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.
十个童女个比喻，勒十四万四千个人个历史当中，字字句句重演。哈巴谷书第二章点明了箇个比喻个核心，因为伊指出了那一个到末后要发言个异象。
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.
我要立正在我个守望所上，也要站牢在楼橹顶高头，且要儆醒观看，看伊对我说啥个，也看我受责备个辰光该当拿啥个来回答。主回答我讲：要记下此异象，明明白白写勒版上，叫读个人一读就会奔走传扬。因为此异象还有定期；到末后辰光，伊必要发言，决不虚谎。纵然迟延，还要等候伊；因为伊必定来到，决不再迟延。看哪，自高自大个人，伊个心魂在伊里向勿正；唯独义人必因伊个信得生。哈巴谷书 2:1–4。
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
《但以理書》第十一章第二十七節也指出了該個「所定个辰光」。
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.
而且迭兩個王个心攏是圖謀奸惡，伊拉會同一張桌子浪相講假話；總歸弗會得逞，因為結局猶是到指定个時辰纔來。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.
由罗马所立个“异象”，乃系“为着所定个时期”；而两箇王，心里存恶，同坐一桌讲假话，便指出一箇先知性个路标，此路标在异象“发言”之前来到。于所定个时期未到以前，两箇王讲“假话”；及至异象在所定个时期发言个辰光，伊并弗讲假话。所定个时期，就是美国个星期日法；而桌边个会晤，标志着一段先知时期个开头。“异象”在历史里于星期日法时得着应验，然而伊是在星期日法来到之前就已经被立定个。此点极其明显，因为忠心个人蒙吩咐要等候异象，也蒙吩咐要传扬异象。倘使异象尚未被立定，渠等就弗可能在异象应验之前先行传扬伊。
Jeremiah represents those who “wait” for the vision:
耶利米所表徵者，乃是該些「等候」異象个人：
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.
主啊，㑚曉得：求㑚記念我，眷顧我，向逼迫我个報復；㑚忍耐个辰光，弗要將我收去：㑚曉得，我為着㑚个緣故受了凌辱。㑚个言語尋着了，我就吃落去；㑚个言語成了我心裡个歡喜快樂：因為我係稱爲㑚名下个人，萬軍之耶和華上帝啊。我弗曾坐勒戲笑人个會中，也弗曾歡樂；因為㑚个手臨到我身上，我獨自一人坐着：因為㑚使我滿有忿 indignation。為啥我个疼痛長久弗斷，我个傷痕無法醫治，總弗肯痊癒呢？㑚對我，真要全然像個說謊个，像無常个流水麼？所以耶和華如此講：儂若歸回，我就使儂再歸來，儂就得立勒我面前；儂若將寶貴个從下賤个裡向分別出來，儂就要作我个口。彼些人要歸向儂，儂卻弗可歸向伊拉。我要使儂對這百姓成爲堅固个銅牆；伊拉要攻擊儂，總弗能勝過儂：因為我與儂同勒，要拯救儂，搭救儂。這是耶和華講个。我要救儂脫離惡人个手，也要救贖儂脫離強暴人个手。耶利米書 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.
美國个主日法，卽係「記念」个表號所蓋記號个所在。亦卽係勒該搭，本來一直當記念个安息日，變成功最後試驗个爭點。亦卽係勒該搭，曾經畀人忘記个推羅淫婦，重新畀記念起來。亦卽係勒該搭，上帝記念巴比倫个罪惡，並且加倍施行審判。
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.”
「講話」所處个路標，乃係米國个主日法，因爲喺該裡，地上个獸「講話」像龍一樣。喺同一個路標，巴蘭預言線裡向个驢也「講話」。當施洗約翰出世个時候，伊个父親撒迦利亞，先前因神个限制弗能講話个，也「講話」了。
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.
到第八日，伊拉来替囡囝行割礼，便照伊父亲个名字，想叫伊做撒迦利亚。伊母亲应声讲：“勿是；伊应当叫约翰。” 佢拉对伊讲：“倷亲族当中，并呒没一个人用个只名字。” 佢拉就向伊父亲打手势，问伊要叫囡囝啥个名字。伊讨了一块写字板，写下讲：“伊个名字是约翰。” 众人就都希奇。撒迦利亚个口立时开了，舌头也松开了，就讲出话来，赞美上帝。路加福音 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.
当米国颁行星期日法令个辰光，教皇制个致命伤就得着医好，伊也就成为“出于七个王”个第八国；彼辰光，米国——其总统唐纳德·特朗普即“出于七个王”个第八位总统——正当其时。同时，一百四十四千人被高举起来，作为一面旌旗。一百四十四千人就是“出于七个教会”个第八个教会。到星期日法令个辰光，“八”个数目被标明；约翰也正是在第八日受割礼，撒迦利亚开口讲话。撒迦利亚个意思是上帝“已经记念”。星期日法令乃是真安息日个伪冒，而真安息日本是应当“记念”个。到星期日法令个辰光，推罗个淫妇也被“记念”。正是在星期日法令个辰光，上帝“记念”巴比伦个罪孽，并加倍施行对伊个审判。
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.”
耶利米表明迭批受着头一番失望、并等候迟延之异象个一班人。伊也表明忠信个人；到咾所派定个时候，异象一开口，就弗讲虚谎，伊拉便成为上帝个口。个个在定期发言个异象之前，有两个王同坐一桌、互相讲谎话。该件事发生勒礼拜日法令之前，因此乃是出现勒帕尼乌姆个历史当中，正如第十三到第十五节所陈明个；也就是“百姓中个强暴人”建立“异象”个同一时期。
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.
當嗰時，必有許多人起來攻擊南方王；爾民中強暴之徒也必自高自大，要應驗那異象；總歸伊拉要傾倒。但以理書 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.
