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.
Àkàwé àwọn wúńdíá mẹ́wàá ni a tún sọ ní pátápátá gẹ́gẹ́ bí ó ti wà nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì. Habakuku orí kejì gbé ọkàn àkàwé náà kalẹ̀ nígbà tí ó tọ́ka sí ìran náà tí ń sọ̀rọ̀ ní ìkẹyìn.
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.
Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì jẹ́ kí ó yé kedere lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kò sì ní purọ́: bí ó tilẹ̀ pẹ́, dúró de e; nítorí dájúdájú yóò dé, kò ní pẹ́. Kíyèsi i, ọkàn ẹni tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Habakkuk 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Ẹsẹ̀ kọkànlélógún nínú Dáníẹ́lì orí kọkànlá pẹ̀lú ń tọ́ka sí “àkókò tí a yàn.”
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.
Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà fún ṣíṣe búburú, wọn yóò sì máa sọ irọ́ níbi tábìlì kan náà; ṣùgbọ́n kò ní yọrí sí rere: nítorí ìkẹyìn ṣì wà fún àkókò tí a ti yàn. Danieli 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.
“Iran” tí Róòmù fi ìdí rẹ̀ múlẹ̀ jẹ́ fún “àkókò tí a yàn,” àwọn ọba méjì tí ọkàn wọn wà láti ṣe ìkà, tí wọ́n sì ń sọ irọ́ ní tábìlì kan náà, ń ṣàfihàn àmì ọ̀nà àsọtẹ́lẹ̀ kan tí ó dé kí iran náà tó “sọ̀rọ̀.” Kí àkókò tí a yàn tó dé, ọba méjì ń sọ “irọ́”; ṣùgbọ́n nígbà tí iran náà bá sọ̀rọ̀ ní àkókò tí a yàn, kì í parọ́. Àkókò tí a yàn náà ni òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà, ìpàdé náà ní tábìlì sì ń samisi ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ kan. “Iran” náà ni a mú ṣẹ ní inú ìtàn ní òfin Ọjọ́ Àìkú, ṣùgbọ́n a fi ìdí rẹ̀ múlẹ̀ ṣáájú òfin Ọjọ́ Àìkú. Èyí hàn gbangba, nítorí a sọ fún àwọn olóòótọ́ kí wọ́n dúró de iran náà, a sì tún sọ fún wọn kí wọ́n tẹ̀ jáde nípa iran náà. Wọn kò lè tẹ̀ ẹ́ jáde ṣáájú ìmúṣẹ́ iran náà bí a kò bá tíì fi ìdí iran náà múlẹ̀.
Jeremiah represents those who “wait” for the vision:
Jeremiah dúró fún àwọn tí ń “dúró” de ìran náà:
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.
Olúwa, ìwọ mọ̀; rántí mi, kí o sì bẹ mí wò, kí o sì gbẹ̀san fún mi lórí àwọn tí ń ṣe inúnibíni sí mi; má ṣe mú mi lọ nítorí ìfaradà pípẹ́ rẹ: mọ̀ pé nítorí rẹ ni mo ti jìyà ẹ̀gàn. A rí àwọn ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí orúkọ rẹ ni a fi pe mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. N kò jókòó ní àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni n kò yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí o ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdákẹ́, tí ọgbẹ́ mi sì jẹ́ aláìláradá, tí kò fẹ́ gba ìwòsàn? Ṣé ìwọ yóò ha jẹ́ fún mi gẹ́gẹ́ bí èké, àti bí omi tí ń tànjẹ? Nítorí náà bayii ni Olúwa wí, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú ohun ẹ̀gàn, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọn padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì fi ọ ṣe odi idẹ tí a fi ààbò yíká fún àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò ṣẹ́gun rẹ: nítorí mo wà pẹ̀lú rẹ láti gbà ọ là àti láti yọ ọ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ kúrò lọ́wọ́ àwọn ènìyàn búburú, èmi yóò sì rà ọ padà kúrò lọ́wọ́ àwọn alágbára ìbànújẹ. Jeremiah 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.
Òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà ni ibi tí ààmì “ìrántí” ti jẹ́ àmì sí. Níbẹ̀ ni Sábáàtì tí a gbọ́dọ̀ máa rántí nígbà gbogbo di kókó àdánwò ìkẹyìn. Níbẹ̀ ni a ti rántí aṣégbè Tírè, ẹni tí a ti gbàgbé. Níbẹ̀ ni Ọlọ́run rántí ẹ̀ṣẹ̀ Bábílónì, ó sì fi ìdájọ́ ìlọ́po méjì fún un.
