The parable of the ten virgins is repeated to the very letter in the history of the one hundred and forty-four thousand. Habakkuk chapter two sets forth the heart of the parable when it identifies the vision which speaks at the end.

Zaj lus piv txwv txog kaum tus nkauj xwb raug rov ua dua raws nraim txhua lo hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Habakkuk tshooj ob nthuav qhia lub ntsiab nruab nrab ntawm zaj lus piv txwv ntawd thaum nws taw qhia txog lub zeem muag uas hais lus thaum kawg.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Kuv yuav sawv saum kuv qhov chaw zov, thiab tsa kuv tus kheej rau saum tus pej thuam, thiab yuav saib kom pom seb nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum nws cem kuv. Thiab tus Tswv teb kuv hais tias, Sau zaj yog toog pom tseg, thiab ua kom meej rau saum tej phaj, kom tus uas nyeem tau nws khiav. Rau qhov zaj yog toog pom tseem yog rau lub sijhawm uas twb teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb los, cia li tos nws; rau qhov nws yuav muaj tseeb tuaj, nws yuav tsis qeeb. Saib seb, nws tus ntsuj plig uas raug tsa siab tsis ncaj ncees nyob hauv nws: tiamsis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Habakkuk 2:1–4.

Verse twenty-seven of Daniel eleven also identifies the “appointed time.”

Nqe nees nkaum xya ntawm Daniyee kaum ib kuj qhia txog “lub sijhawm uas teem tseg.”

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

Ob tug vajntxwv no ob lub siab yuav muab rau kev ua phem, thiab nkawd yuav hais lus dag ntawm tib lub rooj; los qhov ntawd yuav tsis vam meej, rau qhov qhov kawg tseem yuav los txog rau lub sijhawm uas twb teem cia lawm. Daniel 11:27.

The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.

“Zajlug” uas Loos tsa tseg yog rau “ib lub sijhawm uas twb teem cia,” thiab ob tug vajntxwv uas lawv lub siab yog ua phem thiab hais tej lus dag ntawm ib lub rooj xwb ntawd qhia ib qho cim taw tes yaj saub uas los txog ua ntej zajlug “hais tawm.” Ua ntej lub sijhawm uas teem cia ntawd, ob tug vajntxwv hais “tej lus dag,” thiab thaum zajlug hais tawm rau lub sijhawm uas teem cia, nws tsis dag. Lub sijhawm uas teem cia yog txoj cai Hnub Xanpataus cuav nyob hauv Tebchaws Meskas, thiab qhov kev sib ntsib ntawm lub rooj yog cim pib ntawm ib ntu sijhawm yaj saub. “Zajlug” ntawd raug ua tiav hauv keeb kwm ntawm txoj cai Hnub Xanpataus cuav, tiamsis nws raug tsa tseg ua ntej txoj cai Hnub Xanpataus cuav. Qhov no pom tseeb, rau qhov cov neeg ncaj ncees raug hais kom tos zajlug ntawd, thiab lawv raug hais kom tshaj tawm zajlug ntawd. Lawv yuav tsis tau tshaj tawm nws ua ntej nws qhov kev ua tiav yog tias zajlug ntawd tseem tsis tau raug tsa tseg.

Jeremiah represents those who “wait” for the vision:

Yelemis sawv cev rau cov uas “tos” rau lub zeem muag:

O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:15–21.

Au tus Tswv, koj paub lawm: thov nco ntsoov kuv, thiab tuaj xyuas kuv, thiab pauj kuv rau cov uas tsim txom kuv; hauv koj txoj kev ua siab ntev, thov txhob muab kuv rho mus lawm: thov paub tias vim yog koj kuv thiaj raug kev thuam luag. Koj tej lus tau raug nrhiav pom, thiab kuv tau noj tej ntawd; thiab koj tej lus tau los ua kev kaj siab thiab kev zoo siab xyiv fab rau kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas kav txhua pab tub rog. Kuv tsis tau zaum hauv pawg ntawm cov neeg thuam luag, thiab tsis tau zoo siab nrog lawv; kuv zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua rau kuv puv npo nrog kev npau taws. Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv qhov txhab thiaj kho tsis tau, uas tsis kam txais kev kho? Koj puas yuav yog rau kuv ib yam li tus dag ntxias tiag tiag, thiab ib yam li tej dej uas qhuav ploj? Yog li no tus Tswv hais li no, Yog koj tig rov los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv tig rov los cuag koj; tab sis koj txhob tig rov mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj daj uas ruaj khov: thiab lawv yuav ua rog tawm tsam koj, tab sis lawv yuav tsis yeej koj: rau qhov kuv nrog koj nyob los cawm koj thiab los tso koj dim, tus Tswv hais li no. Thiab kuv yuav cawm koj dim ntawm tes ntawm cov neeg phem, thiab kuv yuav txhiv koj dim ntawm tes ntawm cov uas txaus ntshai. Yelemis 15:15–21.

The Sunday law in the USA is where the symbol of “remembering” is marked. It is there that the Sabbath that is always to be remembered becomes the final testing issue. It is there that the whore of Tyre, who has been forgotten is remembered. It is there that God remembers the sins of Babylon and gives her double judgment.

Txoj cai Hnub Sunday hauv tebchaws USA yog qhov chaw uas cim ntawm “kev nco” raug tsa tseg. Nyob ntawd thiaj yog qhov uas Hnub Xanpataus, uas yuav tsum nco ntsoov mus ib txhis, dhau los ua qhov teeb meem kawg rau kev sim siab. Nyob ntawd thiaj yog qhov uas tus niam ntiav ntawm Tyre, uas twb raug hnov qab lawm, raug nco qab dua. Nyob ntawd thiaj yog qhov uas Vajtswv nco ntsoov Npanpiloo tej kev txhaum thiab muab ob npaug ntawm kev txiav txim rau nws.

The waymark where speaking is located is the Sunday law in the USA, for there the earth beast “speaks” as a dragon. At the same waymark the ass in Balaam’s line of prophecy “speaks.” When John the Baptist is born his father, Zacharias who has been divinely restricted from speaking, “speaks.”

Tus cim kev uas kev hais lus nyob ntawd yog txoj cai Hnub Caiv hauv Tebchaws Meskas, rau qhov nyob ntawd tus tsiaj qus hauv ntiajteb “hais lus” zoo li ib tug zaj. Nyob rau tib tus cim kev ntawd tus nees luav hauv Balaam txoj kab lus faj lem kuj “hais lus.” Thaum Yauhas uas ua Kev Cai Raus Dej yug los, nws txiv Xakhaliyas, tus uas Vajtswv twb txwv tsis pub hais lus lawm, kuj “hais lus.”

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

Thiab tau muaj tias, hnub yim lawv tuaj ua kevcai txiav rau tus me nyuam; thiab lawv hu nws ua Xakhaliyas raws li nws txiv lub npe. Tab sis nws niam teb hais tias, Tsis yog li ntawd; nws yuav tsum hu ua Yauhas. Thiab lawv hais rau nws tias, Tsis muaj ib tug hauv koj caj ces uas hu los ntawm lub npe no. Thiab lawv ua tes taw rau nws txiv, nug saib nws xav kom hu tus me nyuam li cas. Thiab nws thov ib daim txiag sau ntawv, ces sau hais tias, Nws lub npe hu ua Yauhas. Thiab sawv daws xav tsis thoob heev. Thiab tam sim ntawd nws lub qhov ncauj qhib, nws tus nplaig daws tau, ces nws hais lus thiab qhuas Vajtswv. Luka 1:59–64.

At the Sunday law in the USA the deadly wound of the papacy is healed, and she becomes the eighth kingdom that is of the seven, when the USA, whose president Donald Trump is the eighth president that is of the seven. At the same point in time the one hundred and forty-four thousand are lifted up as an ensign. The one hundred and forty-four thousand are the eighth church that is of the seven. At the Sunday law the number eight is marked, and it was on the eighth day that John was circumcised and Zacharias spoke. Zacharias means God has “remembered.” The Sunday law is the counterfeit of the true Sabbath that was to be “remembered.” At the Sunday law the whore of Tyre is “remembered.” It is at the Sunday law that God “remembers” the sins of Babylon and doubles her judgment.

Thaum txog txoj cai Hnub Caiv hauv tebchaws USA, txoj kev raug mob tuag taus ntawm txoj kev ua thawj coj ntawm papacy raug kho zoo lawm, thiab nws dhau los ua lub nceeg vaj yim uas yog ntawm xya, thaum USA, uas nws tus thawj tswj hwm Donald Trump yog tus thawj tswj hwm yim uas yog ntawm xya. Nyob rau tib lub sijhawm ntawd, ib puas plaub caug plaub txhiab leej raug tsa siab ua ib lub chij. Ib puas plaub caug plaub txhiab leej yog pawg ntseeg yim uas yog ntawm xya. Thaum txog txoj cai Hnub Caiv, tus lej yim raug cim tseg, thiab yog nyob rau hnub yim uas Yauhas raug ua kevcai txiav tawv qau thiab Xakhaliyas tau hais lus. Xakhaliyas txhais hais tias Vajtswv tau “nco qab.” Txoj cai Hnub Caiv yog qhov cuav hloov chaw ntawm Hnub Xanpataus tiag uas yuav tsum tau “nco qab.” Thaum txog txoj cai Hnub Caiv, tus niam ntiav ntawm Tyre raug “nco qab.” Yog thaum txog txoj cai Hnub Caiv uas Vajtswv “nco qab” Npanpiloo tej kev txhaum thiab muab nws txoj kev txiav txim nce ob npaug.

Jeremiah represents those who suffered the first disappointment and who wait for the vision which tarries. He represents the faithful who become God’s mouth at the appointed time when the vision speaks and does not lie. The vision which speaks at the time appointed is preceded by two kings telling lies to each other at one table. That event precedes the Sunday law and therefore occurs in the history of Panium as set forth in verses thirteen to fifteen, which is the same period when the “robbers of the people” establish the “vision.”

Yelemis sawv cev rau cov uas tau raug thawj zaug kev poob siab thiab cov uas tos rau txoj kev yog toog uas qeeb los. Nws sawv cev rau cov ncaj ncees uas los ua Vajtswv lub qhov ncauj raws lub sijhawm uas teem tseg thaum txoj kev yog toog hais lus thiab tsis dag. Txoj kev yog toog uas hais lus raws lub sijhawm uas teem tseg ntawd, muaj ob tug vaj ntxwv zaum ntawm ib lub rooj hais lus dag sib rau ib leeg ua ntej. Qhov xwm txheej ntawd los ua ntej txoj cai Hnub Caiv thiab yog li ntawd thiaj tshwm sim hauv keeb kwm ntawm Panium raws li tau nthuav tawm hauv nqe kaum peb txog kaum tsib, uas yog tib lub sijhawm thaum “cov tub sab ntawm haiv neeg” tsa tsa “txoj kev yog toog.”

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Thiab nyob rau hauv tej lub sij hawm ntawd, yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; kuj muaj cov neeg lim hiam hauv koj haiv neeg yuav tsa lawv tus kheej siab kom tsim kom muaj tiav zaj yog toog; tiam sis lawv yuav poob. Daniel 11:14.

The “robbers” are Rome, and Rome in the last days is Catholicism. The pope establishes the vision, and he does so in the period just before the Sunday law. He does so by interceding in the battle of Panium where Trump prevails over Putin. The battle took place in 200 BC, the same year pagan Rome entered prophetic history. Pompey the Great conquered Jerusalem in 63 BC. This event occurred during his campaign in the East, when he intervened in a civil war between the Hasmonean brothers Hyrcanus II and Aristobulus II. Pompey sided with Hyrcanus II, besieged Jerusalem, and eventually took the city after a three-month siege. This marked the end of Judean independence and the beginning of Roman control over the region, which would later become a province under Roman rule.

Cov “tub sab” yog Loos, thiab Loos hauv hnub kawg yog Kev Ntseeg Kas Tos Liv. Tus pope tsa txoj yog toog ntawd ruaj khov, thiab nws ua li ntawd hauv lub sijhawm uas nyob ua ntej txoj cai Hnub Caiv. Nws ua li ntawd los ntawm kev sawv cev nruab nrab hauv kev sib ntaus sib tua ntawm Panium uas Trump yeej Putin. Kev sib ntaus ntawd tau muaj nyob rau xyoo 200 BC, tib lub xyoo uas Loos pagan nkag los rau hauv keeb kwm yaj saub. Pompey tus Loj yeej ntes Yeluxalees xyoo 63 BC. Qhov xwm txheej no tau tshwm sim thaum nws txoj kev tawm tsam nyob rau sab Hnub Tuaj, thaum nws cuam tshuam rau hauv ib qho kev tsov rog hauv tsev nruab nrab ntawm ob tug kwv tij Hasmonean, Hyrcanus II thiab Aristobulus II. Pompey txhawb Hyrcanus II, kaw vov Yeluxalees, thiab thaum kawg txeeb tau lub nroog tom qab peb hlis ntawm kev kaw vov. Qhov no cim txog qhov kawg ntawm Yudeya txoj kev ywj pheej thiab qhov pib ntawm Loos txoj kev tswj hwm thaj av ntawd, uas tom qab no yuav dhau los ua ib xeev nyob hauv Loos txoj kev kav.