「強盜」就是羅馬，而末後日子个羅馬就是天主教。教宗設立異象，伊个作為發生勒主日法令之前个辰光。伊係藉著喺帕尼翁戰役當中出面調停來做成此事；勒該場戰役裡，Trump 勝過 Putin。該場戰役發生勒公元前二百年，就是異教羅馬進入預言歷史个同一年。偉大个龐培喺公元前六十三年征服耶路撒冷。此事件發生勒伊向東方用兵个期間，當時伊介入哈斯蒙尼兄弟許爾堪努二世同亞里斯多布二世之間个內戰。龐培站勒許爾堪努二世一邊，圍困耶路撒冷，並且經過三個月个圍城之後，最終攻取該城。此事標誌著猶太地獨立个終結，也標誌著羅馬控制該地區个開始；後來該地成為羅馬統治之下个一個行省。
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.
主日法之前，教皇介入到与帕纽姆之战相关联个历史当中。伊一旦进入预言历史，伊个显现就立定了异象；就是那一个到美国主日法个“定期”辰光还要“发言”个异象。曾经“迟延”个“异象”，就是那一个失败个预言；伊标明了十个童女比喻当中迟延时期个开端。伊也同时标明了《启示录》十四章三天使信息当中第二位天使个来到。一个失败个预言，引入了一段等待个时期；并且虽然伊迟延，还是鼓励人要“等候”伊个应验。
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.
弥勒派个历史当中，迟延个时期系1844年8月12号到17号埃克塞特营会辰光结束个。一场因预言失败所带来个失望，引进了一段等待个时期；此段时期个设立，原是为要在两等童女身上完成品格个定型；随后，就有对先前失败之预言个解释。埃克塞特个解释，指出了异象在应验辰光所关联个各样细节。一样个特征，也好在《马太福音》第十六章里向看见；彼时基督领祂个门徒到该撒利亚腓立比去。从该点起头，基督就直接教训门徒，讲明十字架上将要发生个事。
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.
従該時起頭，耶穌開示伊個門徒，伊必須上耶路撒冷去，受長老、祭司長並文士許多苦楚，並且被殺，第三日復活。馬太福音 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.
应当注意，适才所引个经文，乃是摆勒耶稣指明彼得认得耶稣是基督、是永生上帝个儿子，乃受着圣灵个指引之后，亦摆勒基督开头教训伊拉将来到个十字架之前。及至基督开头将这十字架个道理教训伊拉个辰光，彼得反对这信息，基督就称彼得为撒但。异象一经建立而启封个信息，便产生两等敬拜个人，这两等人，侪由彼得来表明。
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.
該撒利亞腓立比就是帕紐姆，伊拉兩者攏引向基督路線裡十字架个所定辰光，也就是米勒派歷史裡 1844 年 10 月 22 號，以及今朝个星期日法。帕紐姆、該撒利亞腓立比搭以埃克塞特營會，乃是同一個預言个路標。正是在此路標，異象藉着教皇被引入敘事之中而得建立。異象个建立在所定辰光以前，因爲該撒利亞腓立比在十字架以前，埃克塞特營會在 1844 年 10 月 22 號以前，而主前 200 年个帕紐姆也在主前 63 年龐培征服耶路撒冷以前。美國星期日法以前个某個時候，教皇——就是推羅个淫婦——將會公開進入預言歷史。伊一旦如此，異象就建立了。
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.
个异象立牢勒第十一章个第三场代理战争当中。头一场代理战争表明末后一场代理战争，所以末后一场代理战争会具备搭头一场相同个预言特征。南方个王，体现勒“Vladimir”个名字里向，意思是“团体个统治者”，会借着教皇搭美国总统之间个联盟来拨扫除脱。末后个教皇会是“七个当中个第八个”，以应验《启示录》第十七章；末后个总统也会是“七个当中个第八个”；十四万四千人个旗号也会是如此。
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.
起头辰光，教皇搭总统之间个关系是一种“秘密结盟”；第八位、也是末后一位总统搭教皇个结盟，也会是“秘密”个，因为勒个时期，推罗个淫妇喺预言里是“被忘记”个。里根搭教皇若望保禄二世之间个结盟是秘密个；但同时，教皇也成了地上最容易辨认个面孔。关于推罗个淫妇——伊搭地上万王行淫——所“被忘记”个，乃是教皇制度一个特定个特征；正是勒个特征，把伊一切个罪都归并成功一类个悖逆。勒个特征就是：天主教各教会自称具有“绝无谬误”。勒个事实重要得必须看清，所以我现在要以怀爱伦姊妹个一章来结束本篇文章。下一篇文章里，阿拉还要继续讲述勒些线索；不过，当侬读《善恶之争》里下面一章个辰光，请记得：特朗普内阁成员几乎个个都是罗马天主教徒，其中夹杂着五旬节派，并且一直受着富兰克林·葛培理个影响；伊最近还呼吁众人为《圣经》预言里个敌基督公开祷告。
“Liberty of Conscience Threatened
「良心自由受著威脅」
“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!
「新教徒现今看待罗马公教，比起从前来，要偏向得多。凡勒些天主教弗居优势、而教皇派为着博取影响力，采取怀柔路线个国度里，关乎将改革宗诸教会同教皇体制分别开来个教义，冷淡漠视日益增长；一种看法也越来越通行，就算讲到底，阿拉勒关乎根本要道个方面，弗像人先前所想个介样相差阔大；只消阿拉方面稍微让步一点，就能同罗马达成更好个谅解。曾经有一辰光，新教徒极其看重良心自由，因为者种自由是付出极大代价才换来个。伊拉教导自家个儿女憎恶教皇主义，并且认定，若去寻求同罗马和谐一致，就是对上帝个不忠。然则，现今所发表个见解，同从前相比，差得何等广大啊！」
“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.
「教皇制度个拥护者宣称，教会受着诬蔑；新教世界也倾向于接受这种讲法。许多人力陈，用昔日无知与黑暗个数世纪当中，标志着教会统治个种种可憎之事搭荒谬行径，来判断今日个教会，乃是勿公道个。伊拉拿彼个骇人个残酷，归咎于当时个野蛮风气，并辩称现代文明个影响已经改变了伊个心态。」
“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?