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.”
Àmì-ọ̀nà tí ìsọ̀rọ̀ wà ni òfin ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà, nítorí ibẹ̀ ni ẹranko ayé náà “ń sọ̀rọ̀” bí dragoni. Ní àmì-ọ̀nà kan náà ni kẹ́tẹ́kẹ́tẹ́ nínú ìlà àsọtẹ́lẹ̀ Balaamu “ń sọ̀rọ̀.” Nígbà tí a bí Johanu Oníbatisiti, baba rẹ̀, Sakaria, ẹni tí a ti fi ìdènà ọ̀run dè láti máa sọ̀rọ̀, “ń sọ̀rọ̀.”
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.
Ó sì ṣẹlẹ̀ pé ní ọjọ́ kẹjọ ni wọ́n wá láti kọ ọmọ náà ní ilà; wọ́n sì pè é ní Sakaria, gẹ́gẹ́ bí orúkọ baba rẹ̀. Ṣùgbọ́n ìyá rẹ̀ dáhùn, ó sì wí pé, Rárá; ṣugbọn Johanu ni a ó máa pè é. Wọ́n sì wí fún un pé, Kò sí ẹni kankan nínú ìbátan rẹ tí a ń pè ní orúkọ yìí. Wọ́n sì fi àmi ṣe fún baba rẹ̀, bí ó ti fẹ́ kí a máa pè é. Ó sì béèrè fún àkọsílẹ̀, ó sì kọ ọ́ pé, Johanu ni orúkọ rẹ̀. Ẹnu sì yà gbogbo wọn. Lójúkan náà ni a sì tú ẹnu rẹ̀ sílẹ̀, ahọ́n rẹ̀ sì bọ́, ó sì sọ̀rọ̀, ó sì yin Ọlọ́run. Luku 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.
Ní àkókò òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà, ọgbẹ́ ikú ti papacy ni a mú láradá, ó sì di ìjọba kẹjọ tí ó wá láti inú méje, nígbà tí USA, ẹni tí ààrẹ rẹ̀ Donald Trump jẹ́ ààrẹ kẹjọ tí ó wá láti inú méje. Ní àkókò kan náà ni a gbé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún sókè gẹ́gẹ́ bí àsíá. Ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ni ìjọ kẹjọ tí ó wá láti inú méje. Ní òfin Ọjọ́ Àìkú ni a ti fi nọ́mbà mẹ́jọ sí àmì, ó sì jẹ́ ní ọjọ́ kẹjọ ni a kọ Johanu ní ilà, tí Sekaria sì sọ̀rọ̀. Itumọ̀ Sekaria ni pé Ọlọ́run ti “rántí.” Òfin Ọjọ́ Àìkú ni èké ti Sábáàtì tòótọ́ tí a ní láti “rántí.” Ní òfin Ọjọ́ Àìkú ni a “rántí” àgbèrè Tírè. Ní òfin Ọjọ́ Àìkú ni Ọlọ́run “rántí” ẹ̀ṣẹ̀ Babiloni, tí ó sì mú ìdájọ́ rẹ̀ pọ̀ sí i ní ìlọ́po méjì.
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.”
Jeremiah ṣojú fún àwọn tí wọ́n jìyà ìdánwò àkọ́kọ́ náà tí wọ́n sì ń dúró de ìran náà tí ó ń pẹ́ sí i. Ó ṣojú fún àwọn olóòtítọ́ tí wọ́n di ẹnu Ọlọ́run ní àkókò tí a yàn nígbà tí ìran náà bá sọ̀rọ̀ tí kò sì purọ́. Ìran náà tí ń sọ̀rọ̀ ní àkókò tí a yàn ni àwọn ọba méjì tí ń pa irọ́ fún ara wọn lórí tábìlì kan ṣáájú rẹ̀. Ìṣẹ̀lẹ̀ náà ṣáájú òfin Ọjọ́ Àìkú, nítorí náà ó ṣẹlẹ̀ nínú ìtàn Panium gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún, èyí tí ó sì jẹ́ àkókò kan náà nígbà tí “àwọn ọlọ́ṣà ènìyàn” fi múlẹ̀ “ìran” náà.
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.
Ní àkókò wọ̀nyẹn, ọ̀pọ̀ ènìyàn yóò dìde sí ọba gúúsù; àwọn oníjàgídíjàgan nínú àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà ṣẹ; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 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.
