给教会的证言
1.平衡的心
上帝已交给我们各人神圣的委托，祂要我们为此交账。祂的旨意是我们要如此训练自己的头脑以致能使我们运用祂所赐给我们的恩赐成就最大的善工并将荣耀反馈给赐恩的主。我们因头脑的一切素质而欠上帝的债。这些能力可以予以培养和谨慎的指导与控制好实现上帝赐下它们的目的。{PH159 1.1}
安德鲁斯弟兄啊，你可以如此训练你的头脑以致显示出心灵的活力并发展每一种官能，使它们能实现主赐下它们的目的。理智可以藉着运用每一官能来强化。{PH159 1.2}
我的弟兄啊，你并没有在成就最大量的善工，因为你朝一个方向运用理智，却疏于谨慎注意这些你认为自己不适合的事;所以，一些软弱的官能就因缺乏运用而休眠，因为那应该将它们投入使用从而使它们有力量的工作不讨你喜欢。一切官能都应得到培养，心智的一切能力都要予以运用。洞察力、辨别力、记忆力以及所有的推理能力都应该有同等的力量才能有健全的心智。在那种情况下你才会是一个完整的人。否则你就有成不了完全人的危险。{PH159 1.3}
如果某些官能得到使用却忽视其它官能，上帝的计划就没有充分实现在我们身上，因为各种官能都是互相关连，大多彼此依赖的。若无其他各种官能的作用，就不能有效地运用某种官能而善保其均衡。若你只给一种官能全部的注意和力量，而使其它官能休眠，全部能力既无培养的机会，结果那被注意的一部分就发育很强，会走极端。有些人的心思发育不全，理智没有适当均衡。众人的心智不是生来就有一样的构造。我们有不同的心思，有品格的强项，也有一些很软弱的地方。这些很明显的缺欠是无需有也不应有的。那些有这些缺欠的人，如果愿意通过教养和运用来强化其品格上的弱点，就会变成刚强的人。{PH159 2.1}
我们运用那些生来最强的官能，忽略那些软弱而需强化的官能，这种做法虽然合意却不是最有益的。我们应当小心留意那些最软弱的官能，以便理智的全部能力善保平衡，各尽其职，犹如一部管理良好的机器一样。{PH159 3.1}
安德鲁斯弟兄啊，你没能将自己的能力变成最好的价值。你集中心思能力于一个题目，把其他一切置诸脑外，在某种程度上说来，原也很好，但不断运用这种官能，就必磨损那被召作此工作的器官;因为它们操劳过度，结果就不能达到极大的效益，而会缩短寿命。人体的各种官能都当出力，和谐地工作，彼此均衡。{PH159 3.2}
你全心投入现在涉及的这个题目，越陷越深。你变得兴致勃勃，全神贯注，见了知识及亮光。但很少有人的心思能跟得上你，除非他们对这题目也有同样深刻的思想。你有一种危险，就是把土地犁的太深，把真理种子埋得太深，以致幼嫩宝贵的禾苗，永不能伸出地面之上。你的操劳只会得到很少的人赏识。{PH159 3.3}
你若把握住了你的《安息日的历史》并使之成为你的主要任务而不排斥业务，反而花一部分时间努力维持工作的其它分支，原会对上帝圣工的利益更好。你喜爱目前正在从事那种工作。然而你在写得如此周密而且涵盖如此多范围时，却没有藉着唤起一种普遍的兴趣来做成一项会成就最大量益处的工作。人们的心思在读懂你和跟上你方面变得疲倦了。当你开始从事你现在正在做的事情时，你几乎不知道在哪里止步。{PH159 4.1}
在这个时代，当讨人喜欢的虚言如蜻蜓点水吸引人心时，以一种从容的风格提出真理，用几个有力的证据来支持，比查究和发表一大批势不可挡的证据要好;因为要点在许多人心中还不如将那些异议和证据摆在他们面前之前那么清晰了。在许多人心中，断言会比长篇大论更有效。许多事可以认为是理所当然的。证据对一些人的心思并无帮助。{PH159 4.2}
我的弟兄，你有将人的思想带到超过其深度的危险。那些最熟悉P长老的人并不信任他。他们却会接受他要说的，无论多么不真实、不公正甚至可笑，如有可能，就用来对付真理。然而那些会接受并喜悦他笔下作品的人，即使可能接受安息日，也不是要信服真理或愿意尊荣上帝圣工的人。你有危险介绍成千上万人心中从未想过的反对意见，许多人若是变得不满，就会利用那些异议。你和其他人若是采取立场要调查研究并且说明那些不诚实地将上帝的真实变为虚谎之人的谬误与矛盾，撒但就会煽动人，足以使你的笔和其它好几个人的笔不停地写作，而工作的其它方面就被撇下受了损害。{PH159 5.1}
我们必须拥有更多那些参与建造耶路撒冷城墙之人的精神：“我们现在办理大工，不能下去”(尼6:3)。撒但若是看到他能使人们的声音在现代真理最重要的工作上沉默，去回击异议和反对者们，他的目的就达到了。{PH159 5.2}
《安息日的历史》这本书早就应该写出来。你不应该等到你尽可能使其中所有内容都十分精确有力才将它发表在人们面前。这是一个繁忙的世界。男女都忙于从事生活中的种种事务，没有时间默想，甚至没有时间读上帝的话到足以明白它。长篇费力的论证不会引起多少人的兴趣，因为人们不得不随跑随读(哈2:2)。你不可能消除第一日复临信徒心中对于安息日诫命的反对，正如世界的救主没能借着大能和神迹说服犹太人相信祂就是弥赛亚一样，因为他们已经下定心意拒绝祂了。就像顽固不信的犹太人一样，他们宁要黑暗不要光，若是一位天使直接从天庭向他们讲话，他们就会说那是撒但。{PH159 6.1}
应该使人们看到你那本安息日的著作，即使它还不像你希望的那样完善。人们现在需要那本书。清晰而直截了当的论据，像里程碑一样明确，所发挥感服人心的效果，通常要远胜过一大堆涉题广泛的论据。那些论据只有肯刨根究底的人才有兴趣注意。在一个版本销行，人们从中受益的同时，你若要使这本书更加完善，就可以完善，直到你满意自己做了力所能及的一切。我们的成功在于接触普通民众。那些有才干有地位的人很是自高，看不起这道的简朴，又那么自满，不觉得需要真理。他们正如过去的犹太人一样自以为义，自足自负，以致。他们是康健的人，不需要医生。{PH159 6.2}
你在那么充分地注意普雷布尔时，期待的是你绝不会认识到的东西。你的时间可以更好地用在有更加普遍的兴趣和给人们分粮上，就是现在能给他们吃的粮。你将时间用在密切注意普雷布尔的歪理上，是不明智的。你在使人们注意一部流传得很有限的著作，使他们对原本从未费心去注意的那些反对意见感兴趣。{PH159 7.1}
你给成千上万的人制造一系列的巧辩和疑惑，将普雷布尔的作品摆在那些本来绝不会看的人面前。这正是他们希望我们做的。他们想要引起注意，让我们为他们发表出来。这就是卡弗想要的。他们炮制谬论，歪曲真理和那些喜爱并倡导真理之人的品格，主要目的就在于此。如果我们不予理睬，待之以无言的藐视，他们的谎言和谬论很快就会销声匿迹。他们不甘寂寞，喜欢反对。要不是我们理会，他们原不会有什么影响。{PH159 7.2}
第一日复临信徒是最难接触的一班人。他们通常会拒绝真理，正如犹太人一样。我们应当尽量前进，就当这些人根本不存在。他们乃是混乱分子。他们中间不道德的事已经到了可怕的程度。倘若他们中间很多人接受了真理，就会成为最大的灾难。他们必须抛弃原来的一切重新学习，否则就会给我们带来大麻烦。有些场合必须应付明显的歪曲谣传。遇到这种情况，就应迅速果断地处理，然后继续我们自己的工作。我们应当实行基督教导人的计划。祂的教训简单明了，直截了当地说出事情的根由，应付一切人心的需要。{PH159 8.1}
在用几点论据就可概括全题，实际上足以说服对方或使其消声的时候，若讲得过于详细，面面俱到，并不是最好的策略。今天你也许可以把反对者论据的每根支柱移去，把他们的口封闭以致再不能说什么，但到明天，他们必又旧调重弹。他们这样反复相持，是因为他们不爱光，不愿意来就光，唯恐会从他们身上消除黑暗和错谬。对于无需费力争辩就会被认为是理所当然的问题，最好把论据和理由保存起来，不要将深度的知识一股脑儿倾囊而出。基督的服务时期仅仅持续了三年之久，然而在那短短的三年，祂却完成了伟大的工作。在我们今日所处的末后时期，同样需要在短短的时期内完成伟大的工作。虽然你正准备有所行动，仍有人会因缺乏亮光和知识而灭亡。{PH159 8.2}
PH159 - Testimony to the Church
【A Balanced Mind】