“迭些人可是忘记了此个狂傲势力八百年之久所提出个无谬误主张？此项主张非但弗曾放弃，反倒勒十九世纪里向较前更加断然个方式加以确认。罗马既然宣称‘教会从来弗曾错误；并且照《圣经》所言，也永远弗会错误’（John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17），伊又哪能放弃那些支配伊于往昔世代行事个原则呢？”
“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.
「教皇教會」絕弗會放棄伊自稱無謬个權柄。凡伊曾經用來逼迫一切拒絕伊教條之人个作為，伊總看做係正當个；若機會擺勒面前，伊豈弗會重演同樣个行徑？只消現今世俗政府所加个約束一旦撤去，羅馬一旦恢復伊從前个權勢，伊个暴政搭逼迫就會迅速復興。
“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.’
「有一位有名个作家，论到教皇等级制度对于良心自由个态度，以及伊个政策一旦成功、特别会威胁美国个危险，曾经阿样讲：‘有许多人，动辄把美国对于罗马天主教个任何惧怕，归结为偏狭或者幼稚。阿拉种人，看弗出罗马教在品性同态度上有啥物敌视阿拉自由制度个地方，也看弗出伊个扩张里向有啥物可怕个征兆。故此，阿拉先来把阿拉政府个若干根本原则，同天主教会个原则比较一下。’」
“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.’
“合众国个宪法保障良心个自由。么事也呒没比伊更宝贵、更根本。教皇庇护九世勒伊1854年8月15号个通谕里向讲：‘为良心自由辩护个荒谬而错误个教义抑或狂言，乃是一种极其毒害个谬误——一桩勒一国之中，比别样一切更应当惧怕个瘟疫。’ 同一个教皇，勒伊1864年12月8号个通谕里向，亦将‘凡主张良心自由并宗教礼拜自由个人’宣为当受咒诅，又将‘一切坚持教会弗得运用强制力个人’一并宣为当受咒诅。”
“‘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.’…
“‘罗马教派在美国所显出来个特别腔调，并勿是表示伊个心肠有啥改变。伊到自家无能为力个地方才容忍。奥康纳主教讲：‘宗教自由不过是暂且容受，等到能够实行相反个办法而勿至于危害天主教世界个辰光为止。’……圣路易斯个总主教也曾经讲过：‘异端搭不信仰是罪行；而且在基督教国家里，譬如在意大利搭西班牙，凡百姓全是天主教徒、天主教信仰又是国家法律个根本部分个地方，伊拉就像别样罪行一样，要受惩罚。’……”
“‘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.
「天主教會裡向每一位樞機、總主教同主教，攏著向教宗宣立效忠之誓，其中有如下之言：『凡係異端者、分裂教會者，以及背叛我等所言之主（教宗）或其上述繼承者者，我必盡我所能加以逼迫並抵制。』」——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.
“罗马天主教会里向有真实个基督徒，这个倒是事实。该教会里有成千上万个人，照伊拉所领受个最好亮光来服事上帝。伊拉弗蒙准接近主个圣言，所以也就分辨弗出真理。伊拉从来呒没看见过：一个活个心灵所献个事奉，同单单周而复始个仪文礼节，两者之间个对照。上帝用怜悯温柔个心来看顾这些灵魂；伊拉所受个教养，是建立勒一种迷惑人、也弗能叫人满足个信仰之上。伊要使亮光个光线穿透包围伊拉个浓重黑暗。伊要向伊拉启示那“在耶稣里个真理”；还有许多人终久要站勒伊个子民一边。”
“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.
“弗是过，罗马天主教主义作为一套体系，现今并弗比伊历史上任何先前个时期更搭基督个福音相合。新教各教会深陷勒大黑暗当中，要弗是如此，伊拉就会辨明时代个征兆。罗马教会勒伊个计划搭运作方式上，伸展极广。伊正运用一切手段，来扩张伊个影响，增加伊个权势，为着一场猛烈而坚决个冲突做准备，要重新夺回对世界个控制，重新建立迫害，并推翻新教主义所做个一切。天主教正勒各方面扩展势力。请看伊勒新教国家里教堂搭礼拜堂个数目日益增多。请看伊勒美国个学院搭神学院何等受欢迎，广泛受着新教徒个拥护。请看英国仪式主义个增长，以及人频频转投天主教阵营。这些事应当唤起一切珍视福音纯正原则之人个忧惧。”
“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.
“新教徒对教皇制度动过手脚，也曾加以袒护；伊拉作出了妥协同让步，连天主教徒自家看见了也觉着诧异，弗能理解。众人正合拢眼睛，看弗清罗马教制度个真实性质，也看弗见伊掌权时所要引起个危险。民众需要被唤醒，来抵抗此一对公民自由同宗教自由最危险个仇敌个进逼。 ”
“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.
“许多新教徒以为天主教个宗教弗吸引人，且伊个敬拜不过是一套沉闷而无意义个仪式轮转。伊拉喺此处错了。罗马教固然建基于欺骗之上，却并弗是一种粗鄙笨拙个骗局。罗马教会个宗教礼拜，乃是极其动人心魄个隆重仪典。伊华丽个陈设并庄严个礼仪，迷住百姓个感官，叫理性并良心个声音归于缄默。眼目为之悦服。宏伟个教堂、庄严个行列、金制个祭坛、镶珠嵌宝个圣龛、精美个绘画，并巧夺天工个雕塑，皆投合人对于美个爱好。耳朵亦为之倾倒。其音乐无与伦比。深沉浑厚个风琴之声，和众多人声个旋律相融相合，回荡于伊伟大主教座堂高耸个穹窿并列柱个廊道之间，不能弗使人心中生出敬畏并崇敬。”
“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.