Àwọn “adigunjalè” náà ni Róòmù, àti pé Róòmù ní ọjọ́ ìkẹyìn ni Kátólíìkì. Póòpù ni ó mú ìran náà dúró ṣinṣin, ó sì ṣe bẹ́ẹ̀ ní àkókò tí ó ṣáájú òfin Ọjọ́-Àìkú díẹ̀. Ó ṣe bẹ́ẹ̀ nípa fífi ara rẹ̀ sínú ogun Panium níbi tí Trump ti borí Putin. Ogun náà ṣẹlẹ̀ ní ọdún 200 BC, ọdún kan náà tí Róòmù keferi wọ inú ìtàn àsọtẹ́lẹ̀. Pompey Ńlá ṣẹ́gun Jerúsálẹ́mù ní 63 BC. Ìṣẹ̀lẹ̀ yìí ṣẹlẹ̀ nígbà ìpolongo ogun rẹ̀ ní Ìlà-Oòrùn, nígbà tí ó dá sí ogun abẹ́lé láàárín àwọn arákùnrin Hasmonean, Hyrcanus II àti Aristobulus II. Pompey gba ti Hyrcanus II, ó yí Jerúsálẹ́mù ká, nígbẹ̀yìn-gbẹ́yín sì gba ìlú náà lẹ́yìn ìdótì oṣù mẹ́ta. Èyí fi òpin sí òmìnira Judea, ó sì jẹ́ ìbẹ̀rẹ̀ ìṣàkóso Róòmù lórí agbègbè náà, èyí tí yóò di agbègbè ìpínlẹ̀ kan lábẹ́ ìṣàkóso Róòmù nígbà tí ó yá.
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.
Kí òfin Ọjọ́ Àìkú tó dé, póòpù ń bẹ̀bẹ̀ sínú ìtàn tí ó ní í ṣe pẹ̀lú ogun Panium. Nígbà tí ó wọ inú ìtàn àsọtẹ́lẹ̀, ìfarahàn rẹ̀ mú ìran náà dúró gẹ́gẹ́ bí ohun tí a ti fi ìdí rẹ̀ múlẹ̀; ìran náà ni yóò sì tún “sọ̀rọ̀” ní “àkókò tí a yàn” ti òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà. “Ìran” tí ó lọ́ra ni àsọtẹ́lẹ̀ tí kò ṣẹ, èyí tí ó samisi ìbẹ̀rẹ̀ àkókò ìdádúró nínú òwe àwọn wúńdíá mẹ́wàá. Ó tún samisi dídé angẹli kejì nínú àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá. Àsọtẹ́lẹ̀ tí kò ṣẹ ni ó mú àkókò ìdúróde wá, pẹ̀lú ìṣírí láti “dúró” de ìmúṣẹ rẹ̀, bí ó tilẹ̀ jẹ́ pé ó lọ́ra.
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.
Nínú ìtàn àwọn Millerite, àkókò ìdádúró náà parí níbi ìpàdé àgọ́ Exeter láti ọjọ́ kọkàndínlógún oṣù Kẹjọ títí di ọjọ́ kẹtàdínlógún, 1844. Ìrẹ̀wẹ̀sì kan tí ìsọtẹ́lẹ̀ tí ó kùnà mú wá, tí ó sì ṣí ìgbà ìdúró kan sílẹ̀ tí a pèsè láti mú ìwà pé ní inú ẹgbẹ́ méjì àwọn wúńdíá, ni àlàyé ìsọtẹ́lẹ̀ tí ó ti kùnà tẹ́lẹ̀ sì tẹ̀ lé e. Àlàyé ní Exeter ń fi àwọn kúlẹ̀kúlẹ̀ tí ó bá ìran náà mu hàn nígbà tí ó bá ṣẹ. Àwọn ànímọ́ kan náà ni a lè rí nínú Matteu orí kẹrìndínlógún, nígbà tí Kristi mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Kesarea Filipi. Láti ìgbà náà lọ Kristi kọ́ àwọn ọmọ-ẹ̀yìn náà ní tààrà nípa ohun tí yóò ṣẹlẹ̀ ní agbelebu.
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.
Látì ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí ó lọ sí Jerúsálẹ́mù, kí ó sì jìyà ọ̀pọ̀lọpọ̀ ohun lọ́wọ́ àwọn àgbààgbà, àti àwọn olórí àlùfáà, àti àwọn akọ̀wé, kí a sì pa á, kí a sì jí i dìde ní ọjọ́ kẹta. Mátíù 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.