God has committed to us each sacred trusts, for which he holds us accountable. It is his purpose that we so educate the mind as to enable us to bring into exercise the talents he has given us in such a manner as will accomplish the greatest good, and reflect back the glory to the Giver. We are indebted to God for all the qualities of the mind. These powers can be cultivated, and so discreetly directed and controlled as to accomplish the purpose for which God gave them.?{PH159 1.1}[1]
Bro. Andrews, you can so educate your mind as to bring out the energies of the soul, and develop every faculty, that they may accomplish the purpose for which they were given. The intellect may be strengthened by every faculty being exercised?{PH159 1.2}[2]
You, my brother, are not doing the greatest amount of good, because you exercise the intellect in one direction and neglect to give careful attention to those things for which you think you are not adapted;?therefore some faculties that are weak are lying dormant want of exercise, because the work that should call them into exercise and consequently give them strength, is not pleasant to you. All the faculties should be cultivated. All the powers of the mind should be exercised. Perception, judgment, memory, and all the reasoning powers, should have equal strength in order to have a well-balanced mind. In that case, you would be a whole man. Otherwise, you are in danger of being but part of a man.?{PH159 1.3}[3]
If certain faculties are used to the neglect of others, the design of God is not fully carried out in us; for all the faculties have a bearing, and are dependent, in a great measure, upon each other. One cannot be effectually used without the operation of all the other faculties, that the balance may be carefully preserved. If all the attention and strength are given to one, while others lie dormant the development is strong in that one, and will lead to extremes, because all the powers have not been cultivated. Some are dwarfed, and the intellect is not properly balanced. All minds are not naturally constituted alike. We have varied minds, and strong points of character, and great weaknesses, upon some points. These deficiencies, so apparent, need not, and should not, exist. If?those who possess them would strengthen the weak points in their character, by cultivation and exercise, they would become strong.?{PH159 2.1}[4]
It is agreeable, but not to the greatest profit, to put into exercise the faculties which are naturally the strongest, while we neglect those that are weak, that need to be strengthened. The feeblest faculties should have careful attention, that all powers of the intellect may be nicely balanced, and all do their part like well-regulated machinery.?{PH159 3.1}[5]
Bro. Andrews, you fail to turn your powers to the best account. Your strength to concentrate your mind upon one subject to the exclusion of all others, is well in a degree; but this faculty is constantly cultivated, which wears upon certain organs that are called into exercise to do this work, which will tax them too much, and you will fail to accomplish the greatest amount of good, and will shorten life. All the faculties should bear a part of the labor, working harmoniously, each balancing the other.?{PH159 3.2}[6]
You put your whole soul into the subject you are now upon. You go deeper and deeper into the matter. You see knowledge and light as you become interested and absorbed. But there are very few minds that can follow you, unless they give the?subject the depth of thought you have done. There is danger of your plowing, and planting the seed of truth, so deep that the tender, precious blade will never find the surface. Your labor will be appreciated only by a few.?{PH159 3.3}[7]