Before the Sunday law the pope intercedes into the history associated with the battle of Panium. When he enters prophetic history, his appearance establishes the vision; the vision that will yet “speak” at the “appointed time” of the Sunday law in the USA. The “vision” that tarried is the failed prediction which marked the beginning of the tarrying time in the parable of the ten virgins. It also marked the arrival of the second angel of the three angels of Revelation fourteen. A failed prediction that ushered in a period of waiting, and an encouragement to “wait” for its fulfillment, even though it tarried.

Ua ntej txog txoj cai Sunday, tus pope nkag los thov nruab nrab rau hauv keeb kwm uas txuas nrog kev sib ntaus sib tua ntawm Panium. Thaum nws nkag los rau hauv keeb kwm cev faj lem, nws qhov kev tshwm sim tsa kom muaj lub zeem muag ruaj khov; lub zeem muag uas tseem yuav “hais” rau “lub sijhawm teem tseg” ntawm txoj cai Sunday hauv tebchaws USA. “Lub zeem muag” uas ncua ntawd yog lo lus twv ua ntej uas tsis tiav, uas cim qhov pib ntawm lub sijhawm ncua nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb. Nws kuj cim txog kev tuaj txog ntawm tus tim tswv thib ob ntawm peb tug tim tswv hauv Phau Tshwm Sim kaum plaub. Ib lo lus twv ua ntej uas tsis tiav, uas coj los qhib ib lub caij nyoog ntawm kev tos, thiab ib txoj kev txhawb kom “tos” rau nws qhov kev ua tiav, txawm yog nws ncua los xij.

In Millerite history the tarrying time ended at the Exeter camp meeting from August 12th unto the 17th, 1844. A disappointment brought about by a failed prediction, ushering in a period of waiting designed to finalize character in two classes of virgins, followed by the explanation of the previously failed prediction. The explanation at Exeter identifies the details associated with the vision when it is fulfilled. The same characteristics can be noted in Matthew chapter sixteen, when Christ took His disciples to Caesarea Philippi. From that point onward Christ directly taught the disciples what was going to happen at the cross.

Hauv keeb kwm Millerite, lub sij hawm ncua ntawd tau xaus rau ntawm Exeter camp meeting txij hnub tim 12 mus txog hnub tim 17 Lub Yim Hli, 1844. Ib qho kev poob siab uas tshwm sim los ntawm ib lo lus twv qhia uas tsis tau muaj tiav, qhib ib lub caij nyoog tos uas raug npaj tseg kom ua tiav tus cwj pwm hauv ob pawg nkauj xwb, ces tom qab ntawd mam li los txog qhov kev piav qhia txog lo lus twv qhia uas yav tas los tsis tau muaj tiav. Qhov kev piav qhia ntawm Exeter qhia kom pom cov ntsiab lus uas txuas nrog rau lub zeem muag thaum nws tiav raws nraim. Tib yam cwj pwm no kuj pom tau hauv Mathais tshooj kaum rau, thaum Khetos coj Nws cov thwjtim mus rau Caesarea Philippi. Txij ntawm lub sijhawm ntawd mus lawm tom ntej, Khetos tau qhia ncaj qha rau cov thwjtim txog yam uas yuav tshwm sim ntawm tus ntoo khaub lig.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:21.

Txij thaum ntawd los Yexus pib qhia rau nws cov thwjtim paub tias nws yuav tsum mus rau Yeluxalees, thiab raug cov txwj laus, cov thawj pov thawj hlob, thiab cov kws sau ntawv tsim txom ntau yam, thiab raug tua, thiab hnub peb sawv rov qab los. Mathais 16:21.

It should be noted that the verse just cited comes between Jesus identifying that Peter had been directed by the Holy Spirit in his identification of Jesus as the Christ, the son of the living God. Then when Christ began to teach them of the coming cross Peter opposed the message and Christ called Peter Satan. The message that is unsealed when the vision is established produces two classes of worshippers, both represented by Peter.

Yuav tsum nco ntsoov tias nqe Vajlugkub uas nyuam qhuav raug hais ntawd nyob nruab nrab ntawm lub sijhawm uas Yexus qhia meej tias Petus tau raug tus Vaj Ntsuj Plig Dawb Huv coj hauv nws qhov kev lees paub Yexus tias yog tus Khetos, Vajtswv uas muaj sia nyob tus Tub. Tom qab ntawd, thaum Khetos pib qhia lawv txog tus ntoo khaub lig uas yuav los txog, Petus thiaj tawm tsam zaj lus ntawd, thiab Khetos hu Petus tias Xatas. Zaj lus uas raug qhib khi thaum lub zeem muag raug tsa kom ruaj khov ntawd ua rau muaj ob pawg neeg pe hawm, ob pawg ntawd tib si raug Petus sawv cev.

Caesarea Philippi is Panium, and they both lead to the appointed time of the cross in the line of Christ, October 22, 1844 in the Millerite history and the Sunday law today. Panium, Caesarea Philippi and Exeter camp meeting are the same prophetic waymark. It is at this waymark that the vision is established with the introduction of the pope into the narrative. The establishment of the vision precedes the appointed time, for Caesarea Philippi preceded the cross, Exeter camp meeting preceded October 22, 1844, and Panium in 200 BC preceded Pompey conquering Jerusalem in 63 BC. Sometime before the Sunday law in the USA the pope, who is the whore of Tyre will enter openly into prophetic history. When he does the vision is established.

Caesarea Philippi yog Panium, thiab nkawd ob leeg coj mus rau lub sij hawm uas raug teem tseg ntawm tus ntoo khaub lig hauv kab keeb kwm ntawm Khetos, Lub Kaum Hli 22, 1844 hauv keeb kwm Millerite thiab txoj cai Sunday hnub no. Panium, Caesarea Philippi thiab Exeter camp meeting yog tib lub cim chaw taw qhia hauv txojkev yaj saub. Nyob ntawm lub cim chaw no yog qhov uas lub zeem muag raug tsa kom ruaj khov nrog rau kev coj tus pope los rau hauv zaj lus piav txog keeb kwm. Kev tsa lub zeem muag kom ruaj khov los ua ntej lub sij hawm uas raug teem tseg, vim Caesarea Philippi los ua ntej tus ntoo khaub lig, Exeter camp meeting los ua ntej Lub Kaum Hli 22, 1844, thiab Panium hauv 200 BC los ua ntej Pompey txeeb Yeluxalees hauv 63 BC. Ib ntus ua ntej txoj cai Sunday hauv Tebchaws Meskas, tus pope, uas yog tus niam ntiav ntawm Tyre, yuav nkag los qhib lug rau hauv keeb kwm yaj saub. Thaum nws ua li ntawd, lub zeem muag raug tsa kom ruaj khov.

The vision is established in the third proxy war of chapter eleven. The first proxy war illustrates the last proxy war, so the last proxy war will possess the same prophetic characteristics as the first. The king of the south, represented in the name Vladimir, meaning ruler of the community is swept away through an alliance between the pope and the president of the USA. The final pope will be the eighth that is of the seven in fulfillment of Revelation seventeen, and the last president will be the eighth that is of the seven, as will the ensign of the one hundred and forty-four thousand.

Zaj yog raug tsim tsa nyob rau hauv tsov rog sawv cev zaum peb ntawm tshooj kaum ib. Tsov rog sawv cev thawj zaug qhia txog tsov rog sawv cev kawg, yog li ntawd tsov rog sawv cev kawg yuav muaj tib yam ntxwv yaj saub ib yam li thawj zaug. Vajntxwv ntawm sab qab teb, uas sawv cev nyob rau hauv lub npe Vladimir, uas txhais tias tus kav ntawm zej zog, raug cheb mus dhau ntawm kev sib koom tes ntawm tus pope thiab tus thawj tswj hwm ntawm Tebchaws Meskas. Tus pope kawg yuav yog tus yim uas yog los ntawm xya raws li kev ua tiav ntawm Tshwmsim kaum xya, thiab tus thawj tswj hwm kawg yuav yog tus yim uas yog los ntawm xya, ib yam li tus chij ntawm ib puas plaub caug plaub txhiab leej.

The relationship between the pope and the president in the beginning was a “secret alliance,” and the alliance of the eighth and final president with the pope will also be “secret,” for in this period the whore of Tyre is prophetically “forgotten.” The alliance between Reagan and Pope John Paul II was secret, but at the same time the pope became the most recognizable face on earth. What is “forgotten” concerning the whore of Tyre who commits fornication with all the kings of the earth is a specific characteristic of the papacy, that incorporates all of her sins into one category of rebellion. That characteristic is the Catholic churches claim to “infallibility.” This fact is so important to see that I will now close this article with a chapter from Sister White. We will continue these lines in the next article, but as you read the following chapter from The Great Controversy, remember that almost every one of Trump’s cabinet members are Roman Catholic, with a mix of Pentecostalism and an ever-present influence from Franklin Graham who recently called for public prayers for the antichrist of Bible prophecy.

Thaum pib, txoj kev sib raug zoo ntawm tus vajntxwv txiv plig thiab tus thawj tswj hwm yog ib qho “koom tes zais cia,” thiab txoj kev koom tes ntawm tus thawj tswj hwm thib yim thiab kawg nrog tus vajntxwv txiv plig kuj yuav yog “zais cia” thiab, rau qhov nyob rau lub sijhawm no tus niam ntiav ntawm Tyre raug yaj saub hais tias yog “raug tsis nco qab lawm.” Txoj kev koom tes ntawm Reagan thiab Pope John Paul II yog zais cia, tiamsis tib lub sijhawm ntawd tus vajntxwv txiv plig tau los ua lub ntsej muag uas neeg pom thiab paub tshaj plaws nyob hauv ntiajteb. Yam uas “raug tsis nco qab lawm” hais txog tus niam ntiav ntawm Tyre uas ua nkauj ua nraug nrog txhua tus vajntxwv hauv ntiajteb yog ib qho cwj pwm tshwjxeeb ntawm txoj hauj lwm vajntxwv txiv plig, uas muab tag nrho nws tej kev txhaum suav ua ib pawg ntawm kev tawm tsam. Qhov cwj pwm ntawd yog qhov uas cov koom txoos Kas Tos Liv lees tias lawv muaj “kev tsis yuam kev.” Qhov tseeb no tseem ceeb heev uas yuav tsum pom, yog li tam sim no kuv yuav xaus tsab ntawv no nrog ib tshooj los ntawm Muam White. Peb yuav txuas ntxiv cov ntsiab no hauv tsab ntawv tom ntej, tiamsis thaum koj nyeem tshooj hauv The Great Controversy nram qab no, nco ntsoov tias yuav luag txhua tus tswvcuab hauv Trump lub txee thawj coj yog Roman Catholic, nrog kev sib xyaw ntawm Pentecostalism thiab ib qho kev cuam tshuam uas muaj nyob tas li los ntawm Franklin Graham uas tsis ntev no tau hu kom muaj kev thov Vajtswv rau tus antichrist ntawm Vajlugkub tej yaj saub.

“Liberty of Conscience Threatened

“Kev Ywj Pheej ntawm Lub Siab Xav Raug Hem”

“Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendancy, and the papists are taking a conciliatory course in order to gain influence, there is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy; the opinion is gaining ground that, after all, we do not differ so widely upon vital points as has been supposed, and that a little concession on our part will bring us into a better understanding with Rome. The time was when Protestants placed a high value upon the liberty of conscience which had been so dearly purchased. They taught their children to abhor popery and held that to seek harmony with Rome would be disloyalty to God. But how widely different are the sentiments now expressed!

“Tam sim no kev ntseeg Loos tam sim no raug cov Protestants saib nrog txoj kev nyiam zoo dua qub heev dua li yav tag los. Hauv cov teb chaws uas Catholicism tsis yog tus kav loj, thiab cov papists tab tom coj ib txoj kev sib haum xeeb kom tau txais hwj chim, muaj kev tsis quav ntsej ntxiv zuj zus txog cov lus qhuab qhia uas cais cov pawg ntseeg kho dua tshiab tawm ntawm papal hierarchy; lub tswv yim tab tom nthuav dav tias, thaum kawg, peb tsis txawv dav npaum li tau xav txog hauv cov ntsiab tseem ceeb, thiab tias ib qho kev tso cai me ntsis ntawm peb sab yuav coj peb mus rau hauv kev to taub zoo dua nrog Loos. Muaj ib lub sijhawm uas cov Protestants tau muab nqis siab rau txoj kev ywj pheej ntawm lub siab dawb paug uas tau yuav los nrog tus nqi kim heev. Lawv tau qhia lawv cov me nyuam kom ntxub txoj kev ntseeg papal thiab tau tuav tias kev nrhiav kev sib haum nrog Loos yuav yog kev tsis ncaj ncees rau Vajtswv. Tiamsis tej kev xav uas tam sim no raug hais tawm txawv npaum li cas!”

