使向导吩咐她必须留下，并记录可拉、大坍与亚比兰叛乱的平行历史。那些“古人”的叛乱是结果；其原因则是他们拒绝了随着1856年“七次”之光增强而来到的老底嘉信息，随后在1863年升级为对根基的叛变，进而导致先攻击圣经，后攻击预言之灵，并引入凯洛格的灵性主义。
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.
当然，古史学家们历来都用废话、传统、习俗以及各式寓言故事把与那类叛乱有关的真相掩盖起来，因为参与那类叛乱的人总是试图隐瞒证据。
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.
祸哉那些向耶和华深藏谋略、在暗中行事的人；他们说：“谁看见我们？谁知道我们？”以赛亚书 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).
以赛亚在这节经文中所指向的人，就是他所称为“治理耶路撒冷这百姓的亵慢之人”，并且与以西结书第八章中本应作百姓守护者的那些古时长者是同一批人。在以西结的见证中，到了第二件可憎之事——这标志着复临主义的第二代——他们对以赛亚所说的那些亵慢之人提出的问题作出回应：“因为他们说：主看不见我们；主已经离弃了这地。”（以西结书 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.
向那些试图掩盖导致并发生于1888年的叛乱真相的历史修正主义者宣告“祸哉”。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
我必须就明尼阿波利斯的聚会对你说几句话。我曾一度决定离开聚会，因为我看见并感受到一种强烈的反对之灵正在占上风。对于那在莫里森弟兄和尼古拉弟兄身上以控制之力运行的灵，我片刻也不能承认。对于你属的是什么样的灵，我一刻也不怀疑。它当然不是神的灵，为免你继续陷在这欺骗之中，我现在写信给你。
“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.’
在我决定不再在明尼阿波利斯久留之后的那个夜晚，在夜里的一个梦或异象中——我无法确知是哪一种——一位身材高大、气度威严的人带来了一个信息，向我启示：这是上帝的旨意，要我站立在我的职责岗位上，并且上帝亲自要作我的帮助者，扶持我说出祂要赐给我的话。他说：“为着这工，主兴起了你。祂永远的膀臂在你以下。因这次聚会将作出关乎生死的抉择；并不是说有人非得灭亡，但属灵的骄傲和自恃会把门关闭，使耶稣和祂圣灵的大能不得进入。他们还要有另一次机会得以醒悟，不再受欺骗，并且悔改、认罪，归向基督而回转，好叫祂医治他们。”
“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.’
他说：“跟从我。”我跟随我的引导者，他领我到弟兄们安居的各处房舍；他又说：“要听此处所说的话，因为这些话都记在记录之书上；凡在这工作上有分的人，这工作并非遵循从上头来的智慧之灵，乃遵循那不是从上头降下、而是从下边来的灵；这些话必对他们发生定罪的权能。”
“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.
我听到一些话，那些话本该让每一个说出它们的人羞愧。讥讽的言语在人与人之间传递，嘲笑他们的弟兄A. T. Jones、E. J. Waggoner、Willie C. White，以及我本人。本应当在上帝面前谦卑己心、整理自己内心的人，却肆意评论我的立场与我的工作。似乎他们沉湎于对弟兄及其工作的臆造冤屈与凭空想象的评说，这些都毫无真理的根基；又在怀疑之中，说出并写下尖刻的话语；而这一切不过是怀疑、质疑与不信的结果。
“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.
我的向导说：“这在书上被记载为反对耶稣基督的。这种灵无法与基督的灵、真理的灵相合。他们沉醉于反抗的灵，像醉汉一样，不知道是什么灵在支配他们的话语或行为。这种罪在上帝面前尤为冒犯。这种灵与真理和公义之灵毫无相似之处，正如那曾驱使犹太人结成同盟去怀疑、批评，并充当间谍去窥探基督——世界的救赎主——的那种灵一样。”
“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.
我的引导者告诉我，有人见证了那种没有基督的谈话，那些粗俗的闲谈，显明了驱使这些言语的灵。当他们进入自己的房间时，恶天使也与他们同来，因为他们向基督的灵关上了门，不肯听祂的声音。他们并没有在上帝面前谦卑己心。祷告的声音鲜少被听见，倒是批评、夸大的言论、臆测、猜测、嫉妒、妒忌、恶意的揣度和虚假的控告盛行。若他们的眼睛被打开，就会看见足以使他们惊惧的景象——恶天使在欢腾。他们也会看见一位守望者，祂听见了每一句话，并将这些话记录在天上的册籍中。
“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.
“随后我被告知，在这个时候，作出关于教义要点立场、关于何为真理的任何决定，或指望有任何公平查考的精神，都是徒劳的，因为已经结成了一个同盟，不允许他们在所接受的任何要点或立场上改变观念，正如犹太人当年也是如此。我的引导者对我说了许多话，我无权将之写下。我发觉自己坐在床上，心中充满忧伤与痛苦，同时也怀着坚定的决心，要坚守我的职责岗位直到聚会结束，然后等候上帝之灵的指引，告诉我如何行动、当走何路。”《1888文稿》，277、278页。