随着安息日复临运动在世界各地的进展，操各种语言的信徒一直希望都能得到《教会证言》。这些证言的全文或节本已开导和造福了世界各地的教会。用每一种语言全文出版九卷《证言》和其它许多预言之灵的著作似乎不大可能。但本书的内容精选了上述著作的普遍性勉言，将会给教会带来良好的服务和实际的帮助。{CCh 5.1}
怀爱伦著作托管委员会对材料进行选择，编辑成实用的六十六章内容。该委员会负责照管存放在美国马里兰州银泉基督复临安息日会总部的怀爱伦著作。从怀爱伦的众多书籍中广泛选材，收集、安排、翻译和出版本书，是一项艰辛的任务。由于篇幅所限，本书只收录了论述重大主题的比较重要的勉言。尽管这样，仍呈现了广泛的题材。有时只能选几段内容，出处也较分散。选材的出处在每章的结尾以缩写的形式作了注明。本书末尾有书名缩写目录。删掉的段落或句子没有用省略号说明。{CCh 5.2}
请不要将托管委员会所写的序言与怀爱伦的著作相混淆。她的著作从第一章开始。{CCh 5.3}
长久等候本书出版的人终于如愿以偿了。我们为此感到满足和喜乐，真诚地祈愿本书的宝贵勉言和指示能加深每一位读者对复临信息各项真理的信念，拓宽他的基督徒经验，提高他在末日我们的主回来时胜利的指望。{CCh 5.4}
怀爱伦著作托管委员会
1991年
序言 怀爱伦和预言的恩赐
预备迎见基督
所有的安息日复临信徒都期盼耶稣来接他们到祂去为他们所预备的天家。在那个更美之地，不再有罪恶，也不再有失望、饥饿、贫穷、疾病和死亡。使徒约翰想到等待着忠心之人的特权，便感叹道：“你看父赐给我们是何等的慈爱，使我们得称为上帝的儿女;……我们现在是上帝的儿女，将来如何，还未显明;但我们知道，主若显现，我们必要象祂、因为必得见祂的真体”(约壹3:1,2)。{CCh 9.1}
在品格上象耶稣乃是上帝为祂的子民所定的目标。上帝的计划从起初就是照着祂的形像受造的人类家庭成员应当发展象祂一样的品格。为了达到这个目标，我们的始祖在伊甸园中要接受基督和天使的教导，面对面与他们交谈。但在亚当夏娃犯罪后，他们就不能再这样自由地与天上的生灵交谈了。{CCh 9.2}
为了让人类家庭可以得到教导，上帝便选择用其它方式向祂的子民启示祂的旨意，其中一个媒介就是先知。上帝曾向以色列人解释说：“你们中间若有先知，我耶和华必在异象中向他显现，在梦中与他说话”(民12:6)。{CCh 9.3}
上帝的目的是让祂的子民得到教导和启迪，不仅认识和理解他们所生活的时代，也认识和理解将来的时代。“主耶和华若不将奥秘指示祂的仆人众先知，就一无所行”(摩3:7)。这使上帝的子民——“光明之子”(帖前5:5)与世人形成了对照。{CCh 9.4}
先知的工作远非只是说预言。上帝的先知摩西写了六卷圣经，却很少写到关于将来的事。何西阿在更广泛的意义上描绘了摩西的工作：“耶和华藉先知领以色列从埃及上来;以色列也藉先知而得保存”(何12:13)。{CCh 9.5}
先知不是由人指定的，也不是自封的。选择人作先知完全是上帝掌管的事。上帝时常拣选男人和女人代表祂讲话。上帝拣选这些先知作为交流的通道，说出和写下了祂在神圣的异象中所启示给他们的事。宝贵的圣经就由这些信息组成。藉着这些先知，人类家庭的成员一直蒙引导得以明白为争夺人心而在进行着的斗争，就是基督和祂的使者与撒但和他的使者之间的斗争。我们蒙引导得以明白这场斗争在尘世历史即将结束时的景况，以及上帝所提供用来关照祂的工作并保护祂子民品格的方法。{CCh 9.6}
圣经最后的作者——使徒们，向我们清楚地描绘了末后日子的大事。保罗写到过“危险的日子，”彼得警告过好讥诮的人会随从他们自己的私欲问：“主要降临的应许在哪里呢?”教会在这个时期要有斗争，因为约翰看到撒但“向妇人发怒，去与她其余的儿女争战。”使徒约翰认出末日教会即“余民教会”的成员是那些“守上帝诫命”(启12:17)的人，从而就使他们成了一个守诫命的教会。这个余民教会还有“耶稣的见证，”就是“预言之灵”(启19:10)。保罗说正在期待等候基督降临的那个教会在恩赐上不会有一样不及人的(林前1:7,8)。它会享有基督的见证的恩赐。{CCh 10.1}
显而易见，按照上帝的计划，末期的教会出现时，其中应当有预言之灵。上帝理所当然会在尘世的末期对祂的子民说话，正如祂在以往世代特别需要的时候对祂的子民说话一样。{CCh 10.2}
当这个预言中的教会——基督复临安息日会——在十九世纪中期出现时，在我们中间听到了一个声音，说：“上帝已在神圣的异象中指示我。”这并非自夸之言，而是一个蒙召代表上帝讲话的十七岁少女说的话。在七十年忠心的服务中，我们始终听到那个声音在说话，指导人、纠正人、教导人。藉着主所拣选的使者怀爱伦所写数千页文字，今日仍可听到那个声音在说话。{CCh 10.3}
有关基督与撒但之间大斗争的异象
1858年三月中旬一个星期日的下午，美国东部一个村庄的小校舍里挤满了来聚会礼拜的男男女女。怀雅各长老主持了一个青年男子的葬礼，讲了道。他刚讲完，怀夫人就受感要对服丧的人讲几句话。她站起来，讲了一两分钟，便停顿下来。人们尊敬地等着要听她继续讲下去，却有点震惊地听到三次声音越来越响的呼喊：“荣耀归于上帝!”怀夫人见了异象。{CCh 10.4}
怀长老对人们讲了主所赐给怀夫人的一些异象。他解释说从她还是十七岁的少女时，就一直有异象赐给她。他告诉他们，虽然她的眼睛是睁开的，她却似乎是在注视着远处的什么东西，对周围的事物完全没有知觉，也不知道她周围正在发生的事。他提到民24:4和民24:16，我们在其中一节读到：“得听上帝的言语，明白至高者的意旨，看见全能者的异象，眼目睁开而仆倒的人。”{CCh 10.5}
他向人们说明，她在见异象时并不呼吸。然后他就翻到但10:17读了但以理见异象时的经验：“我一见异象就浑身无力，毫无气息。”然后怀长老便邀请那些愿意这么做的人上前来检查怀夫人。他始终给人自由进行这样的检查，要是有一位医生在场在她见异象时检查她，他就很高兴。{CCh 11.1}
人们近前来，便看到怀夫人并不呼吸，可是她的心脏却在继续正常跳动，她的气色也很正常。有人拿来一面镜子放在她面前，镜子上也没产生潮气。然后他们拿来一根蜡烛，点着了靠近她的鼻子和嘴巴。然而烛焰却仍旧直立着，没有摇曳不定。人们能看出她并没有呼吸。她在房间四处走动，在以简短的惊叹说出所启示给她的事时优雅地挥动着手臂。象但以理一样，她先是丧失了自然的体力;然后便蒙赐予超自然的力量。见但10:7, 8, 18, 19。{CCh 11.2}
怀夫人见异象达两小时之久。她两个小时没有呼吸。然后当异象结束时，她深吸一口气，停顿了约有一分钟，才又开始呼吸，不久就呼吸正常了。同时，她开始认出周围的事物，对她周围进行着的事有知觉了。{CCh 11.3}
马撒·阿马登夫人经常目睹怀夫人见异象。她描述说：{CCh 11.4}
“她见异象时眼睛是睁开的。没有呼吸，她的肩膀、双臂和双手却有优雅的动作，表达她所见到的。别人谁也不可能挪动她的双手或双臂。她常常说出只言片语，向她周围的人说明她所见异象的性质，要么是天上的，要么是地上的。{CCh 11.5}
“她见异象的第一个词是‘荣耀，’起先听起来很近，然后渐行渐远，似乎很远。这种现象不时重复。……{CCh 11.6}
“怀夫人见异象时在场的人毫无兴奋之感，也没有产生恐惧。那是一个严肃、安静的场面。……{CCh 11.7}
“当异象结束时，她看不见天上的亮光，仿佛再一次回到了地球，她开始自然呼吸时，就会发出一声长叹：“黑-暗。”然后她就软弱无力了。”{CCh 11.8}
现在我们回到在校舍中见了两小时异象的事。论到这个异象，怀夫人后来写道：{CCh 12.1}
“在这个异象中，重现了我十年前曾见到的基督与撒但之间历代大斗争异象的大部分内容，我奉命把它写出来。”{CCh 12.2}
在异象中，她似乎亲眼目睹了出现在她眼前的情景。她先是似乎在天上，目睹了路锡甫的堕落。然后她目睹了世界受造和我们的始祖在伊甸园的家里。她看到他们屈服于那蛇的试探，丧失了他们的家园。圣经的历史一幕一幕迅速地在她面前展现。她看到以色列先祖与先知们的经历。她目睹了我们救主耶稣基督的降生和受死并升到天上。从那时到现在祂一直在那里供职，作我们的大祭司。{CCh 12.3}
此后她见到门徒们出去，将福音的信息广传到地极。紧接着便是背道和黑暗时代!然后她在异象中看到了宗教改革，高贵的男男女女冒着生命的危险支持真理。主又带她向下看到了天上在1844年开始的审判的场景，直到我们的日子。然后她被带到将来，看到了基督在天云中降临。她还目睹了千禧年和新天新地的场面。{CCh 12.4}
怀夫人既看到了这些生动的画面，回家以后，便开始写出她在异象中的所见所闻。约六个月之后，她发表了一本219页的小册子，书名是《基督和祂的使者与撒但和他的使者之间的大斗争》。{CCh 12.5}
这本小册子受到了热烈欢迎，因为它生动地描绘了摆在教会面前的经验，揭露了撒但的计划和他企图在地上最后的斗争中误导教会和世人的方式。复临信徒们多么感恩啊，因为上帝在这末世藉着预言之灵对他们讲话，就象祂所应许的那样。{CCh 12.6}
这份关于善恶大斗争的简要记录，曾以《属灵的恩赐》为名出版，后来重新发表在《早期著作》后半部分，今日仍可见到。{CCh 12.7}
然而随着教会的成长和时间的推移，主在以后的许多异象中更详细地展开了大斗争的故事。怀夫人便在1870年至1884年的四卷《预言之灵》中重新把它写出来。《救赎的故事》介绍了大斗争故事中更重要的部分，是从这些书卷中摘录的。这本书以多种语言出版，使许多人得知了主在大斗争的这些异象中所指示的事。后来在五卷《历代之争丛书》——《先祖与先知》，《先知与君王》，《历代愿望》，《使徒行述》和《善恶之争》中，怀夫人更为详细地介绍了善恶之争的全部历史。{CCh 12.8}
这些著作与圣经一起，记述了从创世到基督时代的事并且一直讲到世界末日，给人以大光和鼓励，帮助造就安息日复临信徒成为“光明之子”和“白昼之子”。我们在这一经验中看到了以下保证的实现：“主耶和华若不将奥秘指示他的仆人众先知，就一无所行”(摩3:7)。{CCh 13.1}
怀夫人在写到亮光如何临到她时，说：“本书的作者曾蒙圣灵的光照，得以看到善与恶之间长期斗争的种种情景。我曾多次蒙主准许，得以目睹生命之君——我们救恩的创始者基督，和那邪恶之君——罪恶的创始者，就是第一个违犯上帝圣洁律法的撒但之间历代的大斗争。……”“上帝的灵既将圣经中的伟大真理向本人指明，并将过去和将来的种种景象显给我看，祂就吩咐我将所启示的事告诉众人，要我逐步述说善恶之争的历史，特别是使这一段历史可以显明那即将临近之斗争的真相。”{CCh 13.2}
亮光如何临到先知
我们知道，上帝曾在以色列人的历史中告诉祂的子民祂如何藉着先知与他们交流。祂说：“你们中间若有先知，我耶和华必在异象中向他显现，在梦中与他说话”(民12:6)。{CCh 13.3}
上面说到，1858年所见大斗争的异象伴有某些身体现象。人们自然会问：为什么以这种方式赐下异象呢?这无疑是为了坚定人的信心，使他们确信主的确在对先知说话。怀夫人不常提到她见异象时的详细情况。但有一次她说：“这些信息如此赐下来，是要坚固众人的信心，使我们在这些末后的日子信任预言之灵。”{CCh 13.4}
随着怀夫人工作的进展，就可以根据果效来检验了。“凭着他们的果子，就可以认出他们来”(太7:20)。但结出果子是需要时间的，所以主便在开始的时候赐下与异象有关的证据来，帮助人们相信。{CCh 13.5}
然而异象不都是当众赐下，伴有显著身体现象的。主还应许说要藉着异梦与先知交流(民12:6)。这是预言性异梦，如但以理的异梦。他说：“巴比伦王伯沙撒元年，但以理在床上做梦，见了脑中的异象，就记录这梦，述说其中的大意”(但7:1)。但以理在讲述所启示给他的事时，有几次说到：“我在夜间的异象中观看。”同样，在怀夫人的经历中，有些异象是她在夜间休息的时辰赐给她的。她的著作往往含有这种介绍性说明：“在夜间的异象中，一些事清楚地呈现在我面前。”上帝常在预言性异梦中与先知讲话。有人可能要问，预言性异梦或夜间的异象与普通的梦之间的关系。对此怀夫人在1868年写道：{CCh 13.6}
“大量的梦来自生活中的普通事物，与上帝的灵无关。也有许多假梦兆及假异象，是出于撒但之灵的启示。但主所赐的梦，却是与圣经上的异象同类。这等异梦，加上得梦的人，及得梦时的环境，足以证明其真实性。”{CCh 14.1}
在怀夫人的晚年，有一次她儿子W. C.怀特长老找资料帮助那些比较孤陋寡闻的人时，曾这样问她：“母亲，您常说到在夜间的异象中所启示给您的事。您说到亮光在异梦中临到您。我们都做过梦。您怎么知道是上帝在您常说到的梦中对您讲话呢?”{CCh 14.2}
她回答道：“因为在夜间的异象中站在我旁边指示我与在白天的异象中站在我旁边指示我的是同一位天使。”她所提到的那位天上生灵有时还被说成“那天使，”“我的向导，”“我的教师，”等。{CCh 14.3}
先知心中对于夜间来到的启示并无困惑，也无疑问，因为与之有关的细节显明那是来自上帝的指示。{CCh 14.4}
有时怀夫人正在祷告、讲话或写作，便有异象赐给她。要不是她正在当众演讲或祷告的时候短暂地停顿一下，她周围的人就不会知道有了异象。有一次她写道：{CCh 14.5}
“我在恳切祈祷的时候，对周围的一切失去了知觉。房间充满了亮光，我正在向一班会众，似乎是总会的人传达一道信息。”{CCh 14.6}
怀夫人的服务长达七十年;在所赐给她的许多异象中，最长的持续了四个小时，最短的只是片刻之间。一般是半小时或更久一点。然而没有一条规律适应所有的异象，因为正如保罗所说：{CCh 14.7}
“上帝在古时藉着众先知多次多方的晓谕列祖”(来1:1)。亮光虽是藉着异象赐给先知的，但先知在见异象时并不写作。他的工作并不是一种机械式的任务。除了很罕见的场合，主并没有赐给先知要说的每一句话。天使也不指导先知的手逐字记录。先知乃是心中受异象启迪，说出或写下会传达亮光和指示给他听众的话语，无论他们是亲自阅读信息还是听人口述。{CCh 14.8}
我们可能会问：先知的心是如何蒙启迪的——他是如何得到他要传给人们的信息和指示的呢?正如赐予异象没有一定之规，也没有一定之规主导先知接受上帝所默示之信息的方式。然而每次见异象都是一种栩栩如生的经验，在先知心中留下不能磨灭的印象。我们所目睹和经历的事在我们心中留下的印象要比我们只是听说的事深刻得多。照样，先知所见的画面，他们似乎身临其境亲眼目睹的戏剧性事件，也在他们心中留下了深刻而持久的印象。怀夫人曾写道：“我常蒙指引观看发生在地上的事。有时我会被带到以后的时日，看到一些将要发生的事。同样，我也会蒙指示观看过去发生的事。”{CCh 15.1}
由此可见，怀爱伦似乎是亲眼目睹这些事件的发生。这些事件在异象中向她重演，在她心中留下了生动活泼的印象。{CCh 15.2}
有时她似乎处身于面前的场面中，似乎在感受、看见、听见和顺从，而实际上她并没有这样做，但留在她心中的印象却是忘不了的。本书第33至36页记载的她所见的第一个异象就是这种性质的。{CCh 15.3}
怀夫人见异象时，有时似乎是在参加聚会，有时似乎在家里，有时似乎在远处的某此机构中。出席这种聚会的场面是那么生动，以致她能详细说出各种人的言语行为。有一次，怀夫人在异象中感到她正在蒙带领巡游我们的一个医疗机构，访问各房间，仿佛看到各样事情的进展。论到这种经验，她写道：{CCh 15.4}
“轻浮的谈话，愚昧的玩笑，没有意义的笑声，听来让人心痛。……我感到惊讶，因为看到人们放纵了嫉妒的精神，听到了猜忌的话，不顾后果的交谈，这些事令上帝的天使感到羞耻。”{CCh 15.5}
接着又显示了该机构中其它比较愉快的状况。她蒙引导到了“几个传来祈祷声的房间。这声音多么受欢迎啊!”她基于在异象中对这个机构的访问和天使指引她经过各个部门和房间时所说的话，写下了一道指示的信息。{CCh 15.6}
亮光往往是以生动的象征性画面赐给怀夫人的。下面几句话清楚地描绘了其中的一个画面，摘自寄给一位主要工人的个人信息，她看见那人处在危险中：{CCh 16.1}
“另一次你被显在我面前就象一个骑在马上的将军，还带着一面旗帜，旗帜上的字是：‘上帝诫命和耶稣真道’(启14:12)。有一位来把你手中的旗帜夺了过去，践踏在尘埃。我看到你被使你与世界结合的人包围着。”{CCh 16.2}
还有许多次主将不同的、形成对照的画面显在怀夫人面前——一幅画面说明要是采取某些计划或方针就会发生什么事，另一幅画面说明实行其它计划或方针的结果。这方面的一个极好的例子可能就是与位于美国西部洛马林达健康食品工厂的定位有关的异象。经理和同事们正计划在距疗养院的主体建筑很近的地方建一栋大楼。当这些计划正在进展时，怀夫人在她数百英里以外的家中，一天晚上得了两个异象。她论到第一个异象说：{CCh 16.3}
“我蒙指示看到一栋大楼，在那里生产许多食品。还有一些比较小的楼房靠近面包厂。我站着旁观时，听到就正在进行的工作大声争论的声音。工人们之间缺乏和谐，产生了混乱。”{CCh 16.4}
然后她看到焦急忧伤的经理企图与工人们讲理，使他们和谐一致。她看到病人们无意中听到了这些争论，他们说在这么靠近疗养院的地方，“在这美丽的土地上建一个面包厂很令人感到遗憾。”“于是那一位出场，说：‘这一切在你面前经过是要做为一个示范，使你看到执行某些计划的结果。’”{CCh 16.5}
然后整个场景都改变了，她看见食品厂“建在远离疗养院建筑的地方，在朝向铁路的公路上。”在那里工作做得谦卑而与上帝和谐。见了这个异象之后，怀夫人花几个小时给在洛马林达的工人写信，解决了食品厂应该建在哪里的问题。要是他们执行了最初的计划，我们后来就会因为有一栋大型的商业建筑紧挨在疗养院旁边而有很多麻烦。这样，可以看出主的使者藉着白天或夜间的异象以各种方式领受信息和指示。{CCh 16.6}
先知讲论和写作是出于受了光照的心智，把所得的指示和信息传达给百姓。怀夫人在这么做时有主的灵帮助，然而并没有机械式的控制。主让她去选择用来传达信息的字句。她在其早期的服务中宣布：{CCh 16.7}
“虽然，我在写下所见的异象时与领受异象时一样，都是依靠主的灵，但我用来描述所见景象的文字，却是我自己的，只有天使亲口对我所说的话，我才加上引号。”{CCh 17.1}
与一些圣经作者一样，怀夫人有时在圣灵的指示下，选用其他作者的用语，用在她特别赏识他们的措词和表达方式之处。{CCh 17.2}
怀爱伦的生平和工作
爱伦.G.哈门和她的孪生姐姐于1827年11月16日出生在美国东北部缅因州的戈勒姆。她九岁那年遭遇了意外，被一个莽撞的同班同学扔过来的石头砸中了。她面部遭受了剧烈损伤几乎要了她的命，且使她处在很虚弱的状态，以致不能继续上学。{CCh 17.3}
她在十一岁那年把自己的心献给了上帝。她十四岁在海里受浸礼加入了卫理公会。她与家中的其他成员一起参加了缅因州波特兰的复临聚会，完全接受了威廉.米勒耳和他的同工们所介绍的基督复临已近的观点。{CCh 17.4}
1844年12月的一个早上，她正在和其他四位姐妹一同祷告的时候，上帝的能力临到她身上。她先是对地上的事失去了知觉，然后在一个象征性启示中目睹了复临信徒走向上帝之城的旅程和忠心之人的奖赏。这个十七岁的女孩恐惧战兢地向她在波特兰的同道讲述了这个异象和后续的异象。然后就有了一个机会，她得以向缅因州和附近几个州的复临信徒团体讲述所见的异象。1846年8月，爱伦.哈门与年轻的复临派牧师怀雅各结婚。接下来的三十五年里，她的生活与她丈夫的生活紧密相连，紧张地从事福音工作，直到怀雅各于1881年8月6日去世。他们在美国各州广泛旅行、讲道和写作、组建和管理教会。{CCh 17.5}
时间和考验已经证明怀雅各和怀爱伦及他们的同工所打下的基础是多么的宽广坚固，他们建造得多么聪明美好。他们于1849年和1850年带头在守安息日的复临信徒中开创了出版工作，并且在1850年代晚期以健全的教会财政制度发展了教会组织。这项工作的顶峰是在1863年组建了基督复临安息日会总会。1866年标志着我们医疗工作的开端，在1970年代初期，本会伟大的教育工作也开始了。1868年发展了举行帐篷年会的计划，而在1874年，基督复临安息日会派出了首批海外布道士。{CCh 17.6}
这一切的进展都是受上帝藉着怀爱伦赐给祂子民的许多口传或写下的勉言所指导的。{CCh 18.1}
许多早期的信息是以私人信函的形式写出来的，或是藉着在我们第一份定期刊物《现代真理》上的文章传达的。直到1851年，怀夫人才发表了她的第一本64页的小书，书名是《怀爱伦的基督徒经历和目睹概略》。{CCh 18.2}
1855年开始发表了一系列的小册子，每册的标题都是《教会证言》。这使人们可以得到上帝不时选择传给祂子民的指示和纠正的信息。为了满足不断增长的对这些指示的需求，前三十本小册于1885年以四本书的形式重新发表。连同1889-1909年发表的其它几卷证言，构成了现在九卷一套的《教会证言》。{CCh 18.3}
怀爱伦夫妇生有四个孩子。长子亨利活到十六岁;最小的儿子赫伯特三个月的时候就死了。中间的两个儿子埃德森和威廉长大成人。他们两个都积极地从事了基督复临安息日会的圣工。{CCh 18.4}
怀夫人响应总会的要求，于1885年夏天去了欧洲。她在那里过了两年，加强欧洲大陆新发展的工作。她住在瑞士的巴塞尔，广泛旅行了南欧、中欧和北欧，参加教会的大聚会。{CCh 18.5}
怀夫人回到美国四年之后，在63岁的时候响应总会的要求，启航去了澳大利亚。她在那里服务了九年，帮助开辟和发展了圣工，特别是在教育和医疗战线。怀夫人于1900年回到美国，在美国西部加利福尼亚州的圣赫勒那安家，住在那里直到1915年去世。{CCh 18.6}
怀夫人六十年在美国十年在海外的长期服务期间，蒙赐予约2,000个异象，这些异象藉着她不倦的努力所传给个人、教会、公众聚会和总会会议的勉言，在很大程度上促成了这场伟大运动的进展。将上帝所赐给她的信息传给一切有关之人的任务从未停止。{CCh 18.7}
她的著作共有约100,000页。来自她笔下的信息藉着私人信函、在我们教会期刊上每周发表的文章和她许多的书籍传给了人们。所论述的主题涉及圣经历史、基督徒每日的经验、健康、教育、布道和其它实际的题目。她的许多书籍都以世上的主要语言出版，已销售数百万册。单单《拾级就主》一本书从1892年到1990年就以127种语言销售了估计5千万册。{CCh 18.8}
怀夫人在81岁的时候最后一次穿越美国大陆去参加1909年的总会会议。她一生余下的六年是在完成她的文字工作中度过的。她的生命将近结束的时候，她写了这些话：“不论我是否活在世上，我的著作都会不断发言，其功效要延续到世界的末了。”{CCh 19.1}
她以无畏的勇气和对她救赎主充分的信心于1915年7月16日在加利福尼亚的家中去世，被安葬在密歇根州巴特尔克里克橡山公墓她丈夫和孩子们旁边。{CCh 19.2}
怀夫人的同工、教会和家人都尊重她为一位慈爱的母亲和一位恳切、不倦、虔诚的工人。她虽从未担任正式的教会职务;教会和她自己却都知道她是“一位使者，”带有上帝给祂子民的信息。她从未叫别人指望她，也从未用她的恩赐去增进自己的财富或声望。她的一生和她的所有都奉献给了上帝的圣工。{CCh 19.3}
论到她的去世，一份通俗周刊《独立者》的编辑在1915年8月23日那一期的周刊上用这些话结束了他对她多结果子的一生的评论：“她在对她所得启示的信仰上是绝对诚实的。她的生活配得那些启示。她没有显出属灵的骄傲，也不追求不义之财。她过了一位可敬的女先知的生活，做了杰出女先知的工作。”{CCh 19.4}
怀夫人在去世之前数年创立了一个托管委员会，由教会的领袖构成。她将自己的著作交给他们，嘱咐他们负责照管和继续发表这些著作。这个托管委员会的办公室在基督复临安息日教会总部，继续以英语发表怀爱伦的书籍，并且鼓励以其它语言全文或部分地发表她的著作。他们还发表了期刊文章和文稿的汇编，这是符合怀夫人的指示的。本书的发行是经该委员会授权的。{CCh 19.5}
他人眼中的怀爱伦
有些人在获悉怀夫人作主使者的非凡经验后，便问：她是怎样的人呢?她有我们也有的问题吗?她是富人还是穷人呢?她笑过吗?{CCh 19.6}
怀夫人是一位体贴的母亲。她是一位谨慎尽责的家庭主妇。她是一位和蔼可亲的女主人，常常在她家里招待教会成员。她是一位爱帮助人的邻居。她是一个有信念的女人，性情愉快，仪态和声音都很文雅。她的经验中，那种拉着脸、没笑容、不喜乐的宗教是没有地位的。人在她面前会感到十分自在。或许与怀夫人熟悉起来的最佳办法就是在1859年去访问她的家，那一年她第一次开始天天写日记。{CCh 19.7}
我们发现怀家住在巴特尔克里克市郊一大片土地上的一个小村舍里。他们有机会打理一个园子，一些果树，一头母牛，一些小鸡，还有地方供他们的儿子劳动和玩耍。怀夫人当时三十一岁。怀雅各三十六岁。当时家中有三个男孩，分别是四岁、九岁和十二岁。{CCh 20.1}
我们会发现家中聘请了一位年轻善良的女基督徒帮助作家务，因为怀夫人常常要离家远行，还常常忙于演讲和写作。然而怀夫人负担了家庭的责任，洗衣、做饭、打扫卫生和缝纫。有些日子她会下到出版社去，在那里她可以有安静的地方写作。有些日子她则在园子里，种植花草和蔬菜，有时还和邻居交换所种的花。她决心尽自己所能地为自己的家人把家打理得舒适愉快，好使孩子们总是认为家是最合意的地方。{CCh 20.2}
怀爱伦是一位精明的买主，复临信徒邻居们很高兴能跟她一起购物，因为她知道价值。她的母亲是一个很有实际经验的人，曾教给她的女儿们许多颇有价值的教训。她会发现劣质产品竟然比质量好的商品要贵得多。{CCh 20.3}
安息日对孩子们来说成了一周中最快乐的一天。全家当然要参加教会礼拜，怀长老和怀夫人若是不用讲道，在礼拜的时候全家人就会坐在一起。正餐会有某种上好的菜肴，是别的日子没有的。饭后，要是天气好的话，怀夫人会和孩子们一起在树林中或河边散步，他们会观察自然的美景，研究上帝的创造之工。要是天气多雨或寒冷，她就会把孩子们聚集在屋里，给他们阅读，常常是她在旅行时从各处搜集到的材料。其中有些故事后来印成了书，以便其他父母也可以读给自己的孩子听。{CCh 20.4}
怀夫人当时不是很健康，白天的时候常常晕倒，但这并没有阻止她继续做家里的工作和为主做的工作。几年以后的1863年，她在一个异象中蒙赐予关于健康和照顾病人的亮光。她在异象中蒙指示看到适合穿的衣服，该吃的食物，适当锻炼和休息的必要性，以及信靠上帝以便保持身体强壮健康的重要性。{CCh 20.5}
来自上帝的论饮食和肉食害处的亮光，与怀夫人个人的见解是截然相反的。她本来认为肉食对健康和体力来说是必不可少的。既有异象的亮光照亮她的心，她就指示帮助为家人预备饮食的姑娘，只在餐桌上摆放由五谷、蔬菜、坚果、牛奶、奶油和鸡蛋做成的有益健康的、简单清淡的食物。水果很多。怀夫人家当时基本上采取的是素食。怀爱伦在1894年从自己的餐桌上完全除掉了肉食。健康改良对怀家来说是一个大福气，也是全世界千万复临信徒家庭的大福气。{CCh 20.6}
在1863年见了关于健康改革的异象，并且采用了治疗病人的简单疗法之后，怀氏夫妇便经常被邻居在生病的时候叫去帮助治病，主也大大赐福了他们的努力。有时病人被带到他们家里，受到体贴的照顾，直到完全康复。{CCh 21.1}