“The defenders of the papacy declare that the church has been maligned, and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times and plead that the influence of modern civilization has changed her sentiments.

“Cov neeg uas tiv thaiv lub hwj chim ntawm tus vajntxwv txheeb zeej txwv hais tias pawg ntseeg tau raug hais phem, thiab lub ntiajteb Protestants kuj nquag kam lees lo lus ntawd. Coob leej hais tseg tias tsis ncaj ncees los txiav txim rau pawg ntseeg niaj hnub no raws li tej kev qias vuab tsuab thiab tej kev ruam tsis tsim nyog uas tau cim nws txoj kev kav nyob rau ntau tiam ntawm kev tsis paub thiab kev tsaus ntuj. Lawv zam txim rau nws txoj kev lim hiam txaus ntshai tias yog qhov tshwm sim los ntawm kev qus lim hiam ntawm tej tiam ntawd, thiab lawv thov hais tias txoj kev cuam tshuam ntawm kev vam meej niaj hnub no twb hloov nws lub siab xav lawm.”

“Have these persons forgotten the claim of infallibility put forth for eight hundred years by this haughty power? So far from being relinquished, this claim was affirmed in the nineteenth century with greater positiveness than ever before. As Rome asserts that the ‘church never erred; nor will it, according to the Scriptures, ever err’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), how can she renounce the principles which governed her course in past ages?

“Cov neeg no puas tau hnov qab txog txoj kev thov tias tsis muaj kev yuam kev uas lub hwj chim khav theeb no tau tsa tawm los tau yim puas xyoo? Tsis yog tsuas yog tsis tau tso tseg xwb, tiam sis txoj kev thov no twb raug lees paub nyob rau hauv tiam kaum cuaj nrog txoj kev hais ruaj khov tshaj dua yav tas los. Raws li Loos hais tias, ‘lub koom txoos yeej tsis tau yuam kev; thiab raws li Vajluskub, nws yuav tsis muaj hnub yuam kev li’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), nws yuav ua li cas thiaj li yuav thim nws tej hauv paus ntsiab lus uas tau kav nws txoj kev coj hauv cov tiam uas dhau los?”

“The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed and Rome be reinstated in her former power, and there would speedily be a revival of her tyranny and persecution.

“Lub koom txoos papal yuav tsis tso tseg nws txoj kev thov tias nws tsis txawj yuam kev li. Txhua yam uas nws tau ua hauv nws txoj kev tsim txom cov uas tsis kam lees nws tej lus qhuab qhia uas nws tsa ua cai ruaj khov, nws tuav tias yog raug; thiab yog muaj sijhawm tshwm los, nws puas yuav tsis rov ua tib yam kev ua ntawd dua? Cia cov kev txwv uas tam sim no tsoom fwv ntiaj teb tau muab rau raug tshem tawm, thiab kom Loos rov raug tsa los rau nws lub hwj chim yav dhau los, ces tsis ntev yuav muaj kev rov sawv los ntawm nws txoj kev ua phem kav nruj thiab kev tsim txom.”

“A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy: ‘There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our government with those of the Catholic Church.’

“Ib tug kws sau ntawv uas paub zoo hais li no txog tus yam ntxwv ntawm pawg thawj coj papal hais txog kev ywj pheej ntawm lub siab ntseeg, thiab txog cov kev phom sij uas tshwj xeeb tshaj yog hem rau Tebchaws Meskas vim txoj kev vam meej ntawm nws txoj cai: ‘Muaj coob leej uas txaus siab muab txhua yam kev ntshai txog Roman Catholicism hauv Tebchaws Meskas suav tias yog kev ntxub ntxaug lossis kev me nyuam yaus. Cov ntawd tsis pom ib yam dab tsi hauv tus yam ntxwv thiab txoj kev sawv ntawm Romanism uas tawm tsam peb cov koom haum ywj pheej, lossis tsis pom ib yam dab tsi uas yog cim qhia txaus ntshai hauv nws txoj kev loj hlob. Yog li ntawd, cia peb xub muab qee lub hauv paus ntsiab lus tseem ceeb ntawm peb tsoom fwv piv nrog cov ntawm lub Koom Txoos Catholic ua ntej.’”

“The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX, in his Encyclical Letter of August 15, 1854, said: ‘The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.’ The same pope, in his Encyclical Letter of December 8, 1864, anathematized ‘those who assert the liberty of conscience and of religious worship,’ also ‘all such as maintain that the church may not employ force.’

“Txoj Cai Loj ntawm Tebchaws Meskas lav tseg txojkev ywj pheej ntawm lub siab ntsws. Tsis muaj ib yam dabtsi uas muaj nqis tshaj lossis yog lub hauv paus tseem ceeb dua li ntawd. Pope Pius IX, hauv nws Daim Ntawv Encyclical hnub tim Lub Yim Hli 15, 1854, tau hais tias: ‘Cov lus qhuab qhia lossis tej lus vwm uas tsis muaj qab hau thiab yuam kev, uas tiv thaiv txojkev ywj pheej ntawm lub siab ntsws, yog ib qho yuam kev phem tshaj plaws—ib qho kab mob phem uas, tshaj plaws txhua yam, tsim nyog yuav ntshai tshaj hauv ib lub xeev.’ Tib tug pope ntawd, hauv nws Daim Ntawv Encyclical hnub tim Kaum Ob Hlis 8, 1864, tau tshaj tawm kev foom txim rau ‘cov uas lees tias muaj txojkev ywj pheej ntawm lub siab ntsws thiab ntawm kev pe hawm kev ntseeg,’ thiab kuj rau ‘tag nrho cov uas tuav tias pawg ntseeg yuav tsis raug cia siv zog quab yuam.’”

“‘The specific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is helpless. Says Bishop O’Connor: ‘Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.’… The archbishop of St. Louis once said: ‘Heresy and unbelief are crimes; and in Christian countries, as in Italy and Spain, for instance, where all the people are Catholics, and where the Catholic religion is an essential part of the law of the land, they are punished as other crimes.’…

“‘Tus cwj pwm tshwj xeeb ntawm Loos nyob hauv Tebchaws Meskas tsis qhia tias nws tau hloov siab lawm. Nws ua siab ntev rau thaum nws tsis muaj peevxwm. Npis Sov O’Connor hais tias: ‘Kev ywj pheej ntawm kev ntseeg tsuas yog raug zam xwb kom txog thaum txoj kev rov qab ua qhov tsis sib xws ntawd thiaj yuav muab coj los siv tau yam tsis muaj kev phom sij rau lub ntiajteb Catholic.’… Tus thawj xibhwb loj ntawm St. Louis ib zaug tau hais tias: ‘Kev qhia cuav thiab kev tsis ntseeg yog kev txhaum loj; thiab hauv tej tebchaws Khixatia, xws li hauv Ltalis thiab Spain, piv txwv li, qhov chaw uas tag nrho cov pejxeem yog Catholic, thiab qhov chaw uas kev ntseeg Catholic yog ib feem tseem ceeb ntawm txoj cai hauv lub tebchaws, lawv raug rau txim ib yam li lwm yam kev txhaum.’…”

“‘Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the pope, in which occur the following words: ‘Heretics, schismatics, and rebels to our said lord (the pope), or his aforesaid successors, I will to my utmost persecute and oppose.’—Josiah Strong, Our Country, ch. 5, pars. 2–4.

“‘Txhua tus kardinal, thawj leej tswv tim tswv, thiab tus npis sov hauv lub Koom Txoos Kas Tos Liv puav leej cog lus ncaj ncees rau tus pope, nyob rau hauv lo lus cog tseg ntawd muaj cov lus nram no: ‘Cov neeg tawm tsam kev ntseeg tseeb, cov neeg cais tawm, thiab cov neeg ntxeev siab tawm tsam peb tus tswv uas tau hais no (tus pope), lossis nws cov uas yuav los hloov nws raws li tau hais saum no, kuv yuav caum tsim txom thiab tawm tsam lawv kom txog qhov kawg ntawm kuv lub peev xwm.’—Josiah Strong, Our Country, ch. 5, pars. 2–4.

“It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not discern the truth. They have never seen the contrast between a living heart service and a round of mere forms and ceremonies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.

“Yeej muaj tseeb tias muaj cov Khixatia tiag nyob hauv pawg ntseeg Loos Kas Tos Liv. Ntau txhiab leej hauv pawg ntseeg ntawd tab tom ua hauj lwm rau Vajtswv raws li qhov kaj zoo tshaj plaws uas lawv muaj. Lawv tsis raug pub nkag cuag Nws Txojlus, thiab yog li ntawd lawv thiaj tsis paub qhov tseeb. Lawv yeej tsis tau pom qhov sib txawv nruab nrab ntawm txoj kev ua haujlwm ntawm lub siab uas muaj txoj sia thiab ib txoj kev ua raws li tej qauv thiab tej kab ke xwb. Vajtswv saib cov ntsuj plig no nrog txoj kev khuv leej mos muag, txawm yog lawv raug cob qhia nyob hauv ib txoj kev ntseeg uas dag ntxias thiab tsis txaus siab. Nws yuav ua kom tej kab teeb pom kev nkag dhau txoj kev tsaus ntuj tuab tuab uas nyob ib puag ncig lawv. Nws yuav qhia qhov tseeb rau lawv raws li nws nyob hauv Yexus, thiab coob leej tseem yuav los sawv nrog Nws haiv neeg.”

“But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protestant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England and the frequent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure principles of the gospel.

“Tab sis Romanism raws li ib txoj kev cai tsis sib haum nrog txoj moo zoo ntawm Khetos tam sim no dua li thaum twg los xij hauv txhua lub sijhawm yav dhau los ntawm nws keeb kwm. Cov pawg ntseeg Protestant nyob hauv kev tsaus ntuj loj heev, txwv tsis pub lawv yuav paub txog tej cim ntawm lub sijhawm. Lub Koom Txoos Loos muaj tej kev npaj thiab tej hau kev ua num uas ncav cuag deb heev. Nws tab tom siv txhua txoj kev txawj ntse los nthuav nws lub hwjchim thiab ntxiv dag zog rau nws lub zog, npaj rau ib qho kev sib ntaus uas hnyav, khov kho, thiab muaj kev txiav txim siab kom rov qab tau kev tswj hwm lub ntiaj teb, rov tsa kev tsim txom dua, thiab rhuav tshem txhua yam uas Protestantism tau ua. Catholicism tab tom nce zog rau txhua sab. Saib qhov coob zuj zus ntawm nws cov tsev teev ntuj thiab tej tsev pe hawm me hauv cov tebchaws Protestant. Saib qhov nrov npe ntawm nws cov tsev kawm qib siab thiab tsev kawm cob qhia xibhwb hauv America, uas Protestants txhawb nqa dav heev. Saib kev loj hlob ntawm ritualism hauv England thiab tej kev tso tseg uas tshwm sim ntau zaus mus koom rau hauv cov qeb ntawm cov Catholics. Tej no yuav tsum tsa kom muaj kev txhawj xeeb hauv txhua tus uas saib muaj nqis rau tej ntsiab cai dawb huv ntawm txoj moo zoo.”

“Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see and fail to understand. Men are closing their eyes to the real character of Romanism and the dangers to be apprehended from her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty.

“Cov ntseeg Protestant tau cuam tshuam thiab txhawb nqa txoj kev ntseeg papacy; lawv tau ua tej kev sib haum thiab kev qiv tes uas cov papists lawv tus kheej tseem xav tsis thoob thaum pom thiab tsis to taub. Tib neeg tab tom kaw lawv lub qhov muag rau tus cwj pwm tseeb ntawm Romanism thiab tej kev phom sij uas yuav tsum ntshai los ntawm nws txoj kev muaj hwjchim loj. Cov neeg yuav tsum raug tsa kom sawv tawm tsam txoj kev nthuav dav ntawm tus yeeb ncuab uas txaus ntshai tshaj plaws no rau kev ywj pheej hauv pej xeem thiab hauv kev ntseeg.”

“Many Protestants suppose that the Catholic religion is unattractive and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy imposture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.