Ó yẹ kí a kíyèsi pé ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí wà láàárín ìgbà tí Jésù fi hàn pé Ẹ̀mí Mímọ́ ni ó ti tọ́ Pétérù sọ́nà nínú ìdánimọ̀ rẹ̀ ti Jésù gẹ́gẹ́ bí Kristi, Ọmọ Ọlọ́run alààyè. Lẹ́yìn náà, nígbà tí Kristi bẹ̀rẹ̀ sí í kọ́ wọn nípa àgbélébùú tí ń bọ̀, Pétérù tako ìhìnrere náà, Kristi sì pè Pétérù ní Sátánì. Ìhìnrere tí a tú èdìdì rẹ̀ nígbà tí a fi ìran náà múlẹ̀ ń mú ìpele méjì ti àwọn olùjọsìn jáde, tí Pétérù dúró fún wọn méjèèjì.
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 Filipi ni Panium, àwọn méjèèjì sì ń tọ́ka sí àkókò tí a yàn ti àgbélébùú nínú ìlà Kristi, October 22, 1844 nínú ìtàn àwọn Millerite àti òfin Sunday lónìí. Panium, Caesarea Filipi àti àpéjọ àgọ́ Exeter jẹ́ àmì òpópónà àsọtẹ́lẹ̀ kan náà. Ní àmì òpópónà yìí ni a ti fi ìran náà múlẹ̀ pẹ̀lú ìfihàn póòpù sínú ìtàn náà. Ìmúlélẹ̀ ìran náà ṣáájú àkókò tí a yàn, nítorí Caesarea Filipi ṣáájú àgbélébùú, àpéjọ àgọ́ Exeter ṣáájú October 22, 1844, àti Panium ní ọdún 200 BC ṣáájú Pompey ṣẹ́gun Jerusalẹmu ní ọdún 63 BC. Ní ìgbà kan ṣáájú òfin Sunday ní USA, póòpù, ẹni tí ó jẹ́ àgbèrè Tire, yóò wọ inú ìtàn àsọtẹ́lẹ̀ ní gbangba. Nígbà tí ó bá ṣe bẹ́ẹ̀ ni a ti fi ìran náà múlẹ̀.
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.
A ti fi ìran náà múlẹ̀ nínú ogun aṣojú kẹta ti orí kọkànlá. Ogun aṣojú àkọ́kọ́ ṣàfihàn ogun aṣojú ìkẹyìn, nítorí náà ogun aṣojú ìkẹyìn yóò ní àwọn àbùdá àsọtẹ́lẹ̀ kan náà gẹ́gẹ́ bí àkọ́kọ́. A óò gba ọba gúúsù kúrò lọ́nà ìgbálẹ̀-kúrò, ẹni tí a ṣojú rẹ̀ nínú orúkọ Vladimir, tí ìtumọ̀ rẹ̀ jẹ́ alákóso àwùjọ, nípasẹ̀ àdéhùn àjọṣepọ̀ láàárín póòpù àti ààrẹ Orílẹ̀-Èdè Amẹ́ríkà. Póòpù ìkẹyìn yóò jẹ́ ẹni kẹjọ tí ó wá láti inú àwọn méje gẹ́gẹ́ bí ìmúṣẹ Ìfihàn orí kẹtàdínlógún, àti ààrẹ ìkẹyìn yóò jẹ́ ẹni kẹjọ tí ó wá láti inú àwọn méje, bẹ́ẹ̀ gẹ́gẹ́ ni asia àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì.
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.