怀夫人享受了放松和消遣的时期，无论是在山间，在湖上，还是在开阔的水面上。当怀夫人中年住在加利福尼亚北部太平洋出版社附近的时候，曾有人提议花一天的时间休息和消遣。怀夫人和她的家人及办公室成员受邀加入出版社的大家庭，她便欣然接受了邀请。她的丈夫当时在东部处理本会事务。我们在她写给他的一封信中发现了这段经验。{CCh 21.2}
在海滩吃完健康午餐之后，全队的人就去乘船上旧金山湾。船长是一位教友，那天下午天气晴朗。于是有人提议出海。怀夫人在叙述这一经历时写道：{CCh 21.3}
“那里波浪翻腾，我们一起一落地颠簸得非常厉害。我的情绪高涨，却没有对任何人说一句话。很壮观!浪花溅在我们身上。金门外的风势很猛，而我却认为这是我生平最快意的一次经验!”{CCh 21.4}
然后她观察到船长警觉的双眼，全体船员都准备好听从他的吩咐，她便评论道：{CCh 21.5}
“上帝的手掌握着四方的风。祂也控制着众水。我们在浩瀚深邃的太平洋水面上不过是微尘罢了，然而天上的使者却奉差来保护这小小帆船在波浪上疾行。上帝奇妙的作为啊!远超过我们的理解力!祂只一瞥就看见最高的诸天和海中央!”{CCh 21.6}
怀夫人早就采取了活泼的生活态度。有一次她问道：“你们曾见过我忧闷、沮丧、抱怨吗?我所拥有的信心不许我这么做。由于误解了基督徒品格和基督徒服务的真正理想，才导致这些结果。……忠心乐意地侍奉基督产生一种快乐的宗教。那些最密切地效法基督的人，从不阴郁。”{CCh 21.7}
另一次她写道：“在有些情况下，竟使人们认为愉快不符合基督徒品格的尊严;但这完全是一个错误。天国是完全喜乐的。”她发现如果你发出微笑，微笑就会回报给你;如果你说仁慈的话语，仁慈的话语也会回报给你。{CCh 21.8}
然而有些时期她遭受了许多痛苦。其中一个时期发生在她前往澳大利亚去帮助那里的工作之后不久。她患重病将近一年的时间，忍受了剧烈的痛苦。她卧病在床数月之久，晚上只能睡几个小时。她在给一位朋友的信中论到这一经验说：{CCh 22.1}
“我初发现自己处于无助的状况时，曾深深懊悔越过了大洋来到这里。我为什么没在美国呢?为什么在这个国家付出这样的代价?一次又一次我本可以在床上把脸埋在被子里痛哭一场。但我没有长久沉湎于哭个痛快。我对自己说：怀爱伦，你是什么意思?你来到澳大利亚岂不是因为你感到有义务到总会认定最需要你去的地方吗?你岂不是一直这样做的吗?{CCh 22.2}
“我说：‘是的。’ {CCh 22.3}
“那么你为什么感到几乎被抛弃并灰心了呢?这难道不是仇敌的工作吗?我说：‘我相信是这样!’{CCh 22.4}
“我很快擦干眼泪并说：‘够了。我不要再看黑暗面了。无论生死，我把保守自己灵魂的事情交托给祂，祂为我舍命。’{CCh 22.5}
“然后我就相信主会把一切事情都做好，而且在这八个月的无助中，我一点没有泄气，也毫无疑惑。现在我把这件事看作主伟大计划中的一部分，是为了祂在这个国家的子民的好处，为了祂在美国的子民的好处，也为了我的好处。我虽无法解释为什么，也说不清是怎么回事，但我相信是这样。我在我的痛苦中是幸福的。我能信靠我的天父。我不会怀疑祂的爱。”{CCh 22.6}
怀夫人一生的最后十五年住在她在加利福尼亚州的家里，尽管她的年纪越来越老迈了，她还是对那个小农场的工作感兴趣，并且关心那些帮助她工作的家庭的福利。我们发现她忙于写作，常常在午夜后就开始工作，因为她睡得早。要是天气晴朗，要是她的工作允许，她就会花点时间在乡间驾车，停下来与她可能在园子里或她所经过的一家门廊看见的一位母亲交谈。有时她发现有人需要食物和衣服，就会回家去取些东西来供应那家的需要。她去世多年以后，她所住的山谷中的邻居们还记得她，因为那个娇小的长着白头发的女人总是深情地说到耶稣。{CCh 22.7}
她去世的时候，所拥有的不过是基本的生活用品。她是一位基督复临安息日会信徒，信靠她复活之主的功劳，忠心地努力去做主所指派她的工作。她就这样以内心的确信走到一生的终了。她的基督徒经验是始终如一的。{CCh 22.8}
改变生命的信息
一位布道士在密歇根州的布什内尔举行了一系列的聚会。然而在给人施洗之后，他就离开了，没有给信徒在信息方面打下坚实的基础。人们慢慢灰心了，一些人又陷入坏习惯中。教会人数越来越少，最后只剩下十到十二个人，他们决定不用再继续下去了。就在他们举行完自认为是最后一次聚会散去之后，便收到了邮件，里面有一份《评论与通讯》。在旅行日程部分通知说怀雅各和怀爱伦1867年7月20日是要在布什内尔参加聚会。离聚会只有一周的时间了。于是便打发孩子们去叫刚散会回家的人们回来。他们决定在树林里预备一个聚会的地方，并且邀请邻居们参加，特别是退后的信徒。{CCh 23.1}
7月20日安息日早上，怀氏夫妇到达了那个树林，有六十个人聚集。怀长老上午讲道。怀夫人下午讲。但她在读了经文之后，显得很困惑。她没有就经文多作讲解，而是合上了圣经，开始以很个人的方式对人们讲话。{CCh 23.2}
“今天下午我站在你们面前时，看到了两年前在异象中主指示我看到的面孔，你们的经历清晰地在我脑海中回放，我有一道来自主的信息传给你们。{CCh 23.3}
“靠近那棵松树的这位弟兄，我说不出你的名字，因为没有人向我介绍过你，但我很熟悉你的面容，你的经历也清晰地显在我面前。”然后她对这位弟兄讲了他退步的情况。她鼓励他回来与上帝的子民同行。{CCh 23.4}
然后，她转向另一部分听众中的一个女人，说：“坐在格林维尔教会梅纳德姐妹旁边的这位姐妹——我说不出你的名字，因为没有人告诉过我——但两年前我在异象中蒙指示看到你的情况，你的经历我是熟悉的。”然后怀夫人鼓励了这位姐妹。{CCh 23.5}
“还有那棵橡树旁的这位弟兄。我也叫不出你的名字，因为我从未见过你，但你的情况我很了解。”然后她讲到这个人，在众人面前敞露了他心底的想法，讲述了他的经历。{CCh 23.6}
她一个接一个的提到那批会众，讲述两年前她在异象中蒙指示看到的事。怀夫人结束她的讲道之后，不仅说了责备的话，还说了鼓励的话，便坐下了。会众中有一个人站了起来。他说：“我想知道怀姐妹今天下午所告诉我们的事是不是真的。怀长老夫妇以前从未来过这里;他们根本就不熟悉我们。怀姐妹甚至不知道我们大多数人的名字，可是她今天下午却来到这里，并且告诉我们两年前有一个异象赐给她，向她显明了我们的情况，然后她一个接一个地对我们个人讲话，在这里向众人敞露了我们的生活经历和我们心底的想法。她所讲每一个人的情况都是真的吗?还是怀姐妹讲错了呢?我想知道。”{CCh 23.7}
人们一个接一个地站了起来。松树边的那个人站起来说，怀姐妹描述的他的情况比他自己所能描述的还要好。他承认了自己任性的作为，表示决心回来与上帝的子民同行。坐在格林维尔教会梅纳德姐妹旁边的那个女人也作了证实。她说怀姐妹比她自己所能做的更好地讲述了她的经历。橡树旁的那个人说怀姐妹更好地描述了他的情况，过于他自己所能描述的。人们认了罪，抛弃了罪恶。上帝的灵进来了，布什维尔便有了一次复兴。{CCh 24.1}
怀氏夫妇第二个安息日回来，举行了洗礼，在布什维尔的教会得到了很好的坚固。{CCh 24.2}
主爱祂在布什维尔的子民，就象祂爱所有仰望祂的人那样。“我所疼爱的，我就责备管教他;所以你要发热心，也要悔改”(启3:19)。在场的一些人肯定想到了这节经文。何时人们象主一样看到他们自己的心，他们才会明白自己的真相，渴望自己的生活有一番改变。这就是所赐给怀夫人的许多异象的真正宗旨。{CCh 24.3}
怀雅各在1881年去世之后不久，怀夫人住在希尔兹堡学院附近。几个年轻女子在上学期间住在她家里。当时的习惯是在头上戴一个简单的发网，好在白天保持头发整洁。有一天，这些姑娘中有一个经过怀夫人的房间时看到一个做工很好的发网，是她想要的。她想不要放过机会，便拿过来放在自己的箱子里。过了一会儿怀夫人穿好衣服要出去时，找不到自己的发网了，只好没戴发网就出去了。晚上，当全家人聚在一起时，怀夫人问起她丢失的发网，却没有人说知道它在哪儿。{CCh 24.4}
大约一天过后，怀夫人在经过那个女孩的房间时，一个声音说：“打开那个箱子。”因为箱子是那个姑娘的，她不愿这么做。当命令第二次发出时，她认出是那位使者的声音。她一打开箱盖，就明白天使为什么叫她这么做了，因为她在箱子里看到了自己的发网。当全家人再次聚在一起时，怀夫人又问起她的发网，说它不会自己消失的。还是没有人说出来，所以怀夫人就没有追究此事。{CCh 24.5}
几天以后，当怀夫人放下写作休息时，得到了一个很短的异象。她看到一个姑娘的手把一个发网放在一盏煤油灯里，发网一碰到火焰就被烧光了。那个异象就结束了。{CCh 24.6}
当全家人再次聚会时，怀夫人又提到发网不见的事，但仍没有人承认，似乎也没有人知道它的下落。于是过了一会怀夫人把这个年经的姑娘叫到一边，告诉她那个声音和她在箱子里所看到的东西，然后讲了她所见到的那个发网在灯上被烧掉的异象。那个姑娘听到这些，才承认自己拿了发网，并且把它烧掉了，免得被人发现。于是她赶紧在怀夫人和主面前认错。{CCh 25.1}
我们或许以为这是上帝不会操心的很小的事——只是一个发网。然而这事却比被偷物品的价值重要得多。这里有一个年轻的姑娘，是基督复临安息日会的一个成员。她觉得自己一切都挺好的，却没有看到自己品格的缺陷。她没有看到自己品格上的自私自利，导致她去偷窃和欺骗。如今她认识到了小事有多么重要——上帝竟会赐给祂在此世忙碌的使者一个异象，仅仅是关于一个发网的——这个年轻的姑娘开始看到事情的真相。这个经验成了她一生的转折点。{CCh 25.2}
这也是怀夫人蒙赐予异象的一个原因。怀夫人所写的许多证言虽然有很具体的应用，但他们所呈现的原则却符合世上各国教会的需要。怀夫人在这些话中说明了证言的目的和地位：{CCh 25.3}
“已写的证言并非发挥新的亮光，乃是将已启示的灵感真理生动地感印在人的心上。圣经中已清楚显明人对上帝及对同胞人类的本分，但你们很少人顺从所赐的亮光。上帝并没有给我们外加的真理;但祂却藉着《证言》来简化已经赐给人的伟大真理，……《证言》并不贬低圣经，乃欲高举它，引人注意它，以致美丽简洁的真理可以感动众人。”{CCh 25.4}
怀夫人一生都将上帝的道摆在人们面前。她在其第一本书的结尾说：{CCh 25.5}
“亲爱的读者，我向你推荐上帝的圣经作为你信仰和实践的准则。我们将要根据这圣经受审判。在圣经中，上帝已应许在‘末后的日子’使人看到异象;不是作新的信仰准则，而是为要安慰祂的百姓并纠正那些偏离了圣经真理的人。”{CCh 25.6}
不可以说出的异象
1890年11月在纽约州萨拉曼卡举行一系列聚会期间，怀夫人向大批会众演讲。那时她很虚弱，因为她在到该城的途中患了重感冒。她在一次聚会后回到自己的房间，又灰心又难受。她想在上帝面前倾心吐意，恳求得到怜悯、健康和力量。她跪在椅子旁，用自己的话讲述所发生的事，她说：{CCh 25.7}
“我还没有说一句话，整个房间似乎就充满了柔和的银光，我的疼痛消失了，灰心也没有了。我便充满了安慰和盼望——基督的平安。”{CCh 26.1}
然后她便见了异象。异象之后她不想睡觉，也不想休息。她得了医治——得了安息。{CCh 26.2}
早上必须做一个决定。她是能继续去参加一下次的聚会呢，还是必须返回她在巴特尔克里克的家中呢?负责这工作的A. T.鲁宾逊和怀夫人的儿子怀威廉到她房间要得到她的回复。他们发现她已穿戴整齐，准备出发了。她告诉他们所得的医治和所见的异象。她说：“我想告诉你们昨天晚上所启示给我的事。在异象中，我似乎是在巴特尔克里克，那位天上使者说：‘跟我来。’”然后她就停顿了，她想不起来了。她两次试图讲述那个异象，都想不起来蒙指示看见什么了。后来她写出了所见的异象。异象是关于我们的宗教自由刊物的计划，那份刊物当时叫《美国守望者》。{CCh 26.3}
“在夜间的异像中，我出席了几个会议，听到一些有影响的人一再提出，如果在《美国守望者》去掉“安息日复临信徒”，不再谈安息日，就会得到世界大人物的赞助，并更加普及，成就更大的工作。这建议看上去很动听。{CCh 26.4}
“我看见他们眉飞色舞，开始制定策略帮助《哨兵》普及开来。整件事情都是由那些需要真理进入其心灵内室之人提出的。”{CCh 26.5}
她显然看到一群人在讨论这份报刊的编辑方针。当总会在1891年3月召开时，怀夫人应邀在每天早上五点半向工人们讲话，并在安息日下午向与会的4,000人演讲，“你们的光也当这样照在人前，叫他们看见你们的好行为，便将荣耀归给你们在天上的父”(太5:16)。全篇讲道都是呼吁安息日复临信徒显出他们的信仰特色。在聚会的时候她三次开始讲述在萨拉曼卡所见的异象，但每次都受到了阻止。她竟完全忘了异象中所见到的事。于是她说：“关于此事，我以后会多说。”她讲了约有一个小时，就散会了。大家都注意到她无法想起那个异象。总会会长到她那里问她是否会参加早上的聚会。{CCh 26.6}
她回答说：“不了，我很疲倦;我已作了我的见证。你得为晨会另作计划。”于是另外作了安排。{CCh 27.1}
怀夫人回到家里，就告诉家人说她不会参加晨会了。她很疲倦，要好好休息一下。她要睡到星期日上午，也相应地作了计划。{CCh 27.2}
那天晚上，总会会议结束之后，一小群人在《评论与通讯》大楼的一个办公室里聚会。出席那次聚会的有发行《美国守望者》的那个出版社的代表，还有宗教自由协会的代表。他们聚会讨论一个很麻烦的问题——《美国守望者》的编辑方针。当时锁了门，大家都同意不开门，直到解决了问题。{CCh 27.3}
星期日早上三点过一点，聚会以僵局结束，宗教自由协会一方断言，太平洋出版社若不同意他们的要求，在那份报刊中去掉“安息日复临信徒”和“安息日”等词语，他们就不再用它作为宗教自由协会的喉舌。那意味着断送这份报刊。他们开了门，人们便前往各自的房间，上床睡觉。{CCh 27.4}
但从不打盹也不睡觉的上帝却差祂的天使在那个早上三点钟到怀爱伦的房间。她从沉睡中被唤醒，蒙指示必须参加五点半的工人聚会，并在那里介绍她在萨拉曼卡蒙指示见到的事。她便穿好衣服，走到办公桌前，拿起她已在其上记下她在萨拉曼卡蒙指示见到之事的那份期刊。异象的画面清晰地显在她脑海中，她便写下了更多的内容。{CCh 27.5}
传道人们在礼拜堂祷告后正在起身时，就见到怀夫人胳膊底下夹着一捆文稿进来了。总会会长是发言人，他对她说：{CCh 27.6}
“怀姐妹啊，我们很高兴见到你。你有信息给我们吗?”{CCh 27.7}
她说：“我确实有，”便走到了前面。然后她就开始从头一天结束的时候讲起。她告诉他们，那天早上三点钟她从沉睡中被叫醒，蒙指示要前往参加五点半的工人聚会，并在那里介绍她在萨拉曼卡蒙指示见到的事。{CCh 27.8}
她说：“在异象中，我似乎是在巴特尔克里克。我被带到了《评论与通讯》办公室，那位天上的使者吩咐我：‘跟我来。’我就被带到一个房间，那里有一群人正在热切地讨论一件事。那里表现出一种热心，却不是按着真知识。”她讲述了他们怎样正在讨论《美国守望者》的编辑方针，然后她说：“我看到其中的一个人拿起一份《美国守望者》，高举过他的头，说：‘这份报刊若不去掉关于安息日和复临的这些文章，我们就不能再用它作为宗教自由协会的喉舌了。’”怀爱伦讲了一个小时，描述了数月前在异象中蒙指示看到的那次聚会，并且基于那个启示提出了忠告。然后她就坐下了。{CCh 27.9}
总会会长不知道怎么考虑这事。他从未听说关于这种聚会的事。然而他没等多久就得到了解释，因为屋子后面有一个人站起来开始说：{CCh 28.1}
“我参加了昨晚的那次聚会。”{CCh 28.2}
“昨晚!”怀夫人说，“昨天晚上?我以为那次聚会发生在数月之前、我在异象中蒙指示见到那次聚会的时候。”{CCh 28.3}
他说：“我参加了昨晚的那次聚会，我就是那个把那份报刊高举过我的头，对它作出评论的人。我很抱歉要说我站在错误的一边了，但我利用这个机会要站在正确的一边。”他坐下了。{CCh 28.4}
另一个人站起来讲话。他是宗教自由协会的会长。请注意他的话：“我参加了那次聚会。晚天晚上总会的会议结束之后，我们一些人在《评论》办公室我的房间里聚会，我们把自己锁在里面，在那里讨论今天早上摆在我们面前的那些问题和事情。我们留在那个房间直到今天早上三点钟。要是让我描绘在那个房间发生的事和那些人的个人态度，我是不能象怀姐妹所描绘的那么准确恰当的。我现在看出我是错了，我所采取的立场是不正确的。根据今天早上所赐的亮光，我承认我错了。”{CCh 28.5}
其他人也在那天发了言。每一个参加了头一天晚上聚会的人都站起来作了自己的见证，说怀爱伦精确地描述了那次聚会和那些在场之人的态度。在星期日早上的那次聚会结束之前，宗教自由团体的人被叫到一起，取消除了他们几小时前决定采取的行动。{CCh 28.6}
要是怀夫人在安息日下午没有受到阻止叙述所见的异象，她的信息就不会达到上帝所要达到的目的，因为那次聚会还没有举行。{CCh 28.7}
不知何故，人们没有应用安息日下午所发的一般劝勉。他们以为自己知道得更多。或许他们曾象如今有些人那样推想：“可能怀姐妹并不明白，”或，“我们如今生活的时代不同了。”撒但今日在我们耳边的低语的那些思想与他在1891年引诱我们传道人的那些思想是一样的。上帝在祂自己的时间以祂自己的方式显明了这是祂的工作;祂指导着;祂保护着;祂的手在轮子上。怀爱伦告诉我们：上帝“往往允许……遇到危急情况，好使祂的作为更为显著。这样，祂就证明了在以色列中确实有一位上帝。”{CCh 28.8}
证言和读者
七十年之久，怀爱伦讲说和写下了上帝显示给她的事。勉言多次被赐下，为要纠正那些偏离圣经真理的人。这些勉言多次指出了上帝希望祂子民走的路线。有时证言涉及生活方式、家庭和教会。教会成员如何接受这些信息呢?{CCh 29.1}
从她工作之初，负责的领袖们就审查了她的工作，为要亲自确定预言恩赐的显现是真的。使徒保罗告诫说：“不要藐视先知的讲论。但要凡事察验，善美的要持守”(帖前5:20,21)。用校验先知的经文来检验怀夫人的工作，是她所愿意的，因为她写道：{CCh 29.2}
“这要么是上帝的工作，要么不是。上帝与撒但不能合伙。我过去三十年的工作若是没有上帝的印记，便是有仇敌的印记。在这件事上是没有折中的。” {CCh 29.3}
圣经有四个基本的检验标准，用来检验先知。怀夫人的工作经受住每一项检验。{CCh 29.4}
真先知的信息必须与上帝的律法及众先知的信息和谐一致。见赛8:20。{CCh 29.5}
怀爱伦的著作高举上帝的律法，总是把人引到全本圣经。她指出圣经为信心和实践的惟一准则，是她的著作——“较小的光”——要把人引向的大光。{CCh 29.6}
真先知的预言要在一定的历史条件下实现。耶18:7-10; 28:9。虽然怀夫人的工作很象摩西带领和指导百姓的工作，但是她也以预言的方式写到许多要发生的事件。在1848年我们的出版工作刚开始的时候，她说到过这工作会如何进展，用亮光环绕世界。今日基督复临安息日会以200种语言出版的书报价值超每年超过一亿美元。{CCh 29.7}
在1890年，当世人宣布不会再有战争，千禧年即将开始时，怀爱伦写道：“风暴即将来临，我们必须为应付强烈的风暴作准备。……我们将看见到处都有困苦。成千船只将沉入海底。海军将完全覆没，而所牺牲的人动辄以百万计算。”在第一次和第二次世界大战中应验了这个预言。{CCh 29.8}
真先知承认耶稣基督是成了肉身来的，是上帝在肉身显现。见约壹4:2。{CCh 29.9}
我们从《历代愿望》中可以看出，怀夫人的工作符合这节经文。请注意以下的话：{CCh 30.1}
“耶稣尽可以留在天父的身边，保留天国的荣耀和天使的崇敬。但祂自愿将王权交还父手，从宇宙的宝座上下来，带光明带给昏昧的人，赐生命给灭亡的人。{CCh 30.2}
“二千年前，从天上上帝的宝座那里，发出了一个意义深奥的声音：‘看哪!我来了。’‘上帝啊!祭物和礼物是祢不愿意的，祢曾给我预备了身体，……上帝啊!我来了为要照祢的旨意行。我的事在经卷上已经记载了’(来10:5-7;诗40:7,8)。这几句话宣布那在万古以先所隐藏的旨意成就了。基督即将降临到我们的世界上，并要成为肉身。……在世人的眼光看来，祂并无佳形美容可使他们羡慕祂。但祂却是成了肉身的上帝，是天上和地上的光。祂遮掩了祂的荣耀，隐藏了祂的伟大和威仪，以致可以接近忧伤和被试探的人。”{CCh 30.3}
或者对真先知最要紧的检验是在其生活、工作及其教训的影响中得到的。基督在太7:15,16中阐明了这种检验标准：“凭着他们的果子，就可以认出他们来。”{CCh 30.4}
当我们查考那些听从预言之灵劝勉之人的生活中结出的果子时，就发现是好果子。证言已经结出了好果子。我们着眼于教会，既知道藉着这些勉言已蒙带领开展了各方面的工作，就必须承认怀夫人的工作符合这个检验标准。她七十年所写著作中的教训的一致性也作了明确的见证，证明这种恩赐的完整性。{CCh 30.5}
好先知的实际考验
在这四个主要的圣经检验标准之外，主还赐下了证据，说明这工作是出于祂的指示。在这些证据中有：{CCh 30.6}
信息的及时性。上帝的子民有某种特别的需要，信息就及时来到满足那种需要，所赐给怀夫人的第一个异象就是这样的。{CCh 30.7}
信息的实用性。在异象中向怀夫人显示的信息有实用价值，符合实际需要。请注意证言以一种实际的方式进入我们每日生活的方式。{CCh 30.8}
信息在属灵上的高水平。这些信息并不涉及幼稚的或庸俗的事，而是涉及重大高尚的主题。其语言本身也是庄严的。{CCh 30.9}
赐下异象的方式。许多异象都伴有前文所描述的身体现象。怀夫人在异象中的经历与圣经众先知的经历相似，异象是明确的经验，不只是印象。怀夫人在异象中看到、听到、感受到并且接受天使的指示。异象是不能由兴奋或想象来说明的。{CCh 30.10}
怀夫人不受周围的人控制。她曾对一个人写道：“你认为我偏听偏信。若是这样，我就不配做上帝所托付的工作。”{CCh 31.1}
她的工作为她同时代的人所认可。教会内与怀夫人一起生活和工作过的人和许多教外的人都承认她是“上帝的使者。”那些离她最近的人最相信她的恩召和工作。{CCh 31.2}
这四个圣经的检验标准和上述另外的证据使我们确信怀爱伦的工作是出于上帝的，值得毫无疑问的信任。{CCh 31.3}
怀爱伦的许多书籍充满了对教会具有永久价值的劝勉和指示。这些证言无论是具有更为普遍的性质还是给家庭和个人的私人证言，今日都是对我们有用的。怀夫人就这一点说道：{CCh 31.4}
“由于证言中特为某些人而发的警告与训诲，也可同样有力地应用在许多未被特别提出的别人的身上，因此我似乎有为教会的益处，而把这些个人的证言刊布问世的义务。……要表达我对于一般危险和错误的看法，和爱上帝并守衪诫命之人的责任，最好的办法就是发表这些证言。”对证言的一个误用是阅读证言为要发现某个要点好去谴责一位同道信徒。千万不可把证言用作棍棒，为要使某个弟兄或姐妹看事情正如我们所看的一样。有些事必须交给个人独自去与上帝解决。{CCh 31.5}
应当学习勉言，以便发现基本原则，将之应用在我们们自己今日的生活中。全世界的人心很是一样。一个人的问题往往也是另一个人的问题。怀夫人写道：上帝“意欲许多人也得矫正。”“祂把某些人的错误显明出来，以便别人可受警告。”{CCh 31.6}
怀夫人在她的一生将近结束时，给出了下述劝勉：{CCh 31.7}
“上帝藉着圣灵不断地警告并教训我们，……时间与考验并没有使所赐的指示失效;……要把复临信息早期所赐的教训，作为末日可靠的行动指南。”{CCh 31.8}
本书的勉言取自怀爱伦的许多书籍——不过主要取自三卷《证言珍品》，世界版《教会证言》——重现了被认为对一些地区的教会最有帮助的指示，那些地区因教会人数有限而不可能出版一本中等版面的证言。本书的选材和编辑工作是由一个大型委员会在怀爱伦著作托管委员会的授权下进行的。托管委员会被指定负责照管预言之灵的勉言。选材常常简短，限于陈述一个实际的基本原则，因而包括的题材范围很广。{CCh 31.9}
“信耶和华你们的上帝就必立稳;信祂的先知就必亨通”(代下20:20)。{CCh 32.1}
怀爱伦著作托管委员会
1957年7月22日
于美国首都华盛顿
1990年1月1日
修订于马里兰州银泉
As the Seventh-day Adventist movement has grown in all parts of the world, members who speak and read the various languages have yearned for the?Testimonies for the Church, which, in full or in part, have edified and blessed the church throughout the world. It is not possible to publish in each language the full content of the nine?Testimony?volumes and the many other spirit of prophecy books. There is presented in this volume, however, a selection of general counsels drawn from these sources which will prove of great service and practical help to the church.?{CCh 5.1}[1]
The selection of materials, which have been conveniently grouped in the sixty-six chapters of this volume, is the work of the trustees of the Ellen G. White Estate, who are responsible for the care of Mrs. White’s writings at the world headquarters of the Seventh-day Adventist church in Silver Spring, Maryland, in the United States of America. It has been a painstaking task to gather, arrange, translate, and publish in this book a comprehensive selection of materials from the many E. G. White books. Because of the limitation of space, only the more essential counsels on vital themes could be included. Even this presents a wide range of subjects. In some cases the selection is confined to a few paragraphs at a time taken from scattered sources. Reference to the books from which the selections have been drawn are found in abbreviated form at the close of each chapter. By reference to the?Key to Abbreviations?you can easily find the books to which the letters refer. No attempt has been made to indicate by ellipsis marks that paragraphs or sentences have been deleted.?{CCh 5.2}[2]