“Neeg Protestants coob leej xav tias txoj kev ntseeg Kas Tos Liv tsis ntxim nyiam thiab tias nws txoj kev pe hawm tsuas yog ib kev ua kab ke uas tsis muaj sia, dhuav, thiab tsis muaj qab hau xwb. Ntawm no lawv to taub yuam kev. Txawm yog Romanism raug tsa saum kev dag ntxias los, los nws tsis yog ib qho kev dag cuav uas khib nyiab thiab txawj ua tsis phim. Kev teev hawm ntawm lub Koom Txoos Loos yog ib txoj kab ke uas ntxim qhuas heev kawg. Nws txoj kev nthuav qhia uas ci ntsa iab thiab nws tej kab ke uas muaj meej mom hnyav ua rau neeg tej kev hnov qab ntxias thiab ua kom lub suab ntawm laj lim tswv yim thiab ntawm lub siab xyuam xim ntsiag to. Lub qhov muag raug ntxias siab. Tej tsev teev ntuj uas zoo nkauj kawg, tej kab ke taug kev uas muaj hwj chim, tej thaj txi ntuj kub, tej tsev khaws khoom dawb huv uas dai pob zeb muaj nqis, tej duab kos xaiv zoo, thiab tej mlom puab uas zoo txawj kawg hais ncaj qha rau txoj kev nyiam kev zoo nkauj. Lub pob ntseg kuj raug ntes siab thiab. Zaj nkauj tsis muaj ib yam dhau tau. Lub suab nplua nuj ntawm lub raj nplaim uas muaj suab tob, sib xyaw nrog cov nkauj suab ntawm ntau lub suab thaum nws nrov nthuav mus thoob tej qab nthab siab thiab tej txoj kev hauv nruab nrab uas muaj kab ncej ntawm nws tej tsev teev ntuj loj kawg, yeej tsis muaj peev xwm tsis ua rau lub siab muaj kev ntshai hwm thiab kev tswm seeb.”

“This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.

“Qhov kev ci ntsa iab sab nraud no, txoj kev ua muaj hwjchim muaj meejmom, thiab tej kab ke, uas tsuas yog thuam txwv tej kev nqhis ntshaw ntawm tus ntsujplig uas mob vim kev txhaum xwb, yog ib qho pov thawj qhia txog kev qias paug sab hauv. Txojkev ntseeg ntawm Khetos tsis xav tau tej yam ntxias zoo li no los qhuas kom nws raug lees paub. Hauv qhov kaj uas ci tawm ntawm tus ntoo khaub lig, txojkev ntseeg Khetos tseeb tshwm los dawb huv thiab ntxim hlub kawg nkaus, kom tsis muaj ib yam kev kho kom zoo sab nraud twg yuav ntxiv tau rau nws tus nqis tseeb li. Nws yog txojkev zoo nkauj ntawm kev dawb huv, yog tus ntsujplig mos thiab tus tus, uas muaj nqis ntawm Vajtswv xubntiag.”

“Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.

“Kev ci ntsa iab ntawm txoj kev sau lus tsis yog ib qho cim qhia tias muaj kev xav dawb huv thiab siab loj tas mus li. Kev to taub siab txog txuj ci kos duab, thiab kev ntxim siab mos muag ntawm saj, feem ntau nyob hauv tej lub siab uas tseem ntiajteb thiab raws cev nqaij daim tawv. Feem ntau Xatas siv tej no los coj tibneeg kom tsis nco qab txog yam uas tus ntsujplig xav tau, kom plam qhov muag ntawm txoj sia yav tom ntej uas tsis txawj tuag, kom tig deb ntawm lawv tus Pab uas tsis muaj chaw kawg, thiab kom ua neej tsuas yog rau lub ntiajteb no xwb.”

“A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship has a seductive, bewitching power, by which many are deceived; and they come to look upon the Roman Church as the very gate of heaven. None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence. Thousands who have not an experimental knowledge of Christ will be led to accept the forms of godliness without the power. Such a religion is just what the multitudes desire.

Ib txojkev ntseeg uas tsuas nyob ntawm tej yam sab nraud xwb yog yam ntxim nyiam rau lub siab uas tseem tsis tau rov tsim dua tshiab. Qhov ci ntsa iab thiab tej kab ke ntawm txojkev pe hawm hauv Koom Txoos Kav Tos Liv muaj ib lub hwjchim ntxias thiab ua rau neeg vwm xeeb siab, uas ua rau coob leej raug dag ntxias; thiab lawv pib saib Koom Txoos Loos zoo li yog lub rooj vag tseeb mus rau saum ntuj ceeb tsheej. Tsis muaj leejtwg li tsuas yog cov uas tau tsa lawv txhais taw ruaj nreb saum lub hauv paus ntawm qhov tseeb, thiab cov uas lawv lub siab tau raug tus Ntsuj Plig ntawm Vajtswv rov tsim dua tshiab, thiaj sawv taus tawm tsam nws txojkev cuam tshuam. Muaj txhiab txhiab leej uas tsis muaj kev paub txog Khetos los ntawm kev paub tiag hauv lawv tus kheej yuav raug coj mus txais yuav daim duab ntawm kev ua neeg dawb huv uas tsis muaj lub hwjchim. Ib txojkev ntseeg zoo li no yog yam uas cov pejxeem coob coob ntshaw kawg.

“The church’s claim to the right to pardon leads the Romanist to feel at liberty to sin; and the ordinance of confession, without which her pardon is not granted, tends also to give license to evil. He who kneels before fallen man, and opens in confession the secret thoughts and imaginations of his heart, is debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest,—an erring, sinful mortal, and too often corrupted with wine and licentiousness,—his standard of character is lowered, and he is defiled in consequence. His thought of God is degraded to the likeness of fallen humanity, for the priest stands as a representative of God. This degrading confession of man to man is the secret spring from which has flowed much of the evil that is defiling the world and fitting it for the final destruction. Yet to him who loves self-indulgence, it is more pleasing to confess to a fellow mortal than to open the soul to God. It is more palatable to human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.

“Lub koom txoos qhov uas lees tias nws muaj cai zam txim ua rau tus Romanist xav tias nws muaj kev ywj pheej ua txhaum; thiab txoj kab ke lees txhaum, yam uas tsis muaj nws ces nws qhov kev zam txim tsis raug pub, kuj txhawb kom muaj cai ua phem thiab. Tus uas txhos caug rau ntawm tibneeg uas poob rau kev txhaum lawm, thiab qhib hauv kev lees txhaum tej kev xav zais thiab tej duab ntxoov siab uas nyob hauv nws lub siab, nws tab tom txo qis nws txoj kev ua neej ua txivneej thiab ua rau txhua txoj kev xav siab zoo hauv nws tus ntsuj plig poob meej mom. Thaum nws nthuav tawm tej kev txhaum hauv nws lub neej rau ib tug pov thawj,—ib tug neeg txawj yuam kev, yog neeg txhaum, thiab ntau zaus kuj raug cawv thiab kev qias vuab tsuab ua rau qias dub,—nws tus qauv cwj pwm raug txo nqis, thiab vim li ntawd nws raug ua kom qias tsis huv. Nws txoj kev xav txog Vajtswv raug txo qis los ua raws li daim duab ntawm tibneeg uas poob lawm, vim tus pov thawj sawv ua tus sawv cev ntawm Vajtswv. Txoj kev lees txhaum ntawm tibneeg rau tibneeg uas txo qes no yog qhov chaw zais uas tau ntws tawm ntau yam kev phem uas tab tom ua kom lub ntiajteb qias tsis huv thiab npaj nws rau txoj kev puam tsuaj kawg. Tiamsis rau tus uas nyiam kev cia siab rau tus kheej thiab kev txaus siab ntawm cev nqaij daim tawv, kev lees rau ib tug tibneeg uas yog neeg txawj tuag zoo siab dua li qhib tus ntsuj plig rau Vajtswv. Rau tibneeg lub cev qub, kev ua nqe txhiv txim qab zib dua li tso tseg kev txhaum; nws yooj yim dua kom quab yuam cev nqaij daim tawv los ntawm ntaub tshev, nroj taug, thiab saw hlau uas txhav doog, dua li ntsia tus ntsia hlau rau tej kev ntshaw ntawm cev nqaij daim tawv. Lub nra ntawd hnyav kawg uas lub siab cev nqaij daim tawv kam ris dua li yuav nyo hau rau hauv Yexus Khetos tus quab.”

“There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ’s first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ’s sufferings, while in their lives they deny Him whom it represents.

“Muaj ib qho kev zoo sib xws uas pom tseeb heev nruab nrab ntawm lub Koom Txoos Loos thiab lub Koom Txoos Yudais nyob rau lub sijhawm uas Khetos los thawj zaug. Thaum cov Yudais zais ntshis tsuj txhua lub hauv paus ntsiab lus ntawm Vajtswv txoj kevcai, sab nraud lawv ho nruj heev rau kev ua raws li nws tej lus txib, ntxiv rau saum nws nrog tej kev yuam thiab tej kab ke qub txeeg qub teg uas ua rau kev mloog lus mob siab thiab hnyav ris. Ib yam li cov Yudais lees hais tias lawv hwm txoj kevcai, cov neeg Loos Kas Tos Liv kuj lees tias lawv hwm tus ntoo khaub lig thiab. Lawv tsa lub cim ntawm Khetos txoj kev txom nyem kom siab, tiamsis hauv lawv lub neej lawv tsis lees tus uas lub cim ntawd sawv cev rau.”

“Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour’s words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church: ‘They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.’ Matthew 23:4. Conscientious souls are kept in constant terror fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure.

“Cov neeg Papist muab tus ntoo khaub lig tso rau saum lawv tej tsev teev ntuj, saum lawv tej thaj txi ntuj, thiab saum lawv tej tsoos tsho. Txhua qhov chaw pom muaj lub cim ntawm tus ntoo khaub lig. Txhua qhov chaw nws raug hwm thiab tsa kom siab rau sab nraud. Tiamsis tej lus qhuab qhia ntawm Khetos raug faus nyob hauv ib pawg loj ntawm tej kab ke uas tsis muaj qab hau, tej kev txhais cuav, thiab tej kev yuam kom ua uas hnyav kawg. Tus Cawm Seej tej lus hais txog cov Yudais uas khav theeb hauv lawv txoj kev ntseeg, siv tau nrog lub hwj chim uas tseem loj dua rau cov thawj coj ntawm lub Koom Txoos Kas Tos Liv Loos: ‘Lawv khi tej nra hnyav thiab ris nyuaj heev, muab tso rau saum neeg lub xub pwg; tiamsis lawv tus kheej tsis kam txav cov nra ntawd txawm yog nrog ib tug ntiv tes xwb.’ Mathais 23:4. Cov ntsuj plig uas mloog lub siab dawb paug raug cia nyob hauv kev ntshai tas mus li, ntshai tsam tus Vajtswv uas chim lawm yuav los rau txim, thaum ntau tus thawj muaj meej mom hauv lub koom txoos tab tom ua neej nyob hauv kev nplua nuj thiab kev lom zem raws li cev nqaij daim tawv.”

“The worship of images and relics, the invocation of saints, and the exaltation of the pope are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said: ‘Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.’ Matthew 11:28.

“Kev pe mlom thiab tej qub txeeg qub teg dawb huv, kev hu thov rau cov neeg dawb huv, thiab kev tsa tus pope kom siab loj tshaj plaws yog tej cuab yeej uas Xatas siv los ntxias kom cov neeg tig lawv lub siab thiab lub tswvyim deb ntawm Vajtswv thiab ntawm Nws Leej Tub mus. Kom ua tiav lawv txoj kev puastsuaj, nws siv zog tig lawv txoj kev mloog deb ntawm Tus uas tib leeg xwb lawv thiaj nrhiav tau txoj kev cawm seej los ntawm Nws. Nws yuav coj lawv mus rau txhua yam uas yuav muab los hloov chaw Tus uas tau hais tias: ‘Nej txhua tus uas khwv thiab ris nra hnyav, cia li los cuag Kuv, ces Kuv yuav pub nej tau so.’ Mathais 11:28.”

“It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law and gives men license to sin. At the same time he causes them to cherish false conceptions of God so that they regard Him with fear and hate rather than with love. The cruelty inherent in his own character is attributed to the Creator; it is embodied in systems of religion and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.

“Nws yog Xatas txoj kev siv zog tsis tu ncua los piav yuam kev txog Vajtswv tus cwj pwm, txog qhov xwm txheej ntawm kev txhaum, thiab txog cov ntsiab lus tiag uas raug txiav txim rau hauv txoj kev sib cav loj ntawd. Nws tej lus dag txawj ntxias ua rau txoj kev khi rau Vajtswv txoj kevcai nqis zog, thiab pub neeg muaj cai rau kev txhaum. Tib lub sijhawm ntawd nws ua rau lawv khaws tej kev to taub cuav txog Vajtswv, kom lawv saib Nws nrog kev ntshai thiab kev ntxub ntxaug ntau dua li nrog kev hlub. Txoj kev lim hiam uas nyob hauv nws tus kheej cwj pwm raug muab xam rau Tus Tsim Txhua Yam; nws raug muab coj los ua cev hauv tej kab ke kev ntseeg thiab raug qhia tawm hauv ntau hom kev pe hawm. Yog li no tibneeg lub siab raug ua kom dig muag, thiab Xatas txeeb tau lawv los ua nws cov neeg sawv cev rau kev ua rog tawm tsam Vajtswv. Vim tej kev xav yuam kev txog Vajtswv tej yam ntxwv, haiv neeg tsis paub Vajtswv tau raug coj mus ntseeg tias kev fij neeg txi yog yam tsim nyog kom tau txais Vajtswv txoj kev txaus siab; thiab tej kev lim hiam txaus ntshai heev tau raug ua tawm los nyob hauv ntau yam kev pe mlom.