Ìbáṣepọ̀ tó wà láàárín póòpù àti ààrẹ ní ìbẹ̀rẹ̀ jẹ́ “àdéhùn aṣírí,” àti pé àdéhùn ààrẹ kẹjọ àti ẹni ìkẹyìn pẹ̀lú póòpù yóò sì tún jẹ́ “aṣírí,” nítorí ní àkókò yìí a “gbàgbé” àgbèrè Tírè ní ti àsọtẹ́lẹ̀. Àdéhùn tó wà láàárín Reagan àti Póòpù John Paul II jẹ́ aṣírí, ṣùgbọ́n ní àkókò kan náà póòpù di ojú tí a mọ̀ jù lọ lórí ilẹ̀ ayé. Ohun tí a “gbàgbé” nípa àgbèrè Tírè tí ń ṣe panṣágà pẹ̀lú gbogbo àwọn ọba ayé ni àbùdá pàtó kan ti ipò póòpù, èyí tí ó kó gbogbo ẹ̀ṣẹ̀ rẹ̀ jọ sínú ẹ̀ka kan ṣoṣo ti ìṣọ̀tẹ̀. Àbùdá náà ni ẹ̀sìn Kátólíìkì sọ pé ó ní “àìṣeéṣe láti ṣìṣe aṣìṣe.” Òtítọ́ yìí ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bíi pé èmi yóò fi orí kan láti ọ̀dọ̀ Sister White parí àpilẹ̀kọ yìí báyìí. A óò tẹ̀síwájú pẹ̀lú àwọn ìlà-ẹ̀kọ́ wọ̀nyí nínú àpilẹ̀kọ tó kàn, ṣùgbọ́n bí o ṣe ń ka orí tó tẹ̀lé e yìí láti inú The Great Controversy, rántí pé ó fẹ́rẹ̀ẹ́ jẹ́ gbogbo ọmọ ẹgbẹ́ ìgbìmọ̀ àjọṣe Trump ni Roman Catholic, pẹ̀lú àdàpọ̀ Pẹ́ńtíkọ́sítàlì àti ìfọ̀kànsìn tí Franklin Graham ń ní ní gbogbo ìgbà, ẹni tí ó ṣẹ̀ṣẹ̀ ké síta fún àdúrà ní gbangba fún aṣòdì-sí-Kírísítì ti àsọtẹ́lẹ̀ Bíbélì.
“Liberty of Conscience Threatened
“Ominira Ẹ̀rí-Ọkàn Nínú Ẹ̀sùn”
“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!
“Báyìí ni àwọn Pùròtẹ́sítáǹtì ti ń wo ẹ̀sìn Róòmù pẹ̀lú ojú rere tó pọ̀ jù ti àwọn ọdún àtijọ́ lọ. Ní àwọn orílẹ̀-èdè wọ̀nyí níbi tí Kátólíìkì kò ti wà lórí ipò àṣẹ gíga, tí àwọn ọmọ ìjọ Póòpù sì ń tẹ̀lé ọ̀nà ìlàjà kí wọ́n lè jèrè agbára ìfòye, àìbìkítà tí ń pọ̀ sí i wà nípa àwọn ẹ̀kọ́ tí ó ya àwọn ìjọ ìtúnṣe kúrò lọ́dọ̀ àkóso ìjọ Póòpù; èrò náà sì ń gba ilẹ̀ pé, lẹ́yìn ohun gbogbo, a kò yàtọ̀ tó bẹ́ẹ̀ lórí àwọn kókó pàtàkì gẹ́gẹ́ bí a ti rò tẹ́lẹ̀, àti pé ìfaramọ́ díẹ̀ láti ọ̀dọ̀ wa yóò mú wa dé inú òye tó dára jù lọ pẹ̀lú Róòmù. Àkókò kan wà tí àwọn Pùròtẹ́sítáǹtì fi ń ka òmìnira ẹ̀rí-ọkàn sí ohun iyebíye gíga, èyí tí a fi iye ńlá rà. Wọ́n kọ́ àwọn ọmọ wọn láti kórìíra ẹ̀sìn Póòpù, wọ́n sì gba pé láti wá àjọṣepọ̀ pẹ̀lú Róòmù yóò jẹ́ àìṣòótọ́ sí Ọlọ́run. Ṣùgbọ́n bí àwọn ìmọ̀lára tí a ń sọ jáde nísinsin yìí ti yàtọ̀ síra tó!”
“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.
“Àwọn alágbèjà ipò póòpù sọ pé a ti fi èké kàn ìjọ náà, ayé Pùròtẹ́sítáǹtì sì ń tẹ̀ síwájú láti gba ọ̀rọ̀ náà gẹ́gẹ́ bí òtítọ́. Ọ̀pọ̀ ènìyàn ń tẹnu mọ́ ọn pé kò tọ́ láti fi àwọn ìríra àti àìlóye tí ó samisi ìṣàkóso rẹ̀ ní àwọn ọ̀rúndún àìmọ̀kan àti òkùnkùn ṣe ìdájọ́ ìjọ òní. Wọ́n dá ìwà ìkà rẹ̀ tí ó burú gidigidi láre gẹ́gẹ́ bí èso ìwà ìkà àkókò náà, wọ́n sì ń jiyàn pé agbára ọ̀làjú òde-òní ti yí ìmọ̀lára rẹ̀ padà.
“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?