Do not confuse the introduction, written by the Trustees, with the writings of Mrs. White herself, which commence with chapter 1.?{CCh 5.3}[3]
It is with satisfaction and joy that this book is now made available to those who have waited so long for its appearance. That the precious counsel and instructions that fills these pages may deepen the conviction of each reader in the truths of the advent message, broaden his Christian experience, and heighten his expectation of victory in the final day when our Lord shall return, is the sincere prayer of?{CCh 5.4}[4]
The Trustees of the Ellen G. White Estate.[5] Introduction—The Prophetic Gift and Ellen G. White
【Preparing to Meet Christ】
All Seventh-day Adventists look forward longingly to the time when Jesus will come to take them to the heavenly home that he has gone to prepare for them. In that better land there will be no more sin, no disappointments, no hunger, no poverty, no sickness, and no death. When the apostle John contemplated the privileges that await the faithful, he exclaimed: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.... Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him.”?1 John 3:1, 2.?{CCh 9.1}[6]
To be like Jesus in character is God’s aim for his people. From the beginning it was God’s plan that members of the human family, created in his image, should develop God-like characters. To accomplish this, our first parents in Eden were to receive instruction from Christ and the angels in face-to-face converse. But after Adam and Eve sinned, they could no longer freely speak to heavenly beings in this manner.?{CCh 9.2}[7]
So that the human family might not be left without guidance, God chose other ways to reveal his will to his people, one of which was the medium of prophets. To Israel, God explained, “If there be a prophet among you, I the Lord will make myself known unto him in a vision and will speak unto him in a dream.”?Numbers 12:6.?{CCh 9.3}[8]
It is God’s purpose that his people shall be informed and enlightened, knowing and understanding not only the times in which they live but also what is yet to come. “Surely the Lord will do nothing, but he revealeth his secrets unto his servants the prophets.”?Amos 3:7. This contrasts God’s people, “the children of light,”?1 Thessalonians 5:5, with the people of the world.?{CCh 9.4}[9]
The work of the prophet includes much more than just making predictions. Moses, a prophet of God who wrote six books of the Bible, wrote very little about what was to come in the future. His work is described by Hosea in its broader sense, “By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved.”?Hosea 12:13.?{CCh 9.5}[10]
A prophet is not one who is appointed by his fellow men, nor is he self-appointed. The choice of a person to be a prophet is entirely in the hands of God. Both men and women have from time to time been chosen by God to speak for him.?These prophets, these men and women chosen of God as channels of communication, have spoken and written what God has revealed to them in holy vision. The precious word of God comprises these messages. Through these prophets members of the human family have been led to an understanding of the conflict that goes on for the souls of men, the conflict between Christ and his angels and Satan and his angels. We are led to an understanding of this conflict in earth’s closing days, and of the means provided by God to care for his work and to perfect the characters of his people.?{CCh 9.6}[11]
The apostles, the last of the Bible writers, gave us a clear picture of the events of the last days. Paul wrote of “perilous times,” and Peter warned of scoffers, walking after their own lusts, asking, “where is the promise of his coming?” The church at this time will be in conflict, for John saw Satan as he “went to make war with the remnant.” The apostle John identifies the members of the last-day church, “the remnant church,” as those “which keep the commandments of God,”?Revelation 12:17, thus making them a commandment-keeping church. This remnant church would also have “the testimony of Jesus,” which is “the spirit of prophecy.”?Revelation 19:10. Paul states that the church that is expectantly waiting for the coming of Christ would come behind in no gift.?1 Corinthians 1:7, 8. It would be blessed with the gift of the testimony of Christ.?{CCh 10.1}[12]
It is clear, then, that in God’s plan the church of the last days would, when it came into being, have in its midst the spirit of prophecy. How reasonable it is that God should speak to his people in earth’s last days just as he spoke to his people in time of special need in centuries past.?{CCh 10.2}[13]
When this church of prophecy—the Seventh-day Adventist church—came into being in the mid-1800s, a voice was heard among us, saying, “God has shown me in holy vision.” These were not boasting words, but the utterance of a maiden of seventeen years who had been called to speak for God. Through seventy years of faithful ministry that voice was heard, guiding, correcting, instructing. And that voice is still heard today through the thousands of pages written by the Lord’s chosen messenger, Ellen G. White.?{CCh 10.3}[14]
【The Vision of the Great Controversy Between Christ and Satan】
The little schoolhouse in a village in the eastern part of America was filled with men and women that Sunday afternoon in mid-March, 1858, as they gathered for a service. Elder James White conducted the funeral of a young man, preaching the sermon. As he finished speaking, Mrs. White felt impressed to say a few words to those who mourned. She rose to her feet, spoke for a minute or two, and then paused. The people looked up to catch the next words from her lips. They were a bit startled by the exclamation of “Glory to God!” repeated three times with increasing emphases. Mrs. White was in vision.?{CCh 10.4}[15]
Elder White told the people about the visions given to Mrs. White.?He explained that visions had been given to her since she was a young woman of seventeen. He told them that although her eyes were open, and it seemed as if she were watching something in the distance, she was absolutely unconscious of her surroundings and knew nothing of what was going on about her. He referred to?Numbers 24:4?and?Numbers 24:16, where we read of one “which heard the words of God, and know the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open.”?{CCh 10.5}[16]
He explained to the people that she did not breathe while in vision. Then he turned to?Daniel 10:17?and read Daniel’s experience while in vision: “There remained no strength in me, neither is there breath left in me.” Elder White next invited those who cared to do so to come forward and examine Mrs. White. He always gave freedom for such an examination and was pleased if a physician was present who could examine her while in vision.?{CCh 11.1}[17]
As the people pressed close, they saw that Mrs. White did not breathe, yet her heart continued to beat normally, and the color of her cheeks was natural. A mirror was brought and held before her face, but no moisture gathered on the mirror. Then they brought a candle and lit it and held it close to her nose and mouth. But the flame stood erect, without a flicker. The people could see that she did not breathe. She walked about the room, moving her arms gracefully as she spoke in short exclamations of what was being revealed to her. Like Daniel, there had at first been a loss of natural strength; then supernatural strength was imparted to her. See?Daniel 10:7, 8, 18, 19.?{CCh 11.2}[18]
For two hours Mrs. White was in vision. For two hours she did not breathe. Then as the vision came to a close, she took a deep inhalation, paused for about a minute, breathed again, and soon was breathing naturally. At the same time she began to recognize her surroundings, becoming conscious of what was going on about her.?{CCh 11.3}[19]
One who often saw Mrs. White in vision, Mrs. Martha Amadon, gives the following description:?{CCh 11.4}[20]
“In vision her eyes were open. There was no breath, but there were graceful movements of the shoulder, arms, the hands, expressive of what she saw. It was impossible for anyone else to move her hands or arms. She often uttered words singly and sometimes sentences which expressed to those about her the nature of the view she was having, either of heaven or of earth.?{CCh 11.5}[21]
“Her first word in vision was ‘glory,’ sounding at first close by, and then dying away in the distance, seemingly far away. This was sometimes repeated....?{CCh 11.6}[22]
“There was no excitement among those present during a vision; nothing caused fear. It was a solemn, quiet scene....?{CCh 11.7}[23]
“When the vision was ended, and she lost sight of the heavenly light, as it were coming back to the earth once more, she would exclaim with a long-draw sigh, as she took her first natural breath, ‘D-a-r-k.’?She was then limp and strengthless.”?{CCh 11.8}[24]
But we must return to our story of the two-hour vision in the schoolhouse. Of this vision Mrs. White later wrote:?{CCh 12.1}[25]
“Most of the matter which I had seen ten years before concerning the great controversy of the ages between Christ and Satan, was repeated, and I was instructed to write it out.”?{CCh 12.2}[26]
In the vision it seemed to her that she was present, witnessing the scenes as they appeared before her. First it seemed that she was in heaven, where she witnessed the fall of Lucifer. Then she witnessed the creation of the world and saw our first parents in their Eden home. She saw them yield to the temptations of the serpent and lose their garden home. In quick succession Bible history passed before her. She saw the experience of the patriarchs and prophets of Israel. She witnessed the life and death of our Saviour Jesus Christ and his ascension to heaven, where he has been ministering as our high priest ever since.?{CCh 12.3}[27]
Following these she saw the disciples go forth to spread the gospel message to the ends of the earth. Quickly this was followed by the apostasy and the dark ages! Then she saw in vision the reformation, as noble men and women at the risk of their lives stood for truth. She was brought down to the scenes of the judgment which began in heaven in 1844, and on to our day; then she was taken into the future and saw the coming of Christ in the clouds of heaven. She witnessed the scenes of the millennium and the earth made new.?{CCh 12.4}[28] With these vivid representations before her, Mrs. White, after returning to her home, undertook to write out what she had seen and heard in the vision. About six months later a little 219-page volume came from the press bearing the title?The Great Controversy between Christ and his Angels and Satan and his Angels.?{CCh 12.5}[29]
The little book was received enthusiastically, for it portrayed vividly the experience that was before the church, and unmasked the plans of Satan and the manner in which he will attempt to mislead the church and the world in the last conflict of earth. How thankful the Adventists were that God was speaking to them in these last days through the spirit of prophecy, just as he had promised to do.?{CCh 12.6}[30]