“咾种外表个华丽、排场搭仪式，单单是戏弄被罪病缠磨个灵魂所切切渴望个物事，乃是里向败坏个凭据。基督个宗教弗需要咾种引人个物事来荐举伊。勒十字架所发出个光里，真正个基督教显得恁般纯净而可爱，外头个装饰一点也弗能增添伊真实个价值。圣洁个美丽，一种温柔安静个灵，才是上帝所看为宝贵个。”
“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.
「文辭个華美，並弗一定係純正、高尙思想个表徵。對藝術个高尙觀念、對趣味个精微文雅，常常存在勒屬地、屬情慾个人心思裡。撒但也常常利用這些事，引誘人忘記靈魂个需要，失落對將來、永生生命个看見，轉離彼位無限个幫助者，單單為這個世界而活。 」
“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.
“外面仪式个宗教，对弗曾重生个心是有吸引力个。天主教崇拜里向个铺张排场搭礼仪，有一种诱人、迷惑人个力量，许多人为此受了欺哄；后来就看罗马教会像是天国个正门。除开那些脚根牢牢立勒真理根基浪、并且心里受着上帝个灵更新个人，弗然无人能抵挡伊个影响。有成千上万人，因为弗有对基督个亲身经历搭认识，就会受引诱去接受敬虔个外样，却无其能力。这样一种宗教，正是众人所想望个。”
“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.
“教会自家宣称有赦罪个权柄，叫天主教徒觉着自家有自由去犯罪；告解个礼仪——赦免弗经此就弗赐下——也同样有纵容罪恶个趋向。凡跪勒堕落个人面前、勒告解里启开自家心里隐密个意念搭想像个人，伊就是勒糟蹋自家个人格，也勒贬低伊灵魂里一切高尚个本能。一个人若把自家一生个罪向神父倾吐——神父原也是会错、会犯罪个必死之人，并且常常又被酒色败坏——伊个品格标准就会因此降低，伊本人也就因此受了玷污。伊对上帝个观念，也被贬低到堕落人性个样式，因为神父是立勒上帝代表个地位上。此种人向人个屈辱告解，就是暗中个泉源；世界上许多污秽世界、并使世界配受末后毁灭个罪恶，都是从此流出来个。然而，对贪恋放纵自我个人来讲，向同样会死个人认罪，比向上帝敞开灵魂更叫伊欢喜。对人个本性来讲，行补赎比弃绝罪更合胃口；用麻衣、荨麻搭磨人个锁链来苦待肉体，比钉死肉体个私欲更容易。属肉体个心，宁可背负沉重个轭，也弗肯俯伏来负基督个轭；此种轭实在沉重。”
“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.
“罗马教会搭基督头一回降临辰光个犹太教会之间，有一种分外明显个相像。犹太人暗地里践踏上帝律法个每一条原则，外头却对律法个条文守得极其严紧，还加添许多苛派个要求搭遗传，叫顺从变成功苦而沉重。犹太人自称敬重律法；照样，罗马教徒也自称敬重十字架。伊拉高举基督受苦个记号，然而在伊拉个生活里，却否认了十字架所表明个主。”
“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.
「羅馬教徒㧋佢拉勒教堂浪、祭壇浪，還有自家身浪个衣裳浪，處處擺十字架。到處攏看得見十字架个記號；到處攏對伊有外面个尊崇同高舉。毋過，基督个教訓卻埋沒勒一大堆無意思个遺傳、錯謬个解釋，還有嚴酷个苛索底下。救主指著頑梗个猶太人所講个話，拿來用勒羅馬天主教會个領袖身浪，更加有力：『佢拉捆起重擔，難挑難扛，擱放勒人个肩胛浪；總歸佢拉自家連一隻手指頭也弗肯去動。』馬太福音 23:4。凡有良心个靈魂，長時辰陷勒驚惶裡，怕觸怒一位受冒犯个上帝；同時，教會裡許多尊貴顯位个人，卻過勒奢華同肉慾享樂个生活。」
“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.
對聖像搭脫聖髑个崇拜、對聖徒个呼求，以及對教皇个尊崇，攏是撒但用來引誘人民个心思離開上帝搭佢个聖子个詭計。爲着成就佢哋个敗亡，佢竭力要使佢哋个注意離開獨獨藉着伊纔能尋着救恩个主。佢會引導佢哋歸向任何一樣物事，只要該樣物事能頂替該一位曾講過：「凡勞苦擔重擔个人，攏來就我；我必使恁得安息。」馬太福音 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.
“撒但一向不断用力，欲要歪曲上帝个品格、罪个本性，以及大斗争当中真正关系重大个问题。伊个诡辩减轻了人对上帝律法所当尽个义务，也叫人有了犯罪个放纵。同时，伊又叫人怀抱对上帝个错误观念，致使伊拉对祂生出惊惧同怨恨，而弗是生出爱。伊自家品格里所固有个残忍，也归到创造主身上；这种残忍又具体表现于种种宗教制度之中，并见之于各样崇拜个方式。如此，世人个心思就受了蒙蔽，撒但便得着伊拉，叫伊拉做伊个工具，向上帝争战。由于对上帝属性个曲解，异教列国竟被引到相信：要得着神明个恩眷，必须献上人祭；于是在各样偶像崇拜个形式之下，种种骇人个残酷之事就被实行出来。”
“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.
「羅馬天主教會，將異教摎基督教个形式聯合起來，並且像異教一樣，曲解上帝个品格，便採用了同樣殘酷、同樣令人髮指个手段。在羅馬掌權个日子裡，有各種酷刑器具，用來強迫人贊同伊个教義。對於弗肯承認伊个要求个人，有火刑柱等候渠等。還有大規模个屠殺，若弗等到審判顯明，永遠弗會有人曉得其實情。教會个顯貴，在撒但──渠等个主人──个指使下，專心研究發明各種方法，要使受害者遭受盡可能最大个痛苦，卻又弗使其性命立刻斷絕。在許多情形之下，這種地獄般个折磨程序，一再重複，直到人類忍耐个極限；直等到天性放棄掙扎，受苦者才把死亡看作甜美个解脫。」
“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.