“Ṣé àwọn ènìyàn wọ̀nyí ti gbàgbé ẹ̀tọ́ àìṣèṣe tí agbára onírera yìí ti ń fi ara rẹ̀ hàn fún ọdún ẹgbẹ̀rún mẹ́jọ? Kì í ṣe pé a ti fi ẹ̀tọ́ yìí sílẹ̀ rárá, ṣùgbọ́n ní ọ̀rúndún kẹrìndínlógún a fìdí rẹ̀ múlẹ̀ pẹ̀lú ìdánilójú tí ó lágbára ju ti ìgbàkígbà rí. Bí Róòmù ṣe ń sọ pé ‘ìjọ kò tíì ṣe àṣìṣe rí; bẹ́ẹ̀ ni, gẹ́gẹ́ bí Ìwé Mímọ́, kì yóò sì ṣe àṣìṣe láéláé’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), báwo ni ó ṣe lè kọ àwọn ìlànà tí ó darí ìwà rẹ̀ ní àwọn ìgbà àtijọ́?”
“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.
“Ìjọ póòpù kò ní fi ẹ̀tọ́ tí ó ń sọ pé òun kò lè ṣàṣìṣe sílẹ̀ láéláé. Gbogbo ohun tí ó ti ṣe nínú inúnibíni rẹ̀ sí àwọn tí wọ́n kọ àwọn ẹ̀kọ́ ìgbàgbọ́ rẹ̀, ó kà á sí ohun tí ó tọ́; bẹ́ẹ̀ ni, ṣé kò ní tún ṣe àwọn ìṣe kan náà bí àǹfààní bá wá sí i? Kí a yọ àwọn ìdènà tí àwọn ìjọba ayé ti fi lé e lórí nísinsìnyí kúrò, kí a sì tún fi Róòmù padà sí agbára rẹ̀ àtijọ́, ní kíákíá ni ìjínigbé ìwà-ìkà àti inúnibíni rẹ̀ yóò tún jí dìde.”
“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.’
“Òǹkọ̀wé kan tí a mọ̀ dáadáa sọ báyìí nípa ìwà tí ìjọba àṣẹ gíga Póòpù ń hù ní ti òmìnira ẹ̀rí-ọkàn, àti nípa àwọn ewu tí ó ń halẹ̀ mọ́ Orílẹ̀-Èdè Amẹ́ríkà ní pàtàkì nítorí àṣeyọrí ìlànà rẹ̀: ‘Ọ̀pọ̀lọpọ̀ ènìyàn wà tí ó fẹ́ fi ìbẹ̀rù èyíkéyìí sí Ìjọ Roman Catholic ní Orílẹ̀-Èdè Amẹ́ríkà kàn án sí ìkàkípa tàbí ìwà ọmọdé. Irú àwọn bẹ́ẹ̀ kò rí nǹkan kankan nínú ìwà àti ìdúró Romanism tí ó tako àwọn ilé-iṣẹ́ òmìnira wa, bẹ́ẹ̀ ni wọn kò sì rí nǹkan kankan tí ń fi àmì ewu hàn nínú ìdàgbàsókè rẹ̀. Nítorí náà, ẹ jẹ́ kí a kọ́kọ́ fi díẹ̀ nínú àwọn ìlànà ìpìlẹ̀ ìjọba wa wé ti Ìjọ Kátólíìkì.’”
“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.’
“Òfin Àgbékalẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà ń fi òmìnira ẹ̀rí ọkàn dájú. Kò sí ohun tí ó ṣe iyebíye sí i tàbí tí ó ṣe pàtàkì jù ú lọ. Póòpù Pius IX, nínú Lẹ́tà Àgbáyé rẹ̀ ti ọjọ́ kẹ́ẹ̀ẹ́dógún, oṣù Kẹjọ, ọdún 1854, wí pé: ‘Àwọn ẹ̀kọ́ tàbí ìhùwàsí aṣìṣe tí kò níye lórí tàbí ìkígbe àìníròyìn ní ìtìlẹ́yìn fún òmìnira ẹ̀rí ọkàn jẹ́ àṣìṣe àjàkálẹ̀-arùn tí ó burú jù lọ—àjàkálẹ̀-arùn kan tí, ju gbogbo àwọn mìíràn lọ, a gbọ́dọ̀ máa bẹ̀rù rẹ̀ jù lọ nínú ìpínlẹ̀ kan.’ Póòpù kan náà, nínú Lẹ́tà Àgbáyé rẹ̀ ti ọjọ́ kẹjọ, oṣù Kejìlá, ọdún 1864, fi ègún ṣọ́ọ̀ṣì kàn ‘àwọn tí ń sọ pé òmìnira ẹ̀rí ọkàn àti ti ìjọsìn ẹ̀sìn wà,’ pẹ̀lú ‘gbogbo irú àwọn tí ń tẹ̀síwájú pé ìjọ kò gbọdọ̀ lo agbára.’”