“The Roman Catholic Church, uniting the forms of paganism and Christianity, and, like paganism, misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome’s supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dignitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture and not end the life of the victim. In many cases the infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.

“Lub Koom Txoos Loos Kas Tos Liv, uas muab tej qauv ntawm kev teev dab thiab kev ntseeg Khetos los sib xyaw ua ke, thiab ib yam li kev teev dab, nthuav qhia Vajtswv tus cwj pwm yuam kev, tau siv tej kev coj uas tsis qiv tsawg dua hauv kev lim hiam thiab kev ntxub siab. Nyob rau hnub uas Loos kav loj tshaj plaws, muaj tej cuab yeej tsim txom kom yuam kom neeg pom zoo rau nws tej lus qhuab qhia. Muaj tus ncej hlawv rau cov uas tsis kam lees raws li nws tej lus thov cai. Muaj tej kev tua pov tseg loj kawg nkaus uas yuav tsis muaj leejtwg paub tag nrho txog thaum raug nthuav tawm hauv txoj kev txiav txim. Cov thawj coj loj ntawm lub koom txoos tau kawm, nyob hauv Xatas uas yog lawv tus tswv, los tsim tej hau kev kom ua tau kev tsim txom loj tshaj plaws uas ua tau, thiab tsis txhob ua kom tus raug tsim txom tuag. Hauv ntau rooj plaub, txoj kev ua phem ntawd raug rov ua dua mus txog ciam kawg nkaus ntawm tibneeg lub zog thev taus, mus txog thaum lub cev ntuj tsim tso tseg txoj kev tawm tsam, thiab tus raug txom nyem txais tos txoj kev tuag raws li ib txoj kev dim qab zib.”

“Such was the fate of Rome’s opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man’s earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow creatures.

Qhov ntawd yog txoj hmoo uas los rau cov yeeb ncuab ntawm Loos. Rau nws cov neeg raws nws qab, nws muaj txoj kev qhuab ntuas ntawm tus nplawm, ntawm kev tshaib kev nqhis txom nyem, ntawm kev tsim txom lub cev nyob hauv txhua yam qauv uas xav tau tau, ua rau lub siab qaug zog thiab ntxhov siab. Kom tau txais txoj kev haum xeeb ntawm Saum Ntuj Ceeb Tsheej, cov neeg ua kev nplua txhaum tau ua txhaum Vajtswv txoj kevcai los ntawm kev ua txhaum tej kevcai ntawm ntuj tsim. Lawv raug qhia kom txiav tej kev sib khi uas Nws tau tsim los foom koob hmoov thiab ua kom tibneeg txoj kev nyob ib ntus hauv ntiajteb zoo siab kaj siab. Lub tshav ntxa muaj ntau plhom leej neeg raug tsim txom uas tau siv lawv lub neej nyob hauv tej kev rau siab ua tsis muaj nqis kom kov yeej lawv tej kev hlub raws li ntuj tsim, kom tsuj txhua txoj kev xav thiab txhua yam kev hnov qab hau nrog lawv cov phoojywg tibneeg, raws li yam uas ua rau Vajtswv chim.

“If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and throughout the extent of Christendom, we have only to look at the history of Romanism. Through this mammoth system of deception the prince of evil achieves his purpose of bringing dishonor to God and wretchedness to man. And as we see how he succeeds in disguising himself and accomplishing his work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that Book is read, the mercy and love of God will be revealed; it will be seen that He lays upon men none of these heavy burdens. All that He asks is a broken and contrite heart, a humble, obedient spirit.

“Yog peb ntshaw kom to taub txog Xatas txoj kev lim hiam uas txiav txim ruaj khov, uas tau tshwm sim los tau ntau pua xyoo lawm, tsis yog nyob hauv cov uas tsis tau hnov txog Vajtswv, tiam sis nyob hauv nruab nrab thiab thoob plaws hauv tag nrho lub ntiaj teb Khixatia, ces peb tsuas yog yuav tsum ntsia mus rau keeb kwm ntawm Romanism xwb. Los ntawm txoj txheej txheem dag ntxias loj kawg no tus huabtais ntawm kev phem thiaj ua tiav nws lub hom phiaj uas yog coj kev tsis hwm los rau Vajtswv thiab coj kev txom nyem los rau neeg. Thiab thaum peb pom tias nws ua tiav li cas hauv kev zais nws tus kheej thiab ua nws tes haujlwm los ntawm cov thawj coj ntawm pawg ntseeg, peb thiaj yuav to taub zoo dua tias vim li cas nws thiaj muaj kev ntxub ntxaug loj heev rau phau Vajlugkub. Yog phau Ntawv ntawd raug nyeem, Vajtswv txoj kev khuv leej thiab txoj kev hlub yuav raug nthuav tawm; yuav pom tseeb tias Nws tsis tso ib qho ntawm cov nra hnyav no rau saum tibneeg li. Txhua yam uas Nws thov tsuas yog ib lub siab tawg tag thiab tu siab rau kev txhaum, ib tug ntsuj plig txo hwj chim thiab mloog lus.”

“Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: ‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’ Jesus looked with pity upon His disciple, and rebuked his harsh spirit, saying: ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:54, 56. How different from the spirit manifested by Christ is that of His professed vicar.

“Yexus Khetos tsis tau muab ib yam piv txwv li hauv Nws lub neej rau txiv neej thiab poj niam kom lawv kaw lawv tus kheej rau hauv tej tsev teev ntuj txojsia thiaj li yuav tsim nyog rau ntuj ceeb tsheej. Nws yeej tsis tau qhia tias kev hlub thiab kev khuv leej yuav tsum raug nias tseg. Tus Cawmseej lub siab puv npo kev hlub. Tus tibneeg uas los ze rau kev zoo tag nrho ntawm txoj kev ncaj ncees, nws txoj kev hnov qab ntxiag yim yuav ntse dua, nws txoj kev pom txog kev txhaum yuav meej thiab tob dua, thiab nws txoj kev khuv leej rau cov raug kev txom nyem yuav tob tshaj. Tus pope hais tias nws yog tus sawv cev ntawm Khetos; tiam sis nws tus cwj pwm yuav muab piv rau peb tus Cawmseej li cas? Puas tau muaj dua ib zaug uas paub tias Khetos muab neeg rau hauv tsev lojcuj lossis rau saum txaj tsim txom vim lawv tsis pe hawm Nws ua Vajntxwv saum ntuj ceeb tsheej? Puas tau hnov Nws lub suab txiav txim rau kev tuag cov uas tsis kam txais Nws? Thaum cov neeg ntawm ib lub zos Xamalis saib tsis taus Nws, tus tubtxib Yauhas tau npau taws heev thiab nug hais tias: ‘Tus Tswv, Koj puas xav kom peb txib hluav taws nqes saum ntuj los hlawv lawv kom puastsuaj, ib yam li Eliyas tau ua?’ Yexus ntsia Nws tus thwjtim nrog kev khuv leej, thiab cem nws tus ntsuj plig tawv thiab hnyav, hais tias: ‘Neeg Leej Tub tsis tau los ua kom tibneeg txoj sia puastsuaj, tiam sis los cawm lawv.’ Lukas 9:54, 56. Tus ntsuj plig uas Khetos tau qhia tawm txawv npaum li cas ntawm tus uas nws tus sawv cev uas lees tias yog Nws li tau nthuav tawm.”

“The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.

“Tam sim no Lub Koom Txoos Loos mas niaj hnub no tab tom qhia ib daim ntsej muag zoo nkauj rau ntiajteb, npog nws tej keeb kwm ntawm kev lim hiam txaus ntshai kawg nkaus nrog tej lus thov txim. Nws tau hnav nws tus kheej rau hauv tej tsoos tsho zoo li Khetos; tiam sis nws tsis tau hloov li. Txhua lub ntsiab cai ntawm txoj kev kav ntawm papacy uas tau muaj nyob rau tiam ub, tseem muaj nyob niaj hnub no. Tej lus qhuab qhia uas raug tsim tsa hauv tej caij tsaus ntuj tshaj plaws tseem raug tuav rawv. Tsis txhob cia leejtwg dag nws tus kheej li. Papacy uas cov Protestant niaj hnub no txaus siab hlo qhuas heev ntawd yog tib tug qub uas tau kav lub ntiajteb thaum lub caij Hloov Kev Ntseeg, thaum Vajtswv cov neeg sawv los, txawm raug kev phom sij rau lawv txoj sia los xij, los nthuav qhia nws tej kev phem kev qias. Nws tseem muaj tib txoj kev khav theeb thiab kev tsa nws tus kheej yam muab hlob uas tau kav tswj saum cov vajntxwv thiab cov thawjcoj, thiab tau lees tias nws muaj Vajtswv tej cai tshwjxeeb. Nws tus ntsuj plig niaj hnub no tsis muaj kev lim hiam thiab kev tswj hwm nruj ua despot tsawg dua thaum nws muab tibneeg txoj kev ywj pheej tsuj kom ploj thiab tua cov neeg dawb huv ntawm Tus Siab Tshaj Plaws.”

“The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?

“Lub papacy yeej yog yam uas tej lus faj lem tau tshaj tawm tias nws yuav yog—kev thim txoj kev ntseeg ntawm tej sijhawm kawg. 2 Thessalonians 2:3, 4. Ib feem ntawm nws txoj kev tswj xam yog los ris tus yam ntxwv uas yuav ua tau raws li nws lub hom phiaj zoo tshaj; tiam sis nyob hauv qab qhov ntsej muag uas hloov tau ib yam li tus chameleon ntawd, nws zais tus nab tej tshuaj lom uas tsis txawj hloov li. ‘Tsis tsim nyog yuav tsum khaws txoj kev ncaj ncees rau cov neeg cuav kev ntseeg, los sis rau cov neeg uas raug xyem xyav tias yog cuav kev ntseeg’ (Lenfant, volume 1, page 516), nws tshaj tawm li ntawd. Puas yog lub hwj chim no, uas nws keeb kwm ib txhiab xyoo tau raug sau tseg hauv cov ntshav ntawm cov neeg dawb huv, nim no yuav raug lees paub tias yog ib feem ntawm pawg ntseeg ntawm Khetos?”

“It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.

“Tsis yog tsis muaj laj thawj uas muaj lus thov tau raug tsa tawm los hauv cov tebchaws Protestant tias Catholicism txawv tsawg dua ntawm Protestantism dua li yav tag los. Muaj ib qho kev hloov; tiam sis qhov kev hloov ntawd tsis nyob hauv txoj kev papacy. Catholicism yeej zoo ib yam heev rau feem ntau ntawm Protestantism uas nim no muaj nyob, vim Protestantism tau poob qis thiab lwj liam heev txij hnub nyoog ntawm cov Reformers los.”

“As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil, and as the inevitable result they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.

“Raws li cov pawg ntseeg Protestant tau nrhiav txoj kev txaus siab ntawm lub ntiajteb, txoj kev hlub cuav tau ua rau lawv qhov muag dig. Lawv tsis pom tias yog ib yam raug los ntseeg qhov zoo txog txhua yam kev phem, thiab raws li qhov tshwm sim uas zam tsis dhau, thaum kawg lawv yuav ntseeg qhov phem txog txhua yam zoo. Hloov qhov uas yuav sawv tiv thaiv txoj kev ntseeg uas ib zaug twb raug muab cob rau cov neeg dawb huv lawm, nim no lawv tab tom, ib yam li yog, thov txim rau Loos vim lawv txoj kev xav tsis muaj kev hlub rau nws, thov kev zam txim rau lawv txoj kev ntxub ntxaug nqaim siab.”

“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

“Ib pab coob coob, txawm yog ntawm cov uas tsis txaus siab rau Romanism los xij, tseem pom kev phom sij me ntsis xwb ntawm nws lub hwj chim thiab nws txoj kev cuam tshuam. Muaj coob leej hais tias txoj kev tsaus ntuj ntawm kev txawj ntse thiab kev coj ncaj coj ncees uas kav thaum Lub Sijhawm Nruab Nrab yog yam uas pab txhawb kom nws tej lus qhuab qhia, tej kev ntseeg cuav, thiab kev tsim txom kis mus dav; thiab hais tias txoj kev txawj ntse loj dua ntawm lub sijhawm niaj hnub no, txoj kev nthuav dav ntawm kev paub rau sawvdaws, thiab txoj kev qhib dav zuj zus hauv tej xwm txheej hais txog kev ntseeg, txwv tsis pub txoj kev tsis kam ua siab ntev thiab kev tsim txom rov qab los dua. Txawm yog txoj kev xav xwb tias tej xwm txheej zoo li no yuav muaj nyob rau hauv tiam uas muaj kev pom kev zoo no los twb raug luag thuam lawm. Yeej muaj tseeb tias ib txoj kev kaj loj—hauv kev txawj ntse, kev coj ncaj coj ncees, thiab kev ntseeg—tab tom ci tuaj rau tiam neeg no. Nyob rau hauv nplooj ntawv qhib lug ntawm Vajtswv Txojlus Dawb Huv, qhov kaj los saum ntuj ceeb tsheej twb raug muab nchuav los rau saum lub ntiajteb lawm. Tiamsis yuav tsum nco ntsoov tias qhov kaj uas pub los yim loj npaum li cas, qhov tsaus ntuj ntawm cov uas ntxeev thiab tsis lees txais nws kuj yim loj npaum li ntawd.”