“介便是罗马个敌对者所遭着个命运。对伊个附从者，伊有鞭挞个管教、有饥饿到奄奄一息个折磨，也有一切想得到、叫人心寒个肉身苦修。为着求得天个恩宠，忏悔者用违背自然律来违背上帝个律法。伊拉受教，要割断伊所设立、原是要赐福并使人个尘世寄居得着喜乐个种种联系。坟场里埋着几百万个牺牲者；伊拉一生徒然用力，要制伏自家天然个情感，要压抑一切对同类个同情思想搭感受，因为这些物事受看作是冒犯上帝个。”
“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.
「若是㑚要明白撒但所定意个残酷——伊个残酷几百年当中所显出来个，并弗是在阿些从来呒没听见过上帝个人中间，倒是正在基督教世界个中心，并且遍及其全境——㑚只消看看罗马教主义个历史就够了。借着者个庞然个迷惑制度，恶个王子达成伊个目的，叫上帝受羞辱，叫人类陷于凄惨。及至㑚看见伊怎样乔装改扮，并且借着教会领袖来成就伊个工作，㑚就会更明白，伊为啥对于《圣经》怀着恁大个仇恨。若是者本书被人诵读，上帝个怜悯同慈爱就要显明出来；人也会看见，伊并呒没将者些沉重个担子加勒人身浪。伊所要求个，不过是一颗破碎痛悔个心，一种谦卑、顺服个灵。」
“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.
「基督喺伊个生活当中，勿曾留下一点榜样，叫男男女女把自家关勒修道院里，借此好配得上天国。伊也从来呒没教训过人，爱同情必须受压抑。救主个心里充满了爱。人越是亲近道德个完全，伊个感觉就越敏锐，对罪个知觉就越尖锐，对受苦之人个同情也就越深。教皇自称是基督个代表；然而伊个品格，拿来同咱个救主相比，究竟如何？基督可曾有过，因为人勿向伊献上作为天上君王所当得个敬奉，就把人交付监牢，抑或施以酷刑？可曾听见伊个声音，定那些勿接受伊个人于死罪？当伊被撒马利亚一个村庄里个人轻慢个辰光，使徒约翰满怀愤慨，便问道：『主啊，祢要勿要我们吩咐火从天上降下来，烧灭伊拉，像以利亚所做个一样？』耶稣带着怜悯看着伊个门徒，责备伊严酷个灵，说：『人子来，勿是要灭绝人个性命，乃是要拯救。』路加福音 9:54, 56。伊所显明个精神，同基督所显明个精神相比，差别何其大也；而这，正是伊所自称个代表所流露出来个精神。」
“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.
“羅馬教會現下對世界顯出一副堂皇面貌，用種種辯解掩蓋伊可怖殘酷个歷史記錄。伊已披上基督樣式个衣袍；總歸伊並無改變。教皇制度凡係往古時代所有个每一條原則，今朝依然存在。喺最黑暗時代捏造出來个道理，現下還是執持弗捨。勿要讓任何人自家欺哄自家。今朝新教徒恁般情願尊崇个教皇制度，就是宗教改革時代統治世界个同一個教皇制度；當時上帝个僕人冒著性命危險挺身而出，揭露伊个罪惡。伊仍舊有同樣个驕傲與僭妄，自居於列王與王公之上，並且妄稱上帝个特權。伊个精神，今朝並弗比當年扼殺人類自由、屠害至高者聖徒个時候，少一分殘酷與專橫。”
“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?
“教皇制度正是预言所宣告伊要成为个样子：末后辰光个背道。2 Thessalonians 2:3, 4。佢个政策里向有一部分，就是装做最能够达到伊目的个性格；不过喺变色龙般多变个外表底下，伊藏牢蛇个弗变毒性。‘对于异端，搭有异端嫌疑个人，信用弗应当遵守。’（Lenfant, volume 1, page 516）伊是介样宣告个。难道介个权势——伊一千年个记载，是用圣徒个鲜血写成个——现在倒要承认伊是基督教会个一部分么？”
“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.
“喺新教國家當中，有人提出天主教同新教个差異，比起從前來已經弗再恁大，迭種講法並非全無緣故。實在發生了變化；但迭種變化並弗喺教皇制度本身。天主教確實同現今許多新教頗為相像，因為新教自宗教改革家个時代以來，已經大大墮落了。
“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.
「當新教各教會一直徠尋求世界个歡心辰光，虛假个仁愛就蒙蔽了伊拉个眼睛。伊拉看勿出，反倒當作對一切邪惡總歸要往好裡想；而其必然个結果，就是伊拉到末了終必把一切良善都看作邪惡。伊拉勿但無沒站牢，來維護那一度交付聖徒个信仰；現今倒像是向羅馬為伊辯白，為自家從前對伊所抱个不夠寬容个看法來致歉，還要求伊赦免伊拉个偏狹。」
“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.
“一大班人，甚至连对罗马教勿抱好感个人，也几乎看勿出伊个势力搭影响有啥危险。许多人主张，中世纪辰光里普遍个智识搭道德黑暗，助长了伊个教条、迷信搭压迫个流行；而近代更加发达个智识、知识个普遍传播，以及宗教事务上日益增长个宽容精神，拦阻了偏狭搭专制个死灰复燃。人一想到此种景况会出现勒此个开明时代，就要加以讥笑。确然，今世代正有大光照耀，就是智识上、道德上、宗教上个大光。上帝圣言敞开个篇页中，从天上所发个光已经照临世界。然而必须牢记，所赐个光越大，那些曲解并拒绝此光之人个黑暗也越大。”
“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.