If you had taken hold of your Sabbath history and made that your principal, but not your exclusive, business, and labored a portion of the time to keep up other branches of the work, it would have been better for you, and better for the interests of the cause of God. You love just the kind of work you are now doing; but while you are going so thorough, and covering so much ground, you are not getting out a work calculated to do the greatest amount of good, by awakening a general interest. Minds become weary in reading and following you. When you get engaged in matter that you are now at work upon, you scarcely know where to stop.?{PH159 4.1}[8]
In this age, when pleasing fables are drifting upon the surface and attracting the mind, truth presented in an easy style, backed up with a few strong proofs, is better than to search, and bring forth an overwhelming array of evidences; for the point then is not standing so distinct in many minds as before the objections and evidences were brought before them. In many minds, assertions will go farther than?long arguments in proof. Many things may be taken for granted. Proof does not help the case in some minds.?{PH159 4.2}[9]
You, my brother, are in danger of carrying minds beyond their depth. Those who are best acquainted with Eld. P. have less confidence in him. They will take what he says, however untrue and unjust, and even ridiculous, and make it bear against the truth, if possible. But minds that will receive and be pleased with the productions of his pen are not the ones to be convinced of the truth, or that would honor the cause of God if they should accept the Sabbath. And you are in danger of presenting objections to thousands of minds that they never thought of, and which many will use if they become disaffected. If you and other men take a position to investigate and show the fallacy and inconsistency of men who dishonestly turn the truth of God into a lie, Satan will stir up men enough to keep your pen and the pens of several others constantly employed, while other branches of the work are left to suffer.?{PH159 5.1}[10]
We must have more of the spirit of those men who were engaged in building the walls of Jerusalem. “We are doing a great work, and we can not come down.” If Satan sees he can keep men’s voices silent from the most important work for?the present time in answering objections of opponents, his object is accomplished.?{PH159 5.2}[11]
The history of the Sabbath should have been out long ago. You should not wait to have everything so exactly strong as you can possibly make it before you give it to the people. This is a busy world. Men and women, as they engage in the business of life, have not time to meditate, and read even the word of God enough to understand it. And long, labored arguments will interest but a few. For as the people run, they have to read. You can no more remove the objections to the Sabbath commandment from the minds of the First-day Adventists, than the Saviour of the world could, by his great power and miracles, convince the Jews that he was the Messiah after they had once set themselves to reject him. Like the obstinate, unbelieving Jews, they have chosen darkness rather than light, and should an angel direct from the courts of Heaven speak to them, they would say it was Satan.?{PH159 6.1}[12]