The account of the Great Controversy, so briefly told in the little volume of?Spiritual Gifts, was later reprinted in the last half of?Early Writings, and may be found there today.?{CCh 12.7}[31]
But as the church grew and time went on, the Lord in many succeeding visions opened up the Great Controversy story in greater detail, and Mrs. White rewrote it, between 1870 and 1884, in four volumes called?The Spirit of Prophecy.?The book?The Story of Redemption?presents the more important parts of the Great Controversy story drawn from these books. This volume, published in many languages, brings to many people what was shown in these vision of the Great Controversy. Later, in the five volumes of the “Conflict of the Ages Series”—Patriarchs and Prophets, Prophets and Kings, The Desire of Ages, The Acts of the?Apostles,?and?The Great Controversy—Mrs. White presented, in minute detail, the entire history of the conflict between good and evil.?{CCh 12.8}[32]
These volumes, which parallel the Bible account from creation to the Christian era and take the story through to the close of time, give great light and encouragement. These are books that help to make Seventh-day Adventists “the children of light” and “children of the day.” We see in this experience the fulfillment of the assurance: “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.”?Amos 3:7.?{CCh 13.1}[33]
Writing of how the light came to her, Mrs. White says: “Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the Great Controversy between Christ, the Prince of Life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God’s holy law.... “As the Spirit of God has opened to my mind the great truths of His word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future.”?{CCh 13.2}[34]
【How the Light Came to the Prophet】
At one time in the experience of the children of Israel, as we have already seen, the Lord told the people how he would communicate with them through the prophets. He said: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.”?Numbers 12:6.?{CCh 13.3}[35]
We stated above that the 1858 Great Controversy vision was accompanied by certain physical phenomena. One might very logically ask why visions were given in this way. Undoubtedly it was to establish the confidence of the people and to assure them that the Lord was truly speaking to the prophet. Not often did Mrs. White refer in detail to her condition while in vision, but on one occasion she said, “These messages were thus given to substantiate the faith of all, that in these last days we might have confidence in the spirit of prophecy.”?{CCh 13.4}[36]
As Mrs. White’s work developed, it could be tested by its results. “By their fruits ye shall know them.” But it takes time for fruit to develop, and the Lord at the outset gave evidences in connection with the giving of the visions, which helped the people to believe.?{CCh 13.5}[37]
But not all of the visions were given in public, accompanied by marked physical phenomena. The Lord promised to communicate with the prophets through dreams as well.?Numbers 12:6. These are prophetic dreams, such as Daniel had. He declares: “In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.”?Daniel 7:1.As Daniel tells of what was revealed to him, in several instances he says, “I saw in the night visions.” Likewise, in Mrs. White’s experience visions were given to her when her mind was at rest during the hours of the night. Her writings often contain the introductory statement: “In the visions of the night some things were clearly presented to me.” Frequently God spoke to the prophet in a prophetic dream. Questions may arise concerning the relationship between a prophetic dream or night vision, and an ordinary dream. Of this Mrs. White wrote in 1868:?{CCh 13.6}[38]
“There are many dreams arising from the common things of life, with which the Spirit of God has nothing to do. There are also false dreams, as well as false visions, which are inspired by the spirit of Satan. But dreams from the Lord are classed in the word of God with visions. Such dreams, taking into account the persons who have them, and the circumstances under which they are given, contain their own proofs of their genuineness.”{CCh 14.1}[39]
At one time, quite late in Mrs. White’s life, her son, Elder W. C. White, seeking information to help those who were less informed, made this inquiry of her: “Mother, you often speak of matters being revealed to you in the night season. You speak of dreams in which light comes to you. We all have dreams. How do you know that God is speaking to you in the dream of which you so frequently speak?”?{CCh 14.2}[40]
“Because,” she answered, “the same angel messenger stands beside me instructing me in the visions of the night as stands beside me instructing me in the visions of the day.” The heavenly being referred to was at other times spoken of as “the angel,” “my guide,” “my instructor,” etc.{CCh 14.3}[41]
There was no confusion in the mind of the prophet, no question as to the revelation that came during the hours of the night, for the very circumstances in connection with it made it clear that it was instruction from God.?{CCh 14.4}[42]
At other times while Mrs. White was praying, speaking, or writing, visions were given to her. Those about her would not be aware of the vision, unless there was a brief pause if she was speaking or praying publicly. At one time she wrote:?{CCh 14.5}[43]
“While engaged in earnest prayer, I was lost to everything around me; the room was filled with light, and I was hearing a message to an assembly that seemed to be the General Conference.”?{CCh 14.6}[44]
Of the many visions given to Mrs. White through her long ministry of seventy years, the longest vision lasted four hours and the shortest just a brief moment. Often they were for a half hour, or a little longer. But no single rule can be stated which would cover all the visions, for it was as Paul wrote:{CCh 14.7}[45]
“God, who at sundry times and?in divers manners?spake in time past unto the fathers by the prophets.”?Hebrews 1:1.?The light was imparted to the prophet through visions, but the prophet did not write while in vision. His work was not a mechanical task. Except on rare occasions, the Lord did not give him the very words to speak. Nor did the angel guide the hand of the prophet in the precise words to record. From the mind, enlightened by visions, the prophet spoke or wrote the words that would convey the light and instruction to his audience, whether they read the message or heard it orally.?{CCh 14.8}[46]
We might ask how the mind of the prophet was enlightened—how did he gain the information and instruction he was to impart to the people? Just as no one rule can be established for the giving of the visions, so no one rule can be established governing the way the prophet received the inspired message. In each case, however, it was a very vivid experience that made an indelible impression on the mind of the prophet. And just as that which we see and experience makes a much deeper impression on our minds that what we only hear, so the representations to the prophets, where they seemed to witness dramatic events, made deep and lasting impressions on their minds. Mrs. White wrote once, “My attention is often directed to scenes transpiring upon earth. At times I am carried far ahead into the future and shown what is to take place. Then again, I am shown things as they have occurred in the past.”?{CCh 15.1}[47]
From this it becomes evident that Ellen White saw these events take place, seemingly as an eyewitness. They were reenacted before her in vision, and thus they made a vivid impression on her mind.?{CCh 15.2}[48]
At other times it seemed to her that she was actually taking part in the scene presented to her, and that she was feeling, seeing, hearing, and obeying, when, of course, she was not, but the impression was made on her mind in an unforgettable manner. Her very first vision, presented on pages 33 to 36, was of this nature.?{CCh 15.3}[49]
On other occasions while in vision, Mrs. White seemed to be present at gatherings or in homes or institutions located at distant places. So vivid was this sense of being present at such gatherings that she could report in detail the actions and words spoken by various persons. Once, while in vision, Mrs. White had the sensation that she was being taken on a tour of one of our medical institutions, visiting the rooms, as it were, seeing everything that was going on. Of this experience she wrote:?{CCh 15.4}[50]
“The frivolous talk, the foolish jesting, the meaningless laugh, fell painfully on the ear.... I was astonished as I saw the jealousy indulged, and listened to the words of envy, the reckless talk, which made the angels of God ashamed.”?{CCh 15.5}[51]
Then other more pleasant conditions at the same institution were revealed. She was conducted to the rooms “from which came the voice of prayer. How welcome was the sound!” A message of instruction was written based on the seeming visit to the institution and on the words of?THE ANGEL WHO SEEMED TO GUIDE HER THROUGH THE DIFFERENT DEPARTMENTS AND ROOMS. {CCh 15.6}[52]
Often light was given to Mrs. White in vivid symbolic representations. One such representation is clearly described in the following sentences, taken from a personal message sent to a leading worker, who was seen to be in peril:?{CCh 16.1}[53]
“At another time you were represented to me as a general, mounted on a horse, and carrying a banner. One came and took out of your hand the banner bearing the words, ‘The Commandments of God and the Faith of Jesus,’ and it was trampled in the dust. I saw you surrounded by men who were linking you up with the world.”?{CCh 16.2}[54]
There were times, also, when different, contrasting views were presented to Mrs. White—one illustrating what would take place if certain plans or policies were followed, and in another view the outworking of other plans or policies. An excellent illustration of this may be found in connection with the locating of the health food factory at Loma Linda, in the western part of the United States. The manager and his associates were planning to erect a large building very near the main sanitarium building. While plans were developing, Mrs. White, at her home hundreds of miles away, was one night given two visions. Of the first vision she says:?{CCh 16.3}[55]
“I was shown a large building where many foods were made. There were also some smaller buildings near the bakery. As I stood by, I heard loud voices in dispute over the work that was being done. There was a lack of harmony among the workers, and confusion had come in.”?{CCh 16.4}[56]
She then saw the distressed manager in his attempts to reason with the workers to bring about harmony. She saw patients who overheard these disputes, and who “were expressing words of regret that a food factory should be established on these beautiful grounds,” so near the sanitarium. “Then one appeared on the scene and said: ‘All this has been caused to pass before you as an object lesson, that you might see the result of carrying out certain plans.’”?{CCh 16.5}[57]
Then the scene changed, and she saw the food factory “at a distance from the sanitarium buildings, on the road toward the railroad.” Here the work was being conducted in a humble way and in harmony with God’s plan. Within a few hours of the vision, Mrs. White was writing to the workers at Loma Linda, and this settled the question of where the food factory should be built. Had their original plan been carried out, we would have been much embarrassed in later years with a large commercial building right near the sanitarium. Thus it can be seen that in varied ways the messenger of the Lord received information and instruction through the visions by day or by night.?{CCh 16.6}[58]