「若是以祈祷个心来研究《圣经》，新教徒就会看清教皇制个真实本相，也会因此憎恶并远避伊；但是，有许多人自以为聪明，觉得用弗着谦卑寻求上帝、好叫自家得着引进真理。伊拉虽则以自家有光照自夸，实际上却无论对《圣经》或对上帝个大能，都一无所知。伊拉必须寻着一种法子来平息自家个良心，于是就去寻求那种最弗属灵、也最少叫人自卑个东西。伊拉所要个，是一种忘记上帝个法门，却还可算作记念伊个法门。教皇制正好适合满足这一切人个需要。伊为两等人预备好了，几乎把全世界个人都包括进去——一等是想靠自家个功德得救个人，一等是想仍旧活在罪中而得救个人。其权势个奥秘，就在此地。」
“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.
「大知識黑暗个一日，已經顯明是有利於教皇制个成功。將來還要證明：大知識光明个一日，也同樣有利於伊个成功。往昔个世代裡，人若無上帝个聖言，也無真理个知識，伊拉个眼睛就予蒙住，成千上萬个人陷落網羅之中，弗看見為伊拉脚前張設个網。到了今世，有許多人个眼睛反倒予人間推測个炫目光彩所迷惑，卽是「冒稱為科學个科學」；伊拉辨弗出其網，也像蒙眼个人一樣，輕易地走進去。上帝原定，人个理智能力應當看作是從創造主而來个恩賜，並當用來事奉真理與公義；但若驕傲與野心予人懷抱，而人又將自家个理論高舉在上帝聖言之上，咁樣，智識所能造成个禍害，就比無知更大。如此，現今個假科學，因其動搖人對《聖經》个信心，將要在為接納教皇制鋪平道路這一點上，證明與黑暗時代裡藉着扣留知識、為其擴張勢力開路一樣成功。」
“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.
“今朝美国所进行个运动，是要替教会个制度搭礼俗争取国家个扶持；喺此事体浪，抗罗宗正顺着天主教徒个脚踪来行。非独如此，伊拉还替教廷打开门户，叫教皇制度得以喺新教个美国重新夺回伊喺旧世界所失脱个至尊权柄。使此一运动更有重大意义个，就是所谋求个主要对象，乃是强制守礼拜日——此一习俗原是出于罗马，而罗马也宣称其是伊权威个记号。渗透于新教各教会之中个，正是教皇制度个精神——就是顺从世俗风俗个精神，就是把人个遗传看得高过上帝诫命个精神；而此种精神正引导伊拉去做教皇制度先前所做过个同样工作，就是高举礼拜日。”
“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.
“读者若要明白将来近在眼前个争战里所要运用个手段，只消去追寻罗马在往古为着同一目的所用过个办法个记录。伊若要晓得，教皇派同新教徒联合起来，将要怎样对待那些拒绝伊拉教条个人，就让伊看一看罗马在安息日同维护安息日者身上所显出来个精神。 ”
“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.
“王室詔令、普世會議，以及由世俗權力維持个教會法規，乃是異教節期喺基督教世界裡取得尊榮地位个一步一步階梯。頭一條公開強制人守禮拜日个措施，就是君士坦丁所頒布个法律。（主後321年）該項詔令命令城鎮居民喺『可敬个太陽之日』休息，卻准許鄉間之人繼續從事農業勞作。這條法令雖然實際上是一條異教法令，然而喺君士坦丁名義上接受基督教之後，仍由皇帝加以施行。”
“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.
“王家个命令既然弗能代替神圣个权柄，优西比乌——一个寻求君王欢心个主教，也就系君士坦丁个特别朋友搭奉承者——就提出主张，说基督已经将安息日转移到礼拜日。为着证明此项新教义，连一条圣经个见证也呒没拿出来。优西比乌自家也无意之中承认了伊个虚假，并且指出了此种变更个真正作者。伊说：‘凡一切在安息日所当行个事体，我拉已经把伊转移到主日。’——Robert Cox, Sabbath Laws and Sabbath Duties, page 538. 但是，礼拜日个论证，虽则全无根据，却助长了人去践踏主个安息日个胆量。凡一切想要得着世界尊荣个人，都接受了此种流行个节期。”
“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.
「教皇制一經牢固建立，尊崇星期日个工作就接續推行。起先，百姓除咾赴教會个時候以外，仍舊從事農務，七日也還當作安息日看待。然而，變更卻穩步推行。擔任聖職个人，奉禁喺星期日爲任何民事爭訟作出裁斷。未過幾久，無論何等身分个人，攏受命喺星期日停止一切尋常勞作；自由民違者罰金，僕役則受鞭笞。後來又頒下法令：富有人若違抗，當喪失其產業之一半；再後來，若仍舊頑梗不服，就要使伊等淪爲奴隸。下層百姓則當受永遠放逐。」
“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.
「神蹟也被徵調來效力。眾多奇事當中，有一樁傳說：有一個農夫，正待禮拜日去犁伊個田，拿一塊鐵器去揩淨伊個犁；該塊鐵器就牢牢黏勒伊手裡，兩年之久伊攏帶勒身邊，『受盡極大个痛苦和羞辱。』——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.
“后来教皇下谕，命各堂区个司铎应当劝戒凡违犯主日个人，劝伊拉去教堂，诵念祈祷，免得伊拉自家并邻舍招致某种重大个灾祸。有一回教会会议提出了一个论据；此论据后来被广泛采用，甚至连新教徒也拿来用：因为有人在主日做工个辰光被雷击杀，所以此日必定就是安息日。‘显然可见，’各主教说道，‘天主因伊拉忽略此日，向伊拉所发个忿怒是何等之大。’于是又发出呼吁，叫司铎与传道人、君王与亲王，并一切忠信个百姓，‘尽伊拉所能，竭力用功，务要使此日恢复其尊荣，并为着基督教个体面，在将来更加虔诚地遵守此日。’——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.)
“議會个法令既證明弗夠，儕向世俗政權懇求，望其頒布一道詔令，叫百姓心裏生出恐懼，並強迫伊拉佇禮拜日停止做工。佇羅馬所開个一埸會議中，先前一切決議攏用更加有力、更加莊嚴个方式重新確認。此等決議也收入教會法典之中，並由民事當局施行於幾乎整個基督教世界。（見 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.