“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

“Kev kawm Vajlugkub nrog kev thov Vajtswv yuav qhia rau cov Protestants pom tus yam ntxwv tiag tiag ntawm papacy thiab yuav ua rau lawv ntxub thiab zam nws; tiam sis coob leej txawj ntse heev hauv lawv tus kheej lub siab xav kom lawv tsis pom tias tsim nyog nrhiav Vajtswv nrog kev txo hwj chim xwv kom lawv raug coj mus rau hauv qhov tseeb. Txawm yog lawv khav txog lawv txoj kev paub kaj lug los, lawv tsis paub Vajluskub thiab tsis paub txog Vajtswv lub hwj chim. Lawv yuav tsum muaj ib yam dab tsi los ua kom lawv lub siab xav tias twb tus yees lawm, thiab lawv nrhiav yam uas muaj sab ntsuj plig tsawg tshaj thiab txaj muag tshaj tsawg. Yam lawv ntshaw yog ib txoj hauv kev uas yuav pab kom lawv hnov qab Vajtswv, tiamsis tseem raug suav tias yog ib txoj hauv kev nco txog Nws. Papacy yog ib yam uas haum heev rau qhov xav tau ntawm txhua tus no. Nws raug npaj tseg rau ob pab neeg ntawm tibneeg, uas yuav luag suav tag nrho lub ntiajteb—cov uas xav kom dim los ntawm lawv tej haujlwm zoo, thiab cov uas xav kom dim nyob hauv lawv tej kev txhaum. Nov yog qhov zais cia ntawm nws lub hwj chim.”

“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.

“Ib hnub uas muaj kev tsaus ntuj loj hauv kev txawj ntse tau raug qhia lawm tias yog ib lub sijhawm uas haum rau kev vam meej ntawm papacy. Tseem yuav raug ua pov thawj ntxiv tias ib hnub uas muaj kev kaj loj hauv kev txawj ntse kuj haum ib yam nkaus rau nws txoj kev vam meej. Nyob rau tiam dhau los, thaum tibneeg tsis muaj Vajtswv Txojlus thiab tsis muaj kev paub txog qhov tseeb, lawv ob lub qhov muag raug muab npog, thiab ntau txhiab leej raug ntxias nkag rau hauv cuab, tsis pom lub vas uas raug nthuav rau ntawm lawv ko taw. Hauv tiam no muaj coob leej uas lawv ob lub qhov muag raug qhov ci ntsa iab ntawm tibneeg tej kev xav txawj ntse ua rau tsaus muag, ‘science falsely so called;’ lawv tsis pom lub vas, thiab taug kev nkag mus rau hauv nws yam yooj yim ib yam li cov neeg uas raug npog qhov muag. Vajtswv tau teem cia tias tibneeg lub hwjchim kev txawj xav yuav tsum raug tuav tseg ua ib qho txiaj ntsim los ntawm nws Tus Tsim, thiab yuav tsum raug siv rau hauv kev ua haujlwm ntawm qhov tseeb thiab kev ncaj ncees; tiam sis thaum kev khav theeb thiab kev ntshaw lub meej mom raug khaws cia, thiab tibneeg tsa lawv tus kheej tej kev xav tseg siab dua Vajtswv Txojlus, ces kev txawj ntse yuav ua tau kev puas tsuaj loj dua qhov uas kev tsis paub ua tau. Yog li no, txoj kev tshawb fawb cuav ntawm tiam nim no, uas rhuav tshem txoj kev ntseeg hauv Phau Vajlugkub, yuav qhia tias muaj kev vam meej ib yam nkaus hauv kev npaj txoj kev rau kev lees txais papacy, nrog rau nws tej yam qauv uas ntxim nyiam, ib yam li qhov kev txwv tsis pub muaj kev paub tau qhib txoj kev rau nws txoj kev loj hlob thiab txoj kev tsa siab hauv Tiam Tsaus Ntuj.”

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

“Hauv tej kev txav uas tam sim no tab tom muaj hauv Tebchaws Meskas kom nrhiav tau rau tej koomhaum thiab tej kev coj siv ntawm pawg ntseeg txoj kev txhawb nqa ntawm lub xeev, cov Protestants tab tom taug raws nraim li cov papists tej kauj ruam. Tsis tas li ntawd xwb, lawv tseem tab tom qhib lub qhov rooj rau txoj hwjchim papacy rov qab tau hauv Protestant America txoj kev ua tus loj tshaj plaws uas nws twb poob lawm hauv Lub Qub Ntiajteb. Thiab yam uas ua rau txoj kev txav no muaj lub ntsiab tseem ceeb dua yog qhov tseeb tias lub hom phiaj tseem ceeb uas raug xav txog yog kev yuam kom ceev Hnub Sunday ua ib hnub dawb huv—ib txoj kev coj uas muaj keeb kwm los ntawm Loos, thiab uas nws tshaj tawm tias yog lub cim ntawm nws txoj cai muaj hwjchim. Nws yog tus ntsujplig ntawm papacy—tus ntsujplig ntawm kev yoog raws li tej kab ke kev cai ntawm lub ntiajteb no, txoj kev hwm tej kab lig kev cai ntawm tibneeg tshaj Vajtswv tej lus txib—uas tab tom nkag mus thoob plaws hauv cov pawg ntseeg Protestant thiab coj lawv mus ua tib txoj haujlwm tsa Hnub Sunday kom siab uas papacy twb tau ua ua ntej lawv lawm.”

“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Yog tus neeg nyeem xav nkag siab txog tej cuab tam uas yuav raug siv hauv kev sib tawm tsam uas yuav los txog sai no, nws tsuas yog yuav tsum taug qab cov ntaub ntawv teev tseg txog tej kev txhais tes uas Loos tau siv rau tib lub hom phiaj ntawd hauv tej tiam dhau los xwb. Yog nws xav paub tias cov papists thiab cov Protestants uas koom ua ke yuav ua li cas rau cov uas tsis lees txais lawv tej lus qhuab qhia, cia nws pom tus ntsuj plig uas Loos tau qhia tawm rau hnub Xanpataus thiab rau cov uas tiv thaiv nws.”

“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on “the venerable day of the sun,” but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.

“Cov lus txib vajntxwv, tej rooj sablaj loj dav dav, thiab cov kevcai ntawm pawg ntseeg uas raug txhawb nqa los ntawm hwjchim ntiajteb no yog cov theem uas lub koobtsheej cuav pe mlom ntawd tau nce mus txog nws txoj hauj lwm muaj koob meej nyob hauv lub ntiajteb Khixatia. Thawj txoj kev ntsuas pejxeem uas yuam kom hwm hnub Sunday yog txoj cai uas Constantine tau tshaj tawm. (A.D. 321) Tsab cai no yuam kom cov neeg nyob hauv tej nroog so rau “hnub uas tsim nyog hwm ntawm lub hnub,” tabsis tso cai rau cov neeg nyob tom teb chaws txuas ntxiv lawv tej hauj lwm ua liaj ua teb. Txawm hais tias yeej muaj tseeb tiag yog ib txoj cai ntawm cov neeg cuav pe mlom, los nws tseem raug tus vajntxwv coj los siv tom qab nws tau lees txais txojkev Khixatia tsuas yog raws npe xwb.”

“The royal mandate not proving a sufficient substitute for divine authority, Eusebius, a bishop who sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Scriptures was produced in proof of the new doctrine. Eusebius himself unwittingly acknowledges its falsity and points to the real authors of the change. ‘All things,’ he says, ‘whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s Day.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. But the Sunday argument, groundless as it was, served to embolden men in trampling upon the Sabbath of the Lord. All who desired to be honored by the world accepted the popular festival.

“Vajntxwv uas yog ntawm huab tais tsis tau ua pov thawj tias yog ib qho hloov chaw txaus rau txoj cai ntawm Vajtswv, Eusebius, ib tug npis sov uas nrhiav kev haum siab ntawm cov thawj kav, thiab uas yog Constantine tus phooj ywg tshwj xeeb thiab tus qhuas luag ntxhi, tau tsa lo lus hais tias Khetos twb hloov Hnub Xanpataus mus rau Hnub Sunday lawm. Tsis muaj ib qho tim khawv hauv Vajluskub ib zaug li raug muab nthuav tawm los ua pov thawj rau txoj kev qhuab qhia tshiab ntawd. Eusebius nws tus kheej, yam tsis paub txog li, lees paub tias nws yog lus cuav thiab taw tes rau cov uas yog tus tsim qhov kev hloov ntawd tiag. Nws hais tias, ‘Txhua yam, txhua yam uas yog tes hauj lwm yuav tsum tau ua rau hnub Xanpataus, tej no peb twb hloov mus rau Hnub ntawm tus Tswv lawm.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. Tab sis txoj lus sib cav txhawb hnub Sunday ntawd, txawm yog tsis muaj hauv paus li ntawd los xij, kuj tau ua rau tibneeg muaj siab tawv ntxiv hauv kev tsuj nqis tus Tswv Hnub Xanpataus. Txhua tus uas xav kom lub ntiajteb hwm lawv tau txais yuav lub koob tsheej uas neeg nyiam ntawd.”

“As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people engaged in agricultural labor when not attending church, and the seventh day was still regarded as the Sabbath. But steadily a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, all persons, of whatever rank, were commanded to refrain from common labor on pain of a fine for freemen and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.

“Thaum lub hwjchim papacy raug tsa ruaj khov lawm, txoj hauj lwm ntawm kev tsa hnub Sunday kom siab kuj raug txuas ntxiv mus. Nyob ib ntus, cov neeg tseem ua hauj lwm ua liaj ua teb thaum lawv tsis mus koom pawg ntseeg, thiab hnub xya tseem raug suav tias yog Hnub Xanpataus. Tiamsis maj mam muaj kev hloov pauv tshwm sim. Cov uas tuav txoj hauj lwm dawb huv raug txwv tsis pub txiav txim rau ib qho kev sib cav plaub ntug pej xeem twg los xij rau hnub Sunday. Tsis ntev tom qab ntawd, txhua tus neeg, tsis hais lawv muaj qib dab tsi los xij, raug txib kom tseg tsis txhob ua tej hauj lwm niaj hnub, nrog rau txim nplua nyiaj rau cov neeg ywj pheej thiab txim nplawm rau cov tub qhe. Tom qab ntawd kuj raug txiav txim tias cov neeg nplua nuj yuav tsum raug rau txim los ntawm kev poob ib nrab ntawm lawv tej cuab tam; thiab thaum kawg, yog lawv tseem tawv ncauj, lawv yuav tsum raug muab ua qhev. Cov chav neeg qis dua yuav tsum raug txom nyem nyob rau hauv kev ntiab tawm mus ib txhis.”

“Miracles also were called into requisition. Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, ‘to his exceeding great pain and shame.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.

“Cov txuj ci tseem ceeb kuj raug hu los siv thiab. Ntawm lwm yam txuj ci txawv kawg nws tau raug tshaj tawm tias thaum ib tug neeg ua liaj ua teb, uas yuav mus laij nws daim teb rau hnub Sunday, tab tom ntxuav nws lub laij nrog ib daim hlau, daim hlau ntawd lo ruaj nreb rau hauv nws txhais tes, thiab tau ob xyoos nws nqa nws mus nrog nws, ‘ua rau nws mob nkeeg thiab txaj muag heev kawg li.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.

“Later the pope gave directions that the parish priest should admonish the violators of Sunday and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. ‘It is apparent,’ said the prelates, ‘how high the displeasure of God was upon their neglect of this day.’ An appeal was then made that priests and ministers, kings and princes, and all faithful people ‘use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for the time to come.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.