It was from an enlightened mind that the prophet spoke forth or wrote, conveying the message of instruction and information to the people. In doing this Mrs. White was aided by the spirit of the Lord, but there was no mechanical control. She was left to choose words by?which to convey the message. In the early years of her ministry she declared:?{CCh 16.7}[59]
Although I am as dependent upon the aid of the Spirit of God in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they are those spoken to me by an angel, which I always enclose in marks of quotation.”?{CCh 17.1}[60]
Like several Bible writers, Mrs. White at times elected, under the direction of the Holy Spirit, to use the language of other authors, where she especially appreciated their wording and their expressions.?{CCh 17.2}[61]
【The Life and Work of Mrs. E. G. White】
Ellen G. Harmon and her twin sister were born November 16, 1827, at Gorham, Maine, in the northeastern part of the United States. When nine years of age, Ellen was involved in an accident in which a stone was thrown by a thoughtless classmate. The severe face injury nearly cost her life and left her in a weakened condition so that she was unable to continue her schooling.?{CCh 17.3}[62]
At the age of eleven she gave her heart to God. When she was fourteen years old, she was baptized by immersion in the sea and was received as a member of the Methodist church. With other members of her family she attended the Adventist meetings in Portland, Maine, accepting fully the views of the nearness of the second advent of Christ, presented by William Miller and his associates.?{CCh 17.4}[63]
One morning in December 1844, while she was praying with four other women, the power of God rested upon her. At first she was lost to earthly things; then in a figurative revelation she witnessed the travels of the advent people to the city of God and the reward of the faithful. With fear and trembling this seventeen-year-old girl related this and succeeding visions to her fellow believers in Portland. Then as opportunity afforded, she recounted the vision to companies of Adventists in Maine and nearby states. In August, 1846, Ellen Harmon was united in marriage with James White, a youthful Adventist minister. Through the next thirty-five years, her life was closely linked with that of her husband in strenuous gospel work until his death, August 6, 1881. They traveled extensively in the United States, preaching and writing, planting and building, organizing and administering.?{CCh 17.5}[64]
Time and test have proved how broad and firm were the foundations James and Ellen White and their associates laid, and how wisely and well they built. They led out among the sabbathkeeeping Adventists in inaugurating the publishing work in 1849 and 1850, and in developing church organization with a sound system of church finance in the late 1850s. This was culminated by the organization of the General Conference of Seventh-day Adventists in 1863. The year 1866 marked the beginning of our medical work, and the great educational work of the denomination had its inception in the early seventies. The plan of holding annual camp meetings was developed in 1868, and in 1874 Seventh-day?Adventists sent out their first overseas missionary.?{CCh 17.6}[65]
All of these developments were guided by the many oral and written counsels that God gave this people through Ellen White.?{CCh 18.1}[66] Most of the early communications were written out in the form of personal letters, or through articles in the?Present Truth, our first regular publication. It was not until 1851 that Mrs. White issued her first book of sixty-four pages, entitled?A Sketch of the Christian Experience and Views of Ellen G. White.?{CCh 18.2}[67]
Beginning in 1855 a series of numbered pamphlets was published, each bearing the title of?Testimony for the Church. These made available messages of instruction and correction which, from time to time, God chose to send his people. To meet the continued demand for this instruction, the first thirty pamphlets were republished in 1885 in the form of four bound books. With the addition of other volumes, which appeared from 1889-1909, these now constitute a set of nine volumes known as?Testimonies for the Church.?{CCh 18.3}[68]
Four children were born to the Whites. The eldest boy, Henry, lived to the age of sixteen; the youngest boy, Herbert, died at the age of three months. The two middle boys, Edson and William, lived to maturity. Each engaged actively in the work of the Seventh-day Adventist denomination.{CCh 18.4}[69]
In response to the request of the General Conference, Mrs. White went to Europe in the summer of 1885. There she spent two years in strengthening the newly developed work on the continent. Making her home in Basel, Switzerland, she traveled extensively through Southern, Central, and Northern Europe, attending the general gatherings of the church.?{CCh 18.5}[70] After four years back in the United States, Mrs. White at the age of sixty-three, in response to the request of the General Conference, sailed to Australia. There she ministered for nine years, aiding in pioneering and developing the work, especially in educational and medical lines. Mrs. White returned in 1900 to make her home in the western part of the United States, at St. Helena, California, where she lived until her death in 1915.?{CCh 18.6}[71]
During Mrs. White’s long service of sixty years in America and ten years overseas, she was given approximately 2,000 visions which, through her tireless effort in counsel to individuals, churches, public gatherings, and General Conference sessions, largely shaped the growth of this great movement. The task of presenting to all concerned the messages God gave her was never laid down.?{CCh 18.7}[72]
Her writings aggregate about 100,000 pages. The messages from her pen reached the people through personal communication, week-by-week articles in our denominational journals, and in her many books. The subjects dealt with relate to Bible history, everyday Christian experience, health, education, evangelism, and other practical topics. Many of her books are printed in the leading languages of the world, and?millions of copies have been sold. The book?Steps to Christ?alone from 1892 to 1990 sold an estimated 50,000,000 copies in 127 languages.?{CCh 18.8}[73]
At the age of eighty-one Mrs. White crossed the American continent for the last time to attend the General Conference session of 1909. The remaining six years of her life were spent in completing her literary work. Near the close of her life she penned these words: “whether or not my life is spared, my writings will continually speak, and their work will go forward as long as time shall last.”?{CCh 19.1}[74]
With undaunted courage and in full confidence of her Redeemer, she died at her California home, July 16, 1915, and was laid to rest by the side of her husband and children in the Oak Hill Cemetery in Battle Creek, Michigan.?{CCh 19.2}[75]
By her fellow workers, the church, and the members of her family, Mrs. White was esteemed and honored as a devoted mother and as an earnest, tireless, religious worker. She never held official church office; by the church and by herself it was known that she was “a messenger” with a message of God for his people. Never did she ask others to look to her, nor did she ever use her gift to build herself up financially or in popularity. Her life and all that she had were dedicated to the cause of God.?{CCh 19.3}[76]
On her death, the editor of a popular weekly magazine,?The Independent, in the issue of August 23, 1915, closed his comments on her fruitful life with these words: “she was absolutely honest in her belief in her revelations. Her life was worthy of them. She showed no spiritual pride, and she sought no filthy lucre. She lived the life and did the work of a worthy prophetess.”?{CCh 19.4}[77]
A few years before her death, Mrs. White created a board of trustees, made up of church leaders, to whom she left her writings with the charge that they should be responsible for their care and their continued publication. With offices at the world headquarters of the Seventh-day Adventist Church, this board fosters the continued issuance of the E. G. White books in English and encourages their publication in whole or in part in other languages. They have also issued numerous compilations of periodical articles and manuscripts, this being in harmony with Mrs. White’s instruction. It is under the authorization of this board that the present volume is issued.?{CCh 19.5}[78]
【Mrs. E. G. White as Others Knew Her】
Having learned of the unusual experience of Mrs. White in being the messenger of the Lord, some have asked, what kind of person was she? Did she have the same problems that we have? Was she wealthy, or was she poor? Did she ever smile??{CCh 19.6}[79]
Mrs. White was a thoughtful mother. She was a careful housewife. She was a genial hostess, often entertaining church members in her home. She was a helpful neighbor. She was a woman of conviction, pleasant of disposition, gentle in her manner and voice. There was no?place in her experience for a long-faced, smileless, joyless religion. One felt at perfect ease in her presence. Perhaps the best way to get acquainted with Mrs. White is to call at her home in 1859, the first year she kept a day-by-day diary account.?{CCh 19.7}[80]
We find that the Whites lived in the outskirts of Battle Creek, in a little cottage on a large lot, giving opportunity for a garden, a few fruit trees, a cow, some chickens, and a place for their sons to work and play. Mrs. White at the time was thirty-one years of age. James white was thirty-six. There were at that time three boys in the home, four, nine, and twelve years of age.?{CCh 20.1}[81]
We would find a good Christian young woman in the home employed to assist with the housework, for Mrs. White often was away from home and was often busy with her speaking and writing. Yet Mrs. White carried the responsibilities of the home, the cooking, the cleaning, the washing, and the sewing. On some days she would go down to the publishing house, where she had a quiet place to write. Other days we find her in the garden, planting flowers and vegetables, and at times exchanging flower plants with the neighbors. She was determined to make home just as pleasant as she could for her family, that the children might ever consider home the most desirable place to be.?{CCh 20.2}[82]
Ellen White was a careful buyer, and the Adventist neighbors were happy when they could go shopping with her, for she knew values. Her mother had been a very practical woman and had taught her daughters many valuable lessons. She found that poorly made things were in the long run much more expensive than good quality merchandise.?{CCh 20.3}[83]
Sabbath was made the most pleasant day of the week for the children. Of course the family would attend the church service, and if Elder and Mrs. White were free from speaking responsibilities, the family would sit together during the service. For dinner there would be some choice dish not had on other days, and then, if it was a pleasant day, Mrs. White would walk with the children in the woods or by the river, and they would observe the beauties of nature and study the created works of God. If the day was rainy or cold, she would gather the children around the fire in the house and read to them, often reading from materials she had gathered from here and there as she made her journeys. Some of these stories were later printed in books so other parents might have them to read to their children.?{CCh 20.4}[84]