“然而，遵守礼拜日无《圣经》权柄个事实，仍旧引起了勿小个窘迫。众人质问伊拉先生，有啥权利撇开耶和华明明白白个宣告：‘第七日是耶和华——侬上帝个安息日’，转去尊崇太阳个日子。为着补足《圣经》见证个缺乏，就需要另想别样个权宜之计。约莫十二世纪末，有一个热心拥护礼拜日个人，曾到英格兰个众教会去访问；忠心为真理作见证个人抵挡了伊，所以伊个努力全无结果，伊就暂时离开该国，四面寻思有啥办法好强行推行伊个教训。等伊转来个辰光，所缺个物事已经补上了；伊后来个劳碌，也就得到更大个成功。伊带来一卷文书，自称是从上帝本身那里来个，内中载有遵守礼拜日所需要个命令，还附带可怕个威吓，用来惊吓勿顺从个人。该份宝贵文书——像伊所扶持个制度一样，乃是卑劣个伪造品——据说是从天上掉落下来个，并且是在耶路撒冷、各各他、圣西面个祭坛上寻着个。然而事实上，伊个出处乃是罗马个教皇宫。为着推进教会个权势搭兴盛而施行个欺诈搭伪造，在历世历代，向来都被教皇等级制度看作合法个。”
“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.)
“該卷禁阻人自禮拜六午後第九個鐘頭、卽下晝三點起，一直到禮拜一日出為止做工；其權威並宣稱曾藉多般神蹟得着證實。又有傳聞講，凡超過所指定辰光做工个，便會忽然害着癱瘓。有一個磨坊主想要磨伊个穀子，卻看見流出來个勿是麵粉，反倒是一股血流；雖然水勢湍急，磨輪仍舊停牢弗轉。有一個婦人把麵團放進烘爐，拿出來个辰光，雖然爐子極熱，麵團仍舊是生个。另有一個婦人，喺第九個鐘頭已經預備好要烤个麵團，卻定意擱到禮拜一再烤；到第二日，伊發覺那些麵團已經藉神力做成麵包並烤好。有一個男人喺禮拜六第九個鐘頭以後烤麵包，第二朝伊掰開个辰光，發見有血從裏向外湧出。主張禮拜日个人，正是用這一類荒謬而迷信个捏造，想要建立其神聖性。（見 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.
「吂蘇格蘭，搭英格蘭一樣，通過將古時安息日个一部分搭主日聯結起來，對主日个更加尊重得著了保障。毋過，所規定應當守為聖个辰光卻有差異。蘇格蘭國王个一道敕令宣告：『禮拜六中午十二點起應當算作聖辰，』並且，任何人自該時起直到禮拜一早晨，都弗應從事屬世个營生。——Morer，290、291頁。」
“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.
“然而，尽管人为着确立礼拜日个神圣性费尽了一切努力，教皇派自家还是公开承认：安息日有上帝个权威，而拿伊替代安息日个制度却是出于人。十六世纪辰光，一个教皇会议明白宣告：‘让一切基督徒记牢：第七日是上帝所分别为圣个；接受并遵守伊个，勿单是犹太人，也包括一切自称敬拜上帝个人；不过我拉基督徒已经把伊拉个安息日改做主日了。’——同上，281—282页。凡是擅自动上帝律法个人，并勿是勿晓得伊拉所做个工作究竟是啥个性质。伊拉是存心故意把自家摆勒上帝之上。”
“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.
“羅馬對待弗同意伊个人个政策，有一則觸目驚心个例證，顯明勒瓦勒度派長久而血腥个迫害當中；其中有些人是守安息日个。還有別樣人，也為著忠於第四條誡命，受著同樣个苦難。埃塞俄比亞同阿比西尼亞教會个歷史，尤其有重大个意義。勒黑暗時代个幽暗當中，中非个基督徒失脫了世人个眼目，也畀世界所忘記；伊拉勒好多世紀當中，享有自由，得以實行伊拉个信仰。然而，到末後羅馬終於曉得了伊拉个存在，阿比西尼亞个皇帝也弗久就受迷惑，承認教皇是基督个代表。其後，別樣个讓步也接踵而來。
“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.
有一條諭令發出，嚴禁遵守安息日，並以最嚴酷个刑罰相威嚇。（參看 Michael Geddes，《Church History of Ethiopia》，第311、312頁。）但是，教皇个暴政弗久就變成功一副壓迫難當个軛，以致阿比西尼亞人決意要從自家个頸項浪掙脫伊。經過一場可怕个鬥爭，羅馬教徒從伊拉个疆土裡向被驅逐出去，古老个信仰也恢復了。諸教會為自家个自由歡喜快樂，並且伊拉從來弗曾忘記伊拉所學著个教訓，就是關於羅馬个欺騙、狂熱，以及專制个權勢。㑚伊拉孤立个國度裡，伊拉甘心仍舊停留，弗為其餘个基督教世界所知。
“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.
“非洲个教会遵守安息日，像罗马教廷在伊完全背道之前所遵守个一样。伊拉为着顺服上帝个诫命，守第七日；同时也照着教会个惯例，礼拜日弗做工。罗马一得着至高个权柄，就践踏了上帝个安息日，为要抬高伊自家个日子；但非洲个教会隐蔽了将近一千年，并呒没参与此种背道。等到伊拉落在罗马个权势之下辰光，就受逼迫，放弃真个安息日，抬高假个安息日；但伊拉一旦重新得着独立，就再归回顺服第四条诫命。”
“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.
「遮些過去个記錄，清清楚楚顯明咾羅馬對眞安息日及其維護者个仇視，並顯明伊為著尊崇伊所設立个制度所採用个手段。上帝个聖言教導我儕，當羅馬天主教徒搭新教徒為著高舉禮拜日而聯合个辰光，遮些場景還要重演。」
“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.