“Tom qab no tus pope tau muab lus qhia tias tus pov thawj saib xyuas pawg ntseeg yuav tsum qhuab ntuas cov uas ua txhaum Hnub Sunday thiab ntuas kom lawv mus pawg ntseeg thiab thov lawv tej lus thov Vajtswv, tsam lawv coj ib yam kev puas tsuaj loj los raug lawv tus kheej thiab cov neeg nyob ib ncig. Ib lub koom txoos sab kev cai dab qhuas tau tsa tawm los ib lo lus sib cav, uas tom qab no siv dav heev, txawm yog ntawm cov Protestants thiab, tias vim muaj tej neeg raug xob laim thaum tab tom ua haujlwm rau hnub Sunday, ces hnub ntawd yuav tsum yog Hnub Xanpataus. ‘Nws pom tseeb,’ cov thawj coj sab kev ntseeg hais tias, ‘Vajtswv txoj kev tsis txaus siab rau lawv vim lawv tsis quav ntsej hnub no loj npaum li cas.’ Tom qab ntawd thiaj muaj ib lo lus hu thov tias cov pov thawj thiab cov xibhwb, cov vajntxwv thiab cov nom tswv, thiab tag nrho cov neeg ncaj ncees ‘siv lawv lub dag zog thiab kev xyuam xim kom kawg nkaus kom hnub ntawd raug muab rov qab los rau nws txoj kev hwm, thiab, rau lub meej mom ntawm Kev Ntseeg Khetos, kom raug ceev tseg nrog kev hwm Vajtswv ntau dua ntxiv rau yav tom ntej.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.

“The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law and enforced by the civil authorities throughout nearly all Christendom. (See Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)

“Vim tej kev txiav txim ntawm tej rooj sab laj pom tias tsis txaus, thiaj tau thov cov thawj coj nom tswv kom tshaj tawm ib txoj cai uas yuav ua rau kev ntshai nkag mus rau hauv tej neeg lub siab thiab yuam kom lawv txhob ua haujlwm rau hnub Sunday. Hauv ib lub rooj sab laj ntawm cov thawj coj pawg ntseeg uas muaj nyob hauv Loos, txhua txoj kev txiav txim yav dhau los raug lees paub dua nrog lub hwj chim thiab txoj kev ua kevcai hnyav dua. Lawv kuj raug muab coj los sau rau hauv txoj cai pawg ntseeg thiab raug yuam siv los ntawm cov thawj coj nom tswv thoob plaws yuav luag txhua thaj tsam hauv Christendom. (Saib Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)”

“Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.

“Tseem li ntawd los, qhov uas tsis muaj cai ntawm Vaj Lug Kub rau kev ceev Hnub Caiv hnub Sunday kuj ua rau muaj kev txaj muag tsis tsawg li. Cov neeg nug txog txoj cai uas lawv cov xibhwb muaj los muab Yehauvas lo lus tshaj tawm meej tseeb no tso tseg, hais tias, ‘Hnub xya yog hnub Xanpataus ntawm tus Tswv uas yog koj tus Vajtswv,’ kom lawv thiaj hwm hnub ntawm lub hnub. Yuav los pab qhov uas tsis muaj lus tim khawv hauv Phau Vaj Lug Kub, yuav tsum muaj lwm txoj hau kev ntxiv. Ib tug neeg kub siab txhawb Hnub Sunday, uas rau thaum kawg ntawm tiam kaum ob tau tuaj xyuas cov koom txoos hauv tebchaws Askiv, tau raug cov tim khawv ncaj ncees rau qhov tseeb tawm tsam; thiab nws tej kev siv zog kuj tsis txi txiv li ntawd, nws thiaj ncaim lub tebchaws ntawd mus ib ntus thiab nrhiav ib txoj hauv kev los yuam kom nws tej lus qhuab qhia muaj zog. Thaum nws rov qab los, qhov uas tseem qhaj lawm twb raug kho lawm, thiab hauv nws tes haujlwm tom qab no nws ntsib kev vam meej ntau dua. Nws nqa nrog nws ib daim ntawv yob uas hais tias yog los ntawm Vajtswv Tus Kheej, uas muaj lo lus txib uas yuav tsum muaj rau kev ceev Hnub Sunday, nrog rau tej lus hem txaus ntshai kom ua rau cov uas tsis mloog ntshai. Daim ntawv muaj nqis no—uas yog ib daim cuav phem ib yam li lub koom haum uas nws txhawb—tau raug hais tias poob saum ntuj los thiab tau raug nrhiav pom hauv Yeluxalees, saum lub thaj ntawm St. Simeon, hauv Golgotha. Tiamsis qhov tseeb tiag, lub tsev huab tais pontifical hauv Loos yog qhov chaw uas nws tau tawm los. Kev dag ntxias thiab kev cuav tsim los txhawb lub hwj chim thiab kev vam meej ntawm pawg ntseeg, nyob rau txhua tiam los, yeej raug cov thawj coj papal suav tias yog yam raug cai.”

“The roll forbade labor from the ninth hour, three o’clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A Miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill wheel stood still, notwithstanding the strong rush of water. A woman who placed dough in the oven found it raw when taken out, though the oven was very hot. Another who had dough prepared for baking at the ninth hour, but determined to set it aside till Monday, found, the next day, that it had been made into loaves and baked by divine power. A man who baked bread after the ninth hour on Saturday found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness. (See Roger de Hoveden, Annals, vol. 2, pp. 526–530.)

“Tsab ntawv yob ntawd txwv tsis pub ua haujlwm txij thaum lub sijhawm cuaj, uas yog peb teev tsaus ntuj, rau hnub Saturday tav su, mus txog hnub Monday thaum hnub tuaj; thiab tau tshaj tawm tias nws txoj cai tau raug lees paub los ntawm ntau yam txujci tseemceeb. Muaj lus tshaj tawm tias cov neeg uas ua haujlwm dhau lub sijhawm uas tau teem tseg raug ntaus los ntawm kev tuag tes tuag taw. Ib tug kws zom nplej uas tau sim zom nws cov nplej, tau pom tias, tsis yog hmoov nplej, tiam sis muaj ib nthwv dej ntshav ntws tawm los, thiab lub log zeb zom nplej kuj nres, txawm yog dej ntws ceev npaum li cas los xij. Ib tug pojniam uas muab cov hmoov ncuav ci rau hauv qhov cub pom tias thaum muab tawm los nws tseem nyoos, txawm yog qhov cub kub heev. Lwm tus uas tau npaj cov hmoov ncuav rau kev ci thaum lub sijhawm cuaj, tabsis txiav txim siab muab cia tseg kom txog hnub Monday mam ua, tau pom rau hnub tom qab tias lawv twb raug hloov ua tej lub ncuav thiab raug ci tiav lawm los ntawm hwjchim saum ntuj los. Ib tug txivneej uas ci mov ci tom qab lub sijhawm cuaj rau hnub Saturday tau pom tias, thaum nws muab lov rau tag kis tom qab, ntshav txaws tawm ntawm ntawd los. Los ntawm tej zaj tsim cuav tsis muaj laj thawj thiab puv npo kev ntseeg dab qhuas zoo li no, cov uas txhawb hnub Sunday tau siv zog los tsa nws txoj kev dawbhuv kom ruaj khov. (Saib Roger de Hoveden, Annals, vol. 2, pp. 526–530.)”

“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.

“Hauv Scotland, ib yam li hauv England, tau ua kom muaj kev hwm Hnub Sunday ntau dua los ntawm kev txuas ib feem ntawm Hnub Xanpas qub nrog nws. Tiamsis lub sijhawm uas yuav tsum tau khaws cia ua hnub dawb huv txawv txav. Ib tsab ntawv txib ntawm huab tais Scotland tshaj tawm tias, ‘Hnub Saturday txij thaum kaum ob teev tav su mus yuav tsum raug suav hais tias yog dawb huv,’ thiab tias tsis muaj ib tug neeg twg, txij lub sijhawm ntawd mus txog rau tagkis Hnub Monday, yuav tsum koom tes hauv tej haujlwm ntiajteb.—Morer, nplooj 290, 291.”

“But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.

“Txawm li cas los xij, txawm muaj txhua yam kev rau siab los tsa kom Hnub Caiv muaj kev dawb huv, cov papists lawv tus kheej kuj tau lees qhib rau pej xeem txog txoj cai muaj hwjchim los saum ntuj los ntawm Hnub Xanpataus thiab txog keeb kwm tib neeg tsim los ntawm txoj kev cai uas tau muab nws hloov chaw. Nyob rau hauv xyoo kaum rau, ib pawg sablaj papal tau tshaj tawm meej ncha hais tias: ‘Cia txhua tus Khixatia nco ntsoov tias hnub xya tau raug Vajtswv fij kom dawb huv, thiab tau raug txais yuav thiab raug coj ua, tsis yog los ntawm cov Yudais xwb, tiam sis los ntawm txhua tus lwm tus uas hais tias lawv pe hawm Vajtswv; txawm li ntawd los, peb cov Khixatia tau hloov lawv Hnub Xanpataus mus ua Hnub ntawm tus Tswv.’—Ibid., nplooj 281, 282. Cov uas tab tom kov hloov txoj kevcai saum ntuj los ntawd tsis yog tsis paub txog yam ntxwv ntawm lawv tes haujlwm. Lawv tau txhob txwm tsa lawv tus kheej nyob saum Vajtswv.”

“A striking illustration of Rome’s policy toward those who disagree with her was given in the long and bloody persecution of the Waldenses, some of whom were observers of the Sabbath. Others suffered in a similar manner for their fidelity to the fourth commandment. The history of the churches of Ethiopia and Abyssinia is especially significant. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. Other concessions followed.

“Ib qho piv txwv uas txaus ntshai txog txoj cai uas Loos coj rau cov uas tsis pom zoo nrog nws tau tshwm sim nyob rau hauv kev tsim txom ntev thiab los ntshav heev rau cov Waldenses, ib txhia ntawm lawv yog cov ua raws Hnub Xanpataus. Lwm tus kuj raug kev txom nyem ib yam li ntawd vim lawv txoj kev ncaj ncees rau lo lus txib plaub. Keeb kwm ntawm cov pawg ntseeg hauv Ethiopia thiab Abyssinia yog ib qho tseem ceeb tshwj xeeb. Nyob nruab nrab ntawm qhov tsaus ntuj nti ntawm Lub Sijhawm Tsaus Ntuj, cov Khixatia ntawm Nruab Nrab Africa ploj ntawm neeg ntiajteb kev pom thiab raug ntiajteb tsis nco qab lawm, thiab tau ntau pua xyoo lawv txaus siab rau txoj kev ywj pheej hauv kev coj lawv txoj kev ntseeg. Tiamsis thaum kawg Loos paub txog lawv txoj kev muaj nyob, thiab tsis ntev huab tais ntawm Abyssinia raug ntxias kom lees paub tus pope ua tus sawv cev ntawm Khetos. Lwm yam kev tso cai kuj raws los.”

“An edict was issued forbidding the observance of the Sabbath under the severest penalties. (See Michael Geddes, Church History of Ethiopia, pages 311, 312.) But papal tyranny soon became a yoke so galling that the Abyssinians determined to break it from their necks. After a terrible struggle the Romanists were banished from their dominions, and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom.

“Muaj ib tsab cai tshaj tawm txwv tsis pub coj raws Hnub Xanpataus, nrog rau tej kev rau txim hnyav tshaj plaws. (Saib Michael Geddes, Church History of Ethiopia, nplooj 311, 312.) Tiamsis kev tswj hwm lim hiam ntawm papacy tsis ntev ces txia ua ib lub nra hnyav txom nyem kawg nkaus, txog ntais cov Abyssinians txiav txim siab yuav muab nws rhuav tawm ntawm lawv caj dab. Tom qab ib qho kev tawm tsam txaus ntshai, cov Romanists raug ntiab tawm hauv lawv thaj chaw kav, thiab txoj kev ntseeg qub raug muab rov los tsa. Cov pawg ntseeg zoo siab rau lawv txoj kev ywj pheej, thiab lawv yeej tsis hnov qab zaj lus qhia uas lawv tau kawm txog kev dag ntxias, kev kub siab vwm dig, thiab lub hwj chim kav hwm nruj tsiv ntawm Rome. Nyob hauv lawv lub tebchaws uas nyob cais ib leeg ntawd, lawv txaus siab nyob twj ywm li qub, tsis raug tus so ntawm Christendom paub.”

“The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.

“Cov ntseeg hauv Africa tau ceev Hnub Xanpataus raws li pawg ntseeg papacy tau ceev nws ua ntej nws txoj kev thim kev ntseeg tag nrho. Thaum lawv khaws hnub xya raws li kev mloog lus rau Vajtswv lo lus txib, lawv kuj txwv tsis ua haujlwm rau hnub Sunday kom raws li txoj kev cai ntawm pawg ntseeg. Thaum Loos tau txais hwjchim kav siab tshaj, nws tau tsuj nias Vajtswv Hnub Xanpataus kom tsa nws tus kheej li; tiam sis cov pawg ntseeg hauv Africa, uas tau muab zais cia yuav luag ib txhiab xyoo, tsis tau koom nrog txoj kev thim kev ntseeg no. Thaum lawv raug coj los nyob hauv Loos txoj kev kav, lawv raug yuam kom tso tseg qhov tseeb thiab tsa hnub Xanpataus cuav; tab sis tsis ntev tom qab lawv tau rov tau lawv txoj kev ywj pheej lawm, lawv kuj rov qab los mloog lus rau lo lus txib plaub.

“These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.

“Cov ntaub ntawv no hais txog tej xwm txheej yav dhau los qhia meej txog txoj kev ntxub ntxaug uas Loos muaj rau Hnub Xanpataus tseeb thiab rau cov uas tiv thaiv nws, thiab txog tej kev uas nws siv los qhuas lub koom haum uas nws tus kheej tsim tsa. Vajtswv Txojlus qhia tias tej xwm txheej no yuav rov muaj dua thaum cov Roman Catholics thiab cov Protestants yuav sib koom ua ke los txhawb kom Hnub Sunday tau raug tsa kom siab.”

“The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ The beast with two horns is also to say ‘to them that dwell on the earth, that they should make an image to the beast;’ and, furthermore, it is to command all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast. Revelation 13:11–16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3–8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.

“Cov lus faj lem hauv Tshwm Sim 13 tshaj tawm tias lub hwjchim uas sawv cev los ntawm tus tsiaj nyaum muaj kub zoo li menyuam yaj yuav ua rau ‘lub ntiajteb thiab cov uas nyob hauv ntawd’ pe hawm txoj kev ua vaj thawj ntawm papacy—uas ntawm no raug cim los ntawm tus tsiaj nyaum ‘zoo li tsov txaij.’ Tus tsiaj nyaum muaj ob lub kub kuj yuav hais ‘rau cov uas nyob saum lub ntiajteb, kom lawv ua ib daim duab rau tus tsiaj nyaum;’ thiab ntxiv mus, nws yuav txib kom sawv daws, ‘me thiab loj, nplua nuj thiab pluag, dawb thiab qhev,’ txais lub cim ntawm tus tsiaj nyaum. Tshwm Sim 13:11–16. Twb tau qhia lawm tias Tebchaws Meskas yog lub hwjchim uas sawv cev los ntawm tus tsiaj nyaum muaj kub zoo li menyuam yaj, thiab tias cov lus faj lem no yuav tiav thaum Tebchaws Meskas yuam kom coj hnub Sunday raws cai, uas Loos lees tias yog qhov kev lees paub tshwjxeeb txog nws txoj kev muaj hwjchim loj tshaj. Tiamsis hauv txoj kev hwm no rau papacy, Tebchaws Meskas yuav tsis nyob ib leeg. Lub hwjchim cuam tshuam ntawm Loos hauv cov tebchaws uas ib zaug tau lees paub nws txoj kev kav tseem nyob deb heev ntawm kev raug rhuav tshem. Thiab cov lus faj lem twb qhia ua ntej txog kev rov txhim kho nws lub hwjchim lawm. ‘Kuv pom ib lub taubhau ntawm nws zoo li raug mob tuag; thiab nws qhov txhab uas tuag taus twb zoo lawm: thiab tag nrho lub ntiajteb txawm qhuas thiab raws tus tsiaj nyaum qab.’ Nqe 3. Kev raug ntaus kom muaj qhov txhab tuag taus ntawd qhia mus rau qhov poob cev ntawm papacy xyoo 1798. Tom qab ntawd, tus cev Vajtswv lus hais tias, ‘nws qhov txhab uas tuag taus twb zoo lawm: thiab tag nrho lub ntiajteb txawm qhuas thiab raws tus tsiaj nyaum qab.’ Povlauj hais meej tseeb tias ‘tus neeg ntawm txojkev txhaum’ yuav nyob mus txog thaum txoj kev rov qab los zaum ob. 2 Thexalaunikes 2:3–8. Mus txog rau thaum kawg nkaus ntawm lub sijhawm nws yuav txuas ntxiv txoj haujlwm dag ntxias. Thiab tus uas sau Tshwm Sim kuj tshaj tawm, dua thiab hais txog papacy tias: ‘Txhua tus uas nyob saum lub ntiajteb yuav pe hawm nws, cov uas lawv lub npe tsis tau sau cia rau hauv phau ntawv txoj sia.’ Tshwm Sim 13:8. Nyob hauv ob qho tib si Lub Ntiajteb Qub thiab Lub Ntiajteb Tshiab, papacy yuav txais kev hwm nyob hauv txoj kev qhuas uas muab rau txoj kev cai hnub Sunday, uas tsuas yog nyob ruaj khov saum txoj cai hwjchim ntawm lub Koom Txoos Loos xwb.

“Since the middle of the nineteenth century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.

“Txij nruab nrab ntawm lub xyoo pua kaum cuaj los lawm, cov tub kawm txog tej lus faj lem hauv Tebchaws Meskas tau nthuav qhia zaj lus tim khawv no rau lub ntiajteb. Hauv tej xwm txheej uas tab tom muaj tshwm sim tam sim no pom muaj ib txoj kev txav mus tom hauv ntej sai heev rau qhov kev ua tiav ntawm zaj lus twv tseg. Nrog rau cov xibfwb Protestant kuj muaj tib yam kev thov hais tias muaj txoj cai los saum ntuj los txhawb kev ua raws Hnub Caiv, thiab tib yam kev tsis muaj pov thawj hauv Vaj Lug Kub, ib yam li cov thawj coj papal uas tsim tej txuj ci tseem ceeb dag los hloov chaw rau ib lo lus txib los ntawm Vajtswv. Lo lus hais tias Vajtswv tej kev txiav txim raug coj los rau saum tibneeg vim lawv ua txhaum Hnub Caiv Sunday, yuav rov raug hais dua; twb pib raug thawb siv lawm. Thiab ib qho kev txav mus yuam kom tibneeg ua raws Hnub Sunday tab tom nrawm nrawm yeej chaw zuj zus.”

“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?

“Lub Koom Txoos Loos mas zoo kawg nkaus hauv nws txoj kev txawj xav tob thiab kev ntxias dag. Nws paub nyeem tau yam uas yuav los tom ntej. Nws tos nws lub sijhawm, pom tias cov koom txoos Protestants tab tom qhuas nws los ntawm lawv txoj kev lees txais hnub Xanpataus cuav thiab tias lawv tab tom npaj yuav yuam kom sawvdaws ua raws li ntawd los ntawm tib txoj kev uas nws tus kheej tau siv rau yav tag los lawm. Cov uas tsis lees txais qhov kaj ntawm qhov tseeb, kawg nkaus tseem yuav nrhiav kev pab ntawm lub hwjchim no uas hu nws tus kheej tias tsis txawj yuam kev, kom tsa kom siab ib lub koom haum uas yog pib los ntawm nws. Nws yuav zoo siab los pab cov Protestants hauv txoj haujlwm no npaum li cas, tsis yog ib yam nyuaj rau twv. Leejtwg thiaj to taub zoo dua cov thawjcoj papal txog txoj kev yuav ua li cas rau cov uas tsis mloog lus rau lub koom txoos?”

“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.

“Lub Koom Txoos Kav Tos Liv Loos Mas Kas Tos Liv, nrog rau tag nrho nws cov ceg txheem txheeb thoob plaws ntiajteb, tsim ua ib lub koom haum loj kawg nkaus nyob hauv qab kev tswj hwm, thiab raug npaj los pab rau tej txiaj ntsig, ntawm lub zwm txwv papas. Nws cov neeg koom nrog uas muaj ntau plhom leej, nyob rau txhua lub tebchaws hauv lub ntiajteb, raug qhia kom suav lawv tus kheej tias raug khi los ntawm kev muab siab npuab rau tus papas. Txawm lawv yog neeg haiv twg los yog nyob hauv txoj kev tswj hwm twg los xij, lawv raug yuam kom suav lub hwjchim ntawm lub koom txoos tias nyob siab dua txhua lub hwjchim lwm yam. Txawm lawv yuav cog lus lees tias lawv ncaj ncees rau lub xeev, los tom qab qhov ntawd tseem muaj lo lus cog tseg ntawm kev mloog lus rau Loos Mas, uas tso lawv dim ntawm txhua lo lus cog tseg uas tawm tsam nws tej txiaj ntsig.”

“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.

“Keeb kwm ua tim khawv txog nws tej kev siv tswv yim uas txawj ntxias thiab ua tas li tsis tseg los nkag mus rau hauv tej xwm txheej ntawm ntau haiv neeg; thiab thaum nws twb tau chaw sawv ruaj lawm, ces txhawb nws tus kheej tej hom phiaj kom mus ntxiv, txawm yuav ua rau vaj ntxwv thiab pej xeem poob puam tsuaj los xij. Nyob rau xyoo 1204, Pope Innocent III tau rho tawm ntawm Peter II, vaj ntxwv ntawm Arragon, lo lus cog tseg uas txawv tshaj plaw nram no: ‘Kuv, Peter, vaj ntxwv ntawm cov Arragonians, tshaj tawm thiab cog lus tias yuav nyob mus ib txhis hauv kev ncaj ncees thiab mloog lus rau kuv tus tswv, Pope Innocent, rau nws cov uas yuav los ua nws tus sawv cev Kav Tos Liv tom qab, thiab rau lub Koom Txoos Loos, thiab yuav khaws cia kuv lub teb chaws kom nyob hauv nws txoj kev mloog lus nrog kev ncaj ncees, tiv thaiv txoj kev ntseeg Kav Tos Liv, thiab tsim txom kev phem ntawm cov cuav kev ntseeg.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.

“55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

“55. Qhov no yog nyob rau hauv kev sib haum nrog tej lus hais txog lub hwj chim ntawm tus thawj coj Roman ‘tias nws raug cai rau nws tshem vajntxwv huabtais tawm ntawm lawv txoj hauj lwm’ thiab ‘tias nws muaj peev xwm daws cov neeg nyob hauv qab nws txoj cai tawm ntawm lawv txoj kev mloog lus rau cov thawj coj tsis ncaj ncees.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

“Thiab cia kom nco ntsoov tias, qhov uas Rome khav yog tias nws yeej tsis hloov li. Cov hauv paus ntsiab lus ntawm Gregory VII thiab Innocent III tseem yog cov hauv paus ntsiab lus ntawm lub Koom Txoos Roman Catholic. Thiab yog nws tsuas muaj lub hwj chim xwb, nws yuav coj tej ntawd los siv tam sim no nrog tib yam kev kub siab ib yam li hauv tej tiam xyoo dhau los. Cov Protestant tsuas paub me ntsis heev txog yam uas lawv tab tom ua thaum lawv npaj siab yuav txais kev pab ntawm Rome hauv txoj hauj lwm tsa hnub Sunday kom siab. Thaum lawv tab tom rau siab ntso ua kom lawv lub hom phiaj tiav, Rome tab tom npaj rov tsa nws lub hwj chim dua, kom rov qab tau nws txoj kev kav loj uas ploj lawm. Cia li muaj ib zaug tsa lub hauv paus ntsiab lus no ruaj khov hauv Tebchaws Asmeskas tias lub koom txoos yuav siv tau los sis tswj tau lub hwj chim ntawm lub xeev; tias kev coj kev cai dab qhuas yuav raug yuam kom ua raws li tej cai pej xeem; ua luv lus, tias txoj cai kav ntawm lub koom txoos thiab lub xeev yuav kav tau saum lub siab dawb paug, ces kev yeej ntawm Rome hauv lub tebchaws no yeej yuav paub tseeb lawm.”

“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 563–581.

“Vajtswv lo lus tau ceeb toom txog txoj kev phom sij uas tab tom los ze; yog cia li tsis quav ntsej qhov no, ces lub ntiajteb Protestant yuav paub tias Loos lub hom phiaj tiag yog dabtsi, tsuas yog thaum twb lig dhau lawm tsis muaj kev dim ntawm lub cuab. Nws tab tom loj hlob mus rau hauv hwjchim ntsiag to. Nws tej lus qhuab qhia tab tom ua nws txoj kev cuam tshuam hauv tej tsev sablaj tsim kev cai, hauv tej pawg ntseeg, thiab hauv tibneeg lub siab. Nws tab tom tsa nws tej vaj tse siab loj thiab ruaj khov, hauv tej qhov chaw zais tob uas nws tej kev tsim txom yav dhau los yuav rov qab ua dua. Ntsiag to thiab tsis muaj leejtwg xav txog li, nws tab tom ntxiv dag zog rau nws cov quab yuam kom txhawb tau nws tus kheej lub hom phiaj thaum lub sijhawm los txog rau nws ntaus. Txhua yam uas nws ntshaw yog thaj chaw zoo kom tau qhov zoo dua, thiab qhov no twb raug muab rau nws lawm. Tsis ntev no peb yuav pom thiab peb yuav hnov tias lub hom phiaj ntawm lub ntsiab lus Loos yog dabtsi. Leejtwg los xij uas yuav ntseeg thiab mloog Vajtswv lo lus yuav raug kev thuam thiab kev tsim txom vim li ntawd.” The Great Controversy, 563–581.