Mrs. White was not too well at this time, and she often fainted during the day, but this did not deter her from going forward with her work in the home as well as her work for the Lord. A few years later, in 1863, she was given a vision concerning health and the care of the sick. She was shown in vision the proper clothes to wear, the food to eat, the necessity of proper exercise and rest, as well as the importance of trust in God in order to maintain a strong, healthy body.?{CCh 20.5}[85]
The light from God concerning diet, and the harmfulness of flesh food, cut right across Mrs. White’s own personal opinion that flesh?meat was essential to health and strength. With the light of the vision to illuminate her mind, she instructed the girl who assisted in preparing the food for the family to put on the table only the wholesome, simple foods made from grains, vegetables, nuts, milk, cream, and eggs. There was an abundance of fruit. At that time the White family adopted essentially a vegetarian diet. In the year 1894 Ellen White banished meat from her table completely. The health reform was a great blessing to the White family, as it has been to thousands of Adventist families around the world.?{CCh 20.6}[86]
After the vision on health reform in 1863, and the adoption of the simple methods of treating the sick, the Whites were often called upon by their neighbors in times of illness to help in giving treatments, and the Lord greatly blessed their efforts. At other times the sick were brought to their home and tenderly cared for until they had made a full recovery.?{CCh 21.1}[87]
Mrs. White enjoyed periods of relaxation and recreation, whether in the mountains, on some lake, or on the open water. In midlife, while she was living near the Pacific Press in Northern California, it was proposed that a day be spent in rest and recreation. Mrs. White, with her home and office family, were asked to join the publishing house family, and she readily accepted the invitation. Her husband was in the east on denominational business. It is in a letter to him that we find her account of this experience.?{CCh 21.2}[88]
After enjoying a wholesome lunch on the beach, the entire group went for a boat ride on San Francisco Bay. The captain of the sailing craft was a member of the church, and it was a pleasant afternoon. Then it was proposed that they go out into the open ocean. In recounting the experience Ellen White wrote:?{CCh 21.3}[89]
“The waves ran high, and we were tossed up and down so very grandly. I was highly elevated in my feelings, but had no words to say to anyone. It was grand! The spray dashed over us. The wind was strong outside the golden gate, and I never enjoyed anything as much in my life!”?{CCh 21.4}[90]
Then she observed the watchful eyes of the captain and the readiness of the crew to obey his commands, and she commented:?{CCh 21.5}[91]
“God holds the winds in His hands. He controls the waters. We are mere specks upon the broad, deep waters of the Pacific; yet angels of heaven are sent to guard this little sailboat as it races over the waves. Oh, the wonderful works of God! So far beyond our understanding! At one glance He beholds the highest heavens and the midst of the sea!”?{CCh 21.6}[92]
Mrs. White had early adopted an attitude of cheerfulness. One time she asked, “do you ever see me gloomy, desponding, complaining? I have a faith that forbids this. It is a misconception of the true ideal of Christian character and Christian service, that leads to these conclusions.... A hearty, willing service to Jesus produces a sunny religion. Those who follow Christ the most closely have not been gloomy.”?{CCh 21.7}[93]
On another occasion she wrote: “In some cases the idea has been?entertained that cheerfulness is inconsistent with the dignity of Christian character; but this is a mistake. Heaven is all joy.” She discovered that if you give smiles, smiles will be returned to you; if you speak kind words, kind words will be spoken in return.?{CCh 21.8}[94]
Nevertheless there were times when she suffered a great deal. One such period occurred soon after she went to Australia to assist in the work there. She was very ill for nearly a year and suffered intensely. She was confined to her bed for months and could sleep but a few hours at night. Of this experience she wrote in a letter to a friend:?{CCh 22.1}[95]
“When I first found myself in a state of helplessness, I deeply regretted having crossed the broad waters. Why was I not in America? Why at such expense was I in this country? Time and again I could have buried my face in the bed quilts and had a good cry. But I did not long indulge in this luxury of tears. I said to myself, Ellen G. White, what do you mean? Have you not come to Australia because you felt that it was your duty to go where the Conference judged it best for you to go? Has this not been your practice??{CCh 22.2}[96]
“I said, ‘yes.’?{CCh 22.3}[97]
“Then why do you feel almost forsaken and discouraged? Is not this the enemy’s work? I said, ‘I believe it is!’?{CCh 22.4}[98] “I dried my tears as quickly as possible and said, ‘It is enough. I will not look on the dark side any more. Live or die, I commit the keeping of my soul to him who died for me.’?{CCh 22.5}[99]
“I then believed that the Lord would do all things well, and during this eight months of helplessness I have not had any despondency or doubt. I now look upon this matter as a part of the Lords’ great plan, for the good of His people here in this country, and for those in America, and for my good. I cannot explain why or how, but I believe it. And I am happy in my affliction. I can trust my Heavenly Father. I will not doubt His love.”?{CCh 22.6}[100]
Mrs. White lived in her home in California during the last fifteen years of her life and, although she was growing older, she took an interest in the work about the little farm, and in the welfare of the families of those who assisted her in her work. We find her busy with her writing, often beginning soon after midnight, as she retired early. If it was a pleasant day, she would, if her work permitted, go for a little drive in the country, stopping to talk with a mother she might see in the garden or on the porch of a home she passed. Sometimes she found a need for food and clothes, and she would go home and get some things from her home supply. Years after her death she was remembered by the neighbors of the valley where she lived, as the little white-haired woman who always spoke lovingly of Jesus.?{CCh 22.7}[101]
When she died, she had little more than the necessities and basic comforts of life. She was A Seventh-day Adventist Christian, trusting in the merits of her risen Lord and faithfully attempting to do the work the Lord assigned to her. Thus with the confidence in her heart she came to the?close of a full life, consistent in her Christian experience.?{CCh 22.8}[102]
【Messages that Changed Lives】
An evangelist held a series of meetings in Bushnell, Michigan. Soon after the baptism, however, he left the people without properly grounding the believers in the message. The people slowly became discouraged, and some began their bad habits again. Finally the church became so small that the ten or twelve members who were left decided that it was no use to continue any longer. Just after they dispersed for what they thought was their last meeting, the mail arrived and among the letters was the?Review and Herald.?In the itinerary section was a notice that James and Ellen White were to be at Bushnell for meetings on July 20, 1867. This was only one week away. The children were sent to call the people back who were on their way home. It was decided to prepare a place in the grove and invite their neighbors, especially the backslidden members.?{CCh 23.1}[103]
On Sabbath morning, July 20, the Whites arrived at the grove where sixty persons had gathered. Elder White spoke in the morning. In the afternoon Mrs. White rose to speak, but after reading her text, she looked perplexed. Without further comment she closed her Bible and began to speak to the people in a very personal way.?{CCh 23.2}[104]
“As I stand before you this afternoon, I am looking into the faces of those who were shown to me in vision two years ago. As I look into your faces, your experience comes back clearly to my mind, and I have a message for you from the Lord.?{CCh 23.3}[105]
“There is this brother over near the pine tree. I can’t call your name for I haven’t been introduced to you, but your face is familiar to me, and your experience stands out clearly before me.” Then she spoke to this brother of his backsliding. She encouraged him to come back and walk with God’s people.?{CCh 23.4}[106]
Then, turning to a woman in another part of the audience, she said, “this sister seated by sister Maynard of the Greenville church—I can’t speak your name because I haven’t been told what it is—but two years ago your case was shown to me in vision, and your experience is familiar to me.” Then Mrs. White gave encouragement to this sister.?{CCh 23.5}[107] “Then there is this brother back there by the oak tree. I can’t call you by name either, for I haven’t met you yet, but your case is clear to me.” Then she spoke of this man, opening to everyone there his inmost thoughts and telling of his experience.?{CCh 23.6}[108]
From one to another she turned in that congregation, telling of what had been shown to her two years before in vision. After Mrs. White had finished her sermon, speaking not only words of reproof but words of encouragement as well, she sat down. One of the company stood up. He said, “I want to know if what sister White has told us this afternoon is true. Elder and Mrs. White have never been here before; they are not acquainted with us at all. Sister White does not even know the names of?most of us, and yet she comes here this afternoon and tells us that two years ago a vision was given to her in which our cases were shown to her, and then one by one she proceeds to speak to us individually, opening up to everyone here our course of living and our inmost thoughts. Are these all true in every case? Or has sister White made some mistake? I want to know.”?{CCh 23.7}[109]
One by one the people stood up. The man over by the pine tree stood to his feet and said that Mrs. White had described his case better than he could have described it. He confessed his wayward course. He expressed his resolution to come back and walk with God’s people. The woman seated by sister Maynard from the Greenville church also testified. She said that Mrs. White had told her experience better than she could have told it. The man by the oak tree said that sister White had described his case better than he could have described it. Confessions were made. Sins were put aside. The Spirit of God came in, and there was a revival at Bushnell.?{CCh 24.1}[110]
Elder and Mrs. White came back on the next Sabbath, when a baptism was held, and the church at Bushnell was well established.?{CCh 24.2}[111]