《启示录》第十三章个预言宣告：夫个由羊羔角个兽所代表个势力，将会使“地搭住勒其上个人”敬拜教皇权——也就是夫搭“像豹个兽”所象征个权势。夫只有两角个兽还要对“住勒地上个人”讲，“叫伊拉替兽造一个像”；并且，进一步，伊还要命令所有个人，“无论小大、贫富、自主个、为奴个”，都来受兽个印记。《启示录》13:11–16。已经显明，美国就是夫个由羊羔角个兽所代表个势力；并且，当美国强制人遵守星期日，而罗马宣称此乃承认其至上权柄个特别标志辰光，夫个预言就要应验。然而，勒夫种向教皇权致敬个事体上，美国并弗是独自一个。罗马勒从前承认其统治个列国当中个影响，仍旧远远弗曾消灭。并且，预言预告其权势要恢复。“我看见兽个七头里向有一个，像受了死伤一样；伊个死伤却医好了，全地个人都希奇，跟从那兽。”第3节。夫个致命之伤个加诸，正是指教皇权勒1798年个倾覆。此后，先知讲：“伊个死伤却医好了，全地个人都希奇，跟从那兽。”保罗明明白白讲，“大罪人”要存留到主第二次降临个辰光。《帖撒罗尼迦后书》2:3–8。直到时间个极末，伊还要继续行欺骗个工作。启示者也宣告，并且同样是指着教皇权讲个：“凡住勒地上个人，名字弗曾记勒生命册上个，都要拜伊。”《启示录》13:8。无论勒旧世界还是勒新世界，教皇权都要因着人对星期日制度所献个尊崇而受敬拜；而夫个制度，单单建立勒罗马教会个权威之上。
“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.
「自十九世纪中叶以来，美利坚合众国个预言研究者一直向世界提出此项见证。于今朝所发生个事件当中，可以看着一种迅速个进展，正走向此项预言个应验。新教个教师，对于守星期日，同教皇制度个领袖一样，一面声称有神圣权威，一面却同样缺乏《圣经》个根据；彼等曾捏造神迹，用以补替来自上帝个诫命。关于上帝个审判之所以临到世人身上，乃是因其干犯星期日安息日个主张，还要一再重复；现在已经开始受人力主张。并且，一场强制遵守星期日个运动，正在迅速扩展。」
“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?
「羅馬教會喺伊狡黠同詭詐方面，實在奇妙。伊會看得出將要發生個事。伊靜候時機，因為伊看見新教各教會喺接受虛假个安息日上向伊致敬，並且伊拉也正預備用伊自家從前日子裡所用過个手段來強制推行伊。那些拒絕真理之光个人，終究還要尋求這自稱無謬之權勢个幫助，好抬舉一個原出於伊个制度。伊會何等爽快地來幫助新教徒做這件事，實在勿難猜度。比起教皇方面个領袖來，還有啥人更曉得怎樣對付那些弗順服教會个人呢？」
“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.
羅馬公教會，連同伊喺全球各處个一切分支，構成一個受教宗宗座統制、並且係為着服事其利益而設計个龐大組織。伊喺天下各國个數百萬領聖體者，受着教導，要看自家係受約束、當向教宗效忠。無論伊拉个國籍抑或伊拉个政府係啥个，伊拉都當把教會个權柄看得高過一切別樣權柄。雖然伊拉可能宣誓、保證對國家忠誠，然而喺這宣誓背後，還有一個順服羅馬个誓願；靠着這個誓願，凡一切有害於羅馬利益个誓約，伊拉都得以免除。
“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.
“歷史見證伊用狡黠又鍥而弗捨个手段，將自家漸漸滲入列國个事務；一朝得著立足之地，就進一步推行伊自家个目的，哪怕王侯與人民因之敗亡，也在所不顧。公元一二〇四年，教皇英諾森三世自阿拉貢國王彼得二世勒取了下列這段異常个誓詞：『我，阿拉貢人之王彼得，宣認並應許，永遠忠誠並順服於我主英諾森教皇，於伊个公教繼承人，以及羅馬教會；並且忠實保守我个王國常在伊个順服之下，捍衛公教信仰，並迫害異端邪惡。』——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．箇搭同羅馬教宗權柄个主張相合：『伊有合法个權柄廢黜皇帝』，並且『伊也會赦免臣民對弗義統治者个效忠義務。』——Mosheim，第3卷，第11世紀，第2部，第2章，第9節，註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.
“并要记牢，罗马所自夸个，就是伊永勿改易。格列高利七世搭英诺森三世个原则，到今朝还是罗马天主教会个原则。若是伊只消有此等权柄，今朝也会搭往昔几个世纪一样，用同样个劲道去实行。新教徒实在弗大晓得，伊拉提议在抬高礼拜日个事工上接受罗马个帮助，究竟是在做啥。正当伊拉一心要成就自家个目的之辰，罗马却是在图谋重新建立伊个权势，收复伊所失落个至尊地位。只要在美国一经立定此项原则：教会可以运用或操纵国家个权力；宗教上个遵守可以由世俗法律来强制；总而言之，教会搭国家个权威要来辖制良心——则罗马在此国个胜利就有把握了。
“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.
“上帝个道已经提出对即将来到个危险个警告；若是拨伊看做闲事，基督新教世界总要晓得罗马个用意究竟是啥辰光，单单到脱身陷阱已经来勿及个辰光。伊静悄悄里向权势增长。伊个道理正在立法机关、教会当中，并勒人个心里发挥影响。伊正勒隐密个所在堆起伊高大坚固个建筑；勒这些地方里，伊从前个逼迫还要重新上演。伊暗暗里、神勿知鬼勿觉地加强伊个势力，为着到辰光一到好推进伊自家个目的，等候伊出手。伊所巴望个，不过是一块有利个地步；而这一块地步，已经勒拨伊了。阿拉勿久就要看见，也要感觉着罗马势力个用意是啥。凡信从并顺服上帝道个人，因此总要招致羞辱搭逼迫。”《善恶之争》，563–581。