Your Sabbath history should be given to the public, if not in all that perfection you could desire. Souls need the work now. Plain, pointed arguments, standing out as mile posts, will do more in convincing minds generally than a large array of argument, covering a great deal of ground that none but investigating minds will?have interest to follow. While one edition is circulating, and the people are having the benefits, then if greater improvements are to be made, you can make them, until you are satisfied that you have done all in your power. Our success will be in reaching common minds. Those who have talent and position are so exalted above the simplicity of the word, and so well satisfied with themselves, that they feel no need of the truth. They are exactly where the Jews were, self-righteous, self-sufficient. They are whole, and have no need of the physician.?{PH159 6.2}[13]
While you are following Preble so fully, you anticipate that which you will never realize. Your time can be better employed in having a more general interest, and giving to the people food—meat that will feed them now. While your time is employed in following the crooks and turns of Preble, you are not wise. You bring to notice a work which has but a limited circulation, and are interesting minds in objections that they would never have been troubled with.?{PH159 7.1}[14]
You manufacture a train of quibbles and doubts for thousands of people, and present his work to those who would never have seen it. This is just what they want to have done, to be brought to notice, and we publish for them. This is what Carver wants. This is their main object in writing?out their falsehoods, and misrepresenting the truth and the characters of those who love and advocate the truth. They will die out the soonest to be left unnoticed, treating their falsehoods and errors with silent contempt. They do not want to be let alone. Opposition is the element that they love. If it was not for this, they would have but little influence.?{PH159 7.2}[15]
The first-day Adventists are a class that are the most difficult to reach. They will generally reject the truth, as did the Jews. We should, as far as possible, go forward as though there was not such a people in existence. They are the elements of confusion, and immoralities exist among them to a fearful extent. It would be the greatest calamity to have many of their number embrace the truth. They would have to unlearn everything, and learn anew, or they would cause us great trouble. There are occasions where their glaring misrepresentations will have to be met. When this is the case, it should be done promptly, and briefly, and we should then pass on to our work. The plan of Christ’s teaching should be ours. He was plain and simple, striking directly at the root of the matter, and the minds of all were met.?{PH159 8.1}[16]
And it is not the best policy to be so very explicit, and say all upon a point that can be said, when a few arguments will cover?the ground and be sufficient for all practical purposes in convincing or silencing opponents. You may remove every prop today, and close the mouths of objectors so that they can say nothing, and tomorrow they will go over the same ground again. Thus it will be, over and over, because they do not love the light, and will not come to the light lest their darkness and error should be removed from them. It is a better plan to keep a reserve of arguments and reasons than to pour out a depth of knowledge upon a subject which would be taken for granted without labored argument. Christ’s ministry lasted only three years, and a great work was done in that short period. In these last days there is a great work to be done in a short time. While you are getting ready to do something, souls will perish for the light and knowledge.?{PH159 8.2}[17]
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