“‘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.’…
“‘Ohùn pàtó tí Róòmù ń lò ní Orílẹ̀-Èdè Amẹ́ríkà kò fi ìyípadà ọkàn hàn. Ó jẹ́ aláfaradà níbi tí kò ti ní agbára. Bí Bishop O’Connor ti sọ pé: ‘Òmìnira ẹ̀sìn ni a kàn ń fara da títí di ìgbà tí a ó fi lè mú òdìkejì rẹ̀ ṣẹ láìsí ewu fún ayé Kátólíìkì.’… Nígbà kan, aríbíṣọ́ọ̀bù St. Louis sọ pé: ‘Ìkọ̀sìn àti àìgbàgbọ́ jẹ́ ẹ̀ṣẹ̀; àti ní àwọn orílẹ̀-èdè Kristẹni, gẹ́gẹ́ bí ní Ítálì àti Sípéènì, fún àpẹẹrẹ, níbi tí gbogbo ènìyàn ti jẹ́ Kátólíìkì, àti níbi tí ẹ̀sìn Kátólíìkì ti jẹ́ apá pàtàkì nínú òfin ilẹ̀ náà, a máa ń fìyà jẹ wọ́n gẹ́gẹ́ bí àwọn ẹ̀ṣẹ̀ mìíràn.’…”
“‘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.
“‘Gbogbo kádínà, áṣíbíṣọ́ọ̀bù, àti bíṣọ́ọ̀bù nínú Ìjọ Kátólíìkì máa ń búra ìfaramọ́ sí póòpù, nínú èyí tí àwọn ọ̀rọ̀ wọ̀nyí wà: “Àwọn aláìgbàgbọ́-èké, àwọn oníyapa, àti àwọn ọlọ̀tẹ̀ sí olúwa wa tí a mẹ́nu kàn (póòpù), tàbí sí àwọn arọ́pò rẹ̀ tí a sọ tẹ́lẹ̀, èmi yóò fi gbogbo agbára mi ṣe inúnibíni sí wọn, èmi yóò sì tako wọn.” ’—Josiah Strong, Our Country, orí 5, ìpínrọ̀ 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.
“Ó jẹ́ òtítọ́ pé àwọn Kristẹni gidi wà nínú àjọṣepọ̀ Roman Catholic. Ẹgbẹẹgbẹ̀rún nínú ìjọ yẹn ni wọ́n ń sin Ọlọ́run gẹ́gẹ́ bí ìmọ̀lẹ̀ tí wọ́n ní ṣe jẹ́ kí wọ́n lè ṣe. A kò jẹ́ kí wọ́n ní ààyè sí ọ̀rọ̀ Rẹ̀, nítorí náà wọn kò mọ òtítọ́. Wọn kò tíì rí ìyàtọ̀ tó wà láàárín ìsìn ọkàn alààyè àti àtẹ̀lé ìṣe àbẹ́ òfo àti àṣà ayẹyẹ lásán. Ọlọ́run fi ìtùnú àánú wo àwọn ọkàn wọ̀nyí, bí a ti kọ́ wọn nínú ìgbàgbọ́ kan tí ń tan ènìyàn jẹ, tí kò sì ń tẹ́ ọkàn lọ́rùn. Yóò mú kí ìtanràn ìmọ̀lẹ̀ gún inú òkùnkùn líle tí ó yí wọn ká. Yóò ṣí òtítọ́ hàn fún wọn gẹ́gẹ́ bí ó ti wà nínú Jésù, ọ̀pọ̀lọpọ̀ sì yóò ṣì gba ipò wọn pẹ̀lú àwọn ènìyàn Rẹ̀.
“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.