The Lord loved his people in Bushnell, as he does all those who look to him. “As many as I love, I rebuke and chasten: be zealous therefore, and repent,”?Revelation 3:19, must have come to the minds of some present. When the people saw their own hearts as the Lord saw them, they understood their true condition and longed for a change in their lives. This is the true purpose of the many visions given to Mrs. White.?{CCh 24.3}[112]
Shortly after James White’s death in 1881, Mrs. White lived close to Healdsburg College. Several young women stayed in her home while they attended school. It was the custom at that time to wear a simple net over the head so as to keep the hair neat and orderly throughout the day. One day while passing through Mrs. White’s room, one of the girls saw a well-made hairnet that she wanted. Thinking that it would not be missed, she took it and put it in the top of her trunk. A little later while dressing to go out, Mrs. White missed her net and had to do without it. In the evening when the family were together Mrs. White inquired about her missing net, but no one gave any indication of knowing where it was.?{CCh 24.4}[113]
A day or so later when Mrs. White was passing through the girl’s room, a voice said, “Open that trunk.” Because the trunk was not hers, she did not wish to do so. At the second command she recognized the voice as that of the angel. When she lifted the lid, she saw why the angel had spoken, for there was her net. When the family met again Mrs. White again asked about the net, stating that it could not disappear by itself. No one spoke up, so Mrs. White did not pursue the matter.?{CCh 24.5}[114]
A few days later while Mrs. White was resting from her writing, she was given a very short vision. She saw the hand of a girl lower a hairnet into a kerosene lamp. When the net touched the flame it was gone?in a flash of fire. That was the end of the vision.?{CCh 24.6}[115]
When the family were next together, Mrs. White again pressed the matter of the disappearance of the hairnet, but still there was no confession, and no one seemed to know of its whereabouts. Then a little later Mrs. White called this young woman aside, told her of the voice and what she saw in the trunk, and then related the very short vision in which she saw the hairnet burn over the lamp. With this information before her, the girl confessed taking the net, and burning it lest she be detected. She made the matter right with Mrs. White and with the Lord.?{CCh 25.1}[116]
We may think that this is a very small matter for God to bother about—just a hairnet. But it was a matter of much greater importance than the value of the object stolen. Here was a young woman, a member of the Seventh-day Adventist Church. She felt she was all right, but she did not see the defects in her own character. She did not see the selfishness there, which led her to steal and deceive. Now when she realized how important the little things are—that God would give a vision to his busy messenger here on earth just about a hairnet—this young woman began to see matters in their true light. This experience was the turning point in her life.?{CCh 25.2}[117]
That is one reason visions were given to Mrs. White. Though many of the testimonies written by Mrs. White had very specific applications, yet they present principles that meet the needs of the church in every country of the world. Mrs. White has made plain the purpose and place of the testimonies in these words:?{CCh 25.3}[118]
“The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. Man’s duty to God and to his fellow man has been distinctly specified in God’s word, yet but few of you are obedient to the light given. Additional truth is not brought out; but God has through the testimonies simplified the great truths already given.... The testimonies are not to belittle the word of God, but to exalt it, and attract minds to it, that the beautiful simplicity of truth may impress all.”?{CCh 25.4}[119]
All through her life Mrs. White kept the word of God before the people. As she closed her very first book she stated:?{CCh 25.5}[120]
“I recommend to you, dear reader, the word of God as the rule of your faith and practice. By that word we are to be judged. God has, in that word, promised to give visions in the ‘last days’; not for a new rule of faith, but for the comfort of his people, and to correct those who err from Bible truth.”{CCh 25.6}[121]
【The Vision that Could not Be Told】
During a series of meetings in Salamanca, New York, in November 1890, in which Mrs. White was making some public addresses to large gatherings, she became quite weak, as she had caught a severe cold on the trip to the city. After one of the meetings she left for her room discouraged and sick. She was thinking about pouring out her soul?before God and pleading for mercy and for health and strength. She knelt by her chair, and in her own words, in telling about what happened, she said:?{CCh 25.7}[122]
“I had not uttered a word when the whole room seemed filled with a soft silvery light, and my pain of disappointment and discouragement was removed. I was filled with comfort and hope—the peace of Christ.”?{CCh 26.1}[123]
And then she was given a vision. After the vision she did not wish to sleep. She did not wish to rest. She was healed—she was rested.?{CCh 26.2}[124]
In the morning a decision must be given. Could she go on to the place where the next meetings were to be held, or must she go back to her home at Battle Creek? A. T. Robinson, who had charge of the work, and William White, Mrs. White’s son, called at her room to get her answer. They found her dressed and well. She was ready to go. She told of the healing. She told of the vision. She said, “I want to tell you what was revealed to me last night. In the vision I seemed to be in Battle Creek, and the angel messenger said, ‘Follow me.’” And then she hesitated. She could not recall it to mind. Twice she attempted to tell it, but could not recall what had been shown to her. In the days that followed she wrote about what she was shown. It was about plans being made for our religious liberty journal, then called the?American Sentinel.?{CCh 26.3}[125]
“In the night season I was present in several councils, and there I heard words repeated by influential men to the effect that if the?American Sentinel?would drop the words ‘Seventh-day Adventist’ from its column, and would say nothing about the sabbath, the great men of the world would patronize it; it would become popular, and do a larger work. This looked very pleasing.?{CCh 26.4}[126]
“I saw their countenances brighten, and they began to work on a policy to make the?Sentinel?a popular success. The whole matter was introduced by men who needed the truth in the chambers of the mind and soul.”?{CCh 26.5}[127]
It is clear that she saw a group of men discussing the editorial policy of this paper. When the General Conference was opened in March 1891, Mrs. White was asked to speak to the workers each morning at half past five and to address the whole conference of 4,000 on Sabbath afternoon. Her text on Sabbath afternoon was, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” The entire discourse was an appeal to Seventh-day Adventists to hold forth the distinctive features of their faith. Three times during the meeting she started to tell of the Salamanca vision, but each time she was restrained. The events of the vision would simply leave her mind. Then she said, “Of this, I shall have more to say later.” She rounded out her sermon in about an hour’s time, and the meeting was dismissed. All had noticed that she was unable to call the vision to mind.?The president of the General Conference came to her and asked if she would take the morning meeting.?{CCh 26.6}[128]
“No,” she replied, “I’m weary; I’ve borne my testimony. You must make other plans for the morning meeting.” Other plans were made.?{CCh 27.1}[129]
As Mrs. White returned to her home, she told the members of her family that she would not be attending the morning meeting. She was weary, and she was going to have a good rest. She was going to sleep in on Sunday morning, and plans were laid accordingly.?{CCh 27.2}[130] That night, after the close of the Conference session, a small group of men met in one of the offices in the Review and Herald building. At that meeting were representatives of the publishing house that issued the?American Sentinel, and there were present also the representatives of the Religious Liberty Association. They met to discuss and settle a very vexing question—the editorial policy of the?American Sentinel. The door was then locked, and all agreed that the door would not be unlocked until the question was settled.?{CCh 27.3}[131]
A little before three o’clock on Sunday morning the meeting ended in a deadlock, with the assertion on the part of the religious liberty men that unless the pacific press would accede to their demands and drop the term “Seventh-day Adventist” and “the Sabbath” from the columns of that paper, they would no longer use it as the organ of the religious liberty association. That meant killing the paper. They unlocked the door, and the men went to their rooms, went to bed, and went to sleep.?{CCh 27.4}[132]
But God, who never slumbers nor sleeps, sent his angel messenger to Ellen White’s room at three o’clock that morning. She was aroused from her sleep and instructed that she must go into the workers’ meeting at half-past five, and there she must present what was shown to her at Salamanca. She dressed, went to her bureau, took from it the journal in which she had made the record of what had been shown to her at Salamanca. As the scene came clearly to her mind, she wrote more to go with it.?{CCh 27.5}[133]
The ministers were just getting up from prayer in the tabernacle as Mrs. White was seen coming in the door, a bundle of manuscripts under her arm. The president of the General Conference was the speaker, and he addressed her:?{CCh 27.6}[134]
“Sister White,” he said, “we are happy to see you. Do you have a message for us?”?{CCh 27.7}[135]
“Indeed I do,” she said, and stepped to the front. Then she began right where she left off the day before. She told them that at three o’clock that morning she had been aroused from her sleep and instructed to go to the workers’ meeting at half-past five and there present what had been shown to her at Salamanca.?{CCh 27.8}[136]
“In the vision,” she said, “I seemed to be in Battle Creek. I was taken to the Review and Herald office, and the angel messenger bade me, ‘Follow me.’ I was taken to a room where a group of men were?earnestly discussing a matter. There was a zeal manifest, but not according to knowledge.” She told of how they were discussing the editorial policy of the?American Sentinel, and she said, “I saw one of the men take a copy of the?Sentinel, hold it high over his head, and say, ‘unless these articles on the sabbath and the second advent come out of this paper, we can no longer use it as the organ of the Religious Liberty Association.’” Ellen White spoke for an hour, describing the meeting that had been shown to her in vision months before, and giving counsel based upon that revelation. Then she sat down.?{CCh 27.9}[137]
The president of the General Conference did not know what to think of it. He had never heard of any such meeting. But they did not wait very long for an explanation, for a man stood up in the back of the room and began to speak:?{CCh 28.1}[138]
“I was in that meeting last night.”?{CCh 28.2}[139]
“Last night!” Sister White remarked, “Last night? I thought that meeting took place months ago, when it was shown to me in vision.”?{CCh 28.3}[140]
“I was in that meeting last night,” he said, “and I am the man who made the remarks about the articles in the paper, holding it high over my head. I am sorry to say that I was on the wrong side, but I take this opportunity to place myself on the right side.” He sat down.?{CCh 28.4}[141]
Another man stood to speak. He was the president of the Religious Liberty Association. Note his words: “I was in that meeting. Last night after the close of the conference some of us met in my room in the Review office where we locked ourselves in and there took up and discussed the questions and the matter that has been presented to us this morning. We remained in that room until three o’clock this morning. If I should begin to give a description of what took place and the personal attitude of those in the room, I could not give it as exactly and as correctly as it has been given by sister White. I now see that I was in error and that the position that I took was not correct. From the light that has been given this morning, I acknowledge that I was wrong.”?{CCh 28.5}[142]
Others spoke that day. Every man who was in the meeting the night before stood to his feet and bore his testimony, saying that Ellen White had accurately described the meeting and the attitude of those in the room. Before that meeting closed that Sunday morning, the Religious Liberty group were called together, and they rescinded the action they had taken only a few hours before.?{CCh 28.6}[143]
Had Mrs. White not been restrained and had she related the vision on Sabbath afternoon, her message would not have served the purpose that God had intended, for the meeting had not yet taken place.?{CCh 28.7}[144]
Somehow the men did not apply the general counsel given Sabbath afternoon. They thought they knew better. Perhaps they reasoned as some do today, “well, perhaps sister White did not understand,” or, “we are living in a different day now.” The thoughts that Satan whispers?to us in these days are the same with which he tempted our ministers in 1891. God, in His own time and in His own way, made it clear that it was His work; He was guiding; He was guarding; He had His hand upon the wheel. Ellen White tells us that God “has often permitted matters to come to a crisis, that His interference might become marked. Then He has made it manifest that there is a God in Israel.”?{CCh 28.8}[145]
【The Testimonies and the Reader】
For seventy years Ellen G. White spoke and wrote of the things God had revealed to her. Many times the counsels were given to correct those who erred from Bible truth. Many times they pointed out the course God would have his people follow. At times the testimonies dealt with the manner of life, the home, and the church. How did the members of the church receive these messages??{CCh 29.1}[146]
From the outset of her work, responsible leaders examined her work to assure themselves that the manifestation of the gift of prophecy was genuine. The apostle Paul admonishes, “Despise not prophesyings. Prove all things; hold fast that which is good.”?1 Thessalonians 5:20, 21. The Bible tests of a prophet were brought to bear on Mrs. White’s work, and this is as she would have it, for she wrote:?{CCh 29.2}[147]
“This work is of God, or it is not. God does nothing in partnership with Satan. My work for the past thirty years bears the stamp of God or the stamp of the enemy. There is no halfway work in the matter.”?{CCh 29.3}[148]
The Bible gives four basic tests by which a prophet is to be examined. Mrs. White’s work stands each test.?{CCh 29.4}[149]
The message of the true prophet must be in harmony with the law of God and the messages of the prophets.?Isaiah 8:20.?{CCh 29.5}[150]
The E. G. White writings elevate the law of God and ever lead men and women to the Bible in its entirety. She points to the Bible as the sole rule of faith and practice and as the great light to which her writings, “the lesser light,” lead.?{CCh 29.6}[151]
The predictions of the true prophet must come to pass within the context of conditionality.?Jeremiah 18:7-10;?28:9. While the work of Mr. White was much like that of Moses in leading and guiding the people, yet she wrote in a predictive manner of the many events to take place. At the outset of our publishing work in 1848, she spoke of how it would grow to encircle the world with light. Today Seventh-day Adventists publish literature in 200 languages valued at more than $100,000,000 a year.?{CCh 29.7}[152]
In 1890, when the world declared that there would be no more war and the millennium was about to dawn, Ellen White wrote: “the tempest is coming, and we must get ready for its fury.... We shall see trouble on all sides. Thousands of ships will be hurled into the depths of the sea. Navies will go down, and human lives will be sacrificed by millions.” This was fulfilled in World Wars I and II.?{CCh 29.8}[153]
The true prophet will confess that Jesus Christ is come in the?flesh, that God was incarnate in human flesh.?1 John 4:2.?{CCh 29.9}[154]
The reading of?The Desire of Ages?makes it clear that the work of Ellen G. White measured up to this test. Observe these words:?{CCh 30.1}[155]
“Jesus might have remained at the Father’s side. He might have retained the glory of heaven, and the homage of the angels. But He chose to give back the scepter into the Father’s hands, and to step down from the throne of the universe, that He might bring light to the benighted, and life to the perishing.?{CCh 30.2}[156]
a€?Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, a€?Lo, I come.a€? a€?Sacrifice and offering thou wouldest not, but a body has thou prepared me.... Lo, I come (in the volume of the Book it is written of Me,) to do Thy will O God.a€??Hebrews 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate... In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled. His greatness and majesty were hidden that He might draw near to sorrowful, tempted man.a€?{CCh 30.3}[157]
Perhaps the most crucial test of the true prophet is found in his life, his work, and the influence of his teachings. Christ enunciated this test inMatthew 7:15, 16: “Ye shall know them by their fruits.”?{CCh 30.4}[158]
As we look at the fruit as manifested in the lives of those who have followed the spirit of prophecy counsels, we see that it is good. The testimonies have yielded good fruit. As we look at the church, knowing that we have been lead into various lines of activity by these counsels, we must acknowledge that Mrs. White’s work measures up to this test. The unity of teaching in the writings penned over a period of seventy years also bears positive witness to the integrity of the gift.?{CCh 30.5}[159]
【Practical Test of a Good Prophet】
In addition to these four major Bible tests, the Lord has given evidences that make it clear that the work is of His direction. Among these are:?{CCh 30.6}[160]
The timeliness of the message. God’s people are in some special need, and the message comes just in time to meet the need, as did the first vision given to Mrs. White.?{CCh 30.7}[161]
The practical nature of the messages. The information revealed to Mrs. White in the visions was of practical value, meeting practical needs. Look at the way in which the testimony counsels enter in a practical way into our everyday lives.?{CCh 30.8}[162]
The high spiritual plane of the messages. They do not deal with matters that are childish or common, but with grand, elevated themes. The language itself is sublime.?{CCh 30.9}[163]
The manner in which the visions were given. Many of the visions were accompanied by physical phenomena as described earlier.?Mrs. White’s experience in vision was similar to that of the Bible prophets, the visions were definite experiences, not just impressions. In vision, Mrs. White saw, heard, felt, and received instruction from the angels. The visions could not be accounted for by excitement or imagination.?{CCh 30.10}[164]
Mrs. White was not controlled by those about her. To one man she wrote: “You think individuals have prejudiced my mind. If I am in this state I am not fitted to be entrusted with the work of God.”?{CCh 31.1}[165]
Her work was recognized by her contemporaries. Both those in the church who lived and worked with Mrs. White, and many outside the church recognized her as the “messenger of the Lord.” Those closest to her had the greatest confidence in her call and work.?{CCh 31.2}[166]
These four Bible tests and the additional evidences outlined above assure us that Ellen White’s work is of God and is worthy of unquestioned confidence.?{CCh 31.3}[167]
The many E. G. White books are filled with counsel and instruction of permanent value to the church. Whether these testimonies were of a more general nature or personal testimonies to families and individuals, they are of service to us today. Concerning this point, Mrs. White says:?{CCh 31.4}[168]
“Since the warning and instruction given in testimonies for individual cases applied with equal force to many others who had not been specially pointed out in this manner, it seemed to be my duty to publish the personal testimonies for the benefit of the church.... I know of no better way to present my views of general dangers and errors, and the duty of all who love God and keep His commandments, than by giving these testimonies.” It is a mistaken use of the testimonies to read them to find some point on which condemnation of a fellow church member can be based. The testimonies must never be used as a club to bring some brother or sister to see things just as we see them. There are matters that must be left for the individual to settle alone with God.?{CCh 31.5}[169]
The counsels should be studied to find the basic principles that apply in our own lives today. The human heart is much the same the world over; the problems of one are often the problems of another. “In rebuking the wrongs of one,” Mrs. White wrote, God “designs to correct many.” “He makes plain the wrongs of some that others may thus be warned.”?{CCh 31.6}[170]
Near the close of her life, Mrs. White gave the following counsel:?{CCh 31.7}[171]
“Through His Holy Spirit the voice of God has come to us continually in warning and instruction.... Time and trial have not made void the instruction given.... The instruction that was given in the early days of the message is to be held as safe instruction to follow in these its closing days.”?{CCh 31.8}[172]
The counsels that follow are drawn from a number of the E. G. White books—but mainly from the three volumes of Testimony Treasures, the world edition of the?Testimonies for the Church—and represent?the lines of instruction thought to be most helpful to the church in areas where the limitations of church membership make it impossible to publish more than a single volume of moderate size. The work of selecting and arranging these counsels was done by a large committee, working under the authorization of the board of trustees of the Ellen G. White Estate, to whom was assigned the responsibility of the care of the spirit of prophecy counsels. The selections are often brief and confined to a statement of practical basic principles, and thus a wide range of subjects is included.?{CCh 31.9}[173]
“Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.”?2 Chronicles 20:20.?{CCh 32.1}[174]
The trustees of the Ellen G. White Estate Washington, D.C., July 22, 1957. Revised, Silver Spring, MD January 1, 1990.[175]
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