“Ṣùgbọ́n Ìjọ Róòmù gẹ́gẹ́ bí ètò kan kò fara mọ́ ìhìnrere Kristi ní báyìí ju bí ó ti rí lọ ní àkókò èyíkéyìí tẹ́lẹ̀ nínú ìtàn rẹ̀. Àwọn ìjọ Pírótẹ́sítà wà nínú òkùnkùn ńlá, bí kò bá rí bẹ́ẹ̀ ni wọn ì bá ti mọ àwọn àmì àwọn àkókò. Ìjọ Róòmù jìnà sí rere nínú àwọn ètò àti ọ̀nà ìṣiṣẹ́ rẹ̀. Ó ń lo gbogbo ọgbọ́n àti ọnà láti fa ipa rẹ̀ gùn sí i, àti láti mú agbára rẹ̀ pọ̀ sí i, gẹ́gẹ́ bí ìmúrasílẹ̀ fún ìjà líle, tí a ti pinnu ṣinṣin, láti tún gba ìṣàkóso ayé padà, láti tún fi inúnibíni kalẹ̀, àti láti pa gbogbo ohun tí Ìsìn Pírótẹ́sítà ti ṣe run. Kátólíìkì ń ní ilẹ̀ sí i ní gbogbo ẹ̀gbẹ́. Ẹ wo iye ìjọ àti ilé-ìjọsìn rẹ̀ tí ń pọ̀ sí i ní àwọn orílẹ̀-èdè Pírótẹ́sítà. Ẹ wo gbajúgbajà àwọn kọ́lẹ́ẹ̀jì àti ilé-ẹ̀kọ́ gíga rẹ̀ ní Amẹ́ríkà, tí àwọn Pírótẹ́sítà ń ṣètìlẹ́yìn fún ní ọ̀nà púpọ̀ bẹ́ẹ̀. Ẹ wo ìdagba ìjọsìn ààtò ní England àti bí àwọn ènìyàn ṣe ń yapa lọ́pọ̀ ìgbà sí ọ̀dọ̀ àwọn Kátólíìkì. Àwọn nǹkan wọ̀nyí yẹ kí wọ́n jí ìbànújẹ àti àníyàn gbogbo àwọn tí ń fi iyebíye sí àwọn ìlànà mímọ́ ti ìhìnrere.”
“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.
“Àwọn Pùròtẹ́sítáǹtì ti fọwọ́ kan póòpérì ní ọ̀nà àìtọ́, wọ́n sì ti ṣe é láàánú; wọ́n ti ṣe àwọn àdéhùn ìfaramọ́ra àti àwọn ìyọ̀ǹda, èyí tí àwọn Pápísì fúnra wọn yà sí, tí wọ́n kò sì lè lóye. Àwọn ènìyàn ń pa ojú wọn mọ́ sí ìwà gidi ti Róòmánísìmù àti sí àwọn ewu tí a ní láti retí láti ọ̀dọ̀ àṣẹ gíga rẹ̀. Ó yẹ kí a jí àwọn ènìyàn lójú láti dojú kọ ìlọsíwájú ọ̀tá tí ó léwu jù lọ yìí sí òmìnira ìlú àti ti ẹ̀sìn.
“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.
“Ọ̀pọ̀ àwọn Pùròtẹ́sítántì rò pé ẹ̀sìn Kátólíìkì kò ní àfẹ́sẹ̀mulẹ̀, àti pé ìjọsìn rẹ̀ jẹ́ ìlọpo-ìṣe ayẹyẹ tí ó ṣòro, tí kò sì ní ìtumọ̀. Níhìn-ín ni wọ́n ti ṣìṣe. Bí ó tilẹ̀ jẹ́ pé Róòmánísìmù dá lórí ẹ̀tàn, kì í ṣe ìtanjẹ àgbèrègbèrè tí ó burú tí ó sì kùdìẹ̀kùdìẹ̀. Ìṣẹ́ ìjọsìn ti Ṣọ́ọ̀ṣì Róòmù jẹ́ ayẹyẹ pàtàkì tí ó ń múni ní ìmọ̀lára gidigidi. Ìfihàn rẹ̀ tí ó lẹ́wà gidigidi àti ààtò ìsìn rẹ̀ tí ó kún fún ìwà ọ̀wọ̀ mú àwọn ìmọ̀lára àwọn ènìyàn lọ́kàn, wọ́n sì pa ohùn ìdájọ́ inú àti ti ẹ̀rí-ọkàn dákẹ́. Ojú ni a ń yọ̀. Àwọn ṣọ́ọ̀ṣì ńláńlá, àwọn ìrìnàjò ayẹyẹ tí ó kún fún ọlá, àwọn pẹpẹ wúrà, àwọn ibi mímọ́ tí a fi ọ̀ṣọ́ iyebíye ṣe, àwọn àwòrán yíyàn lórí, àti iṣẹ́ ọnà ìgbẹ́sẹ̀ tí ó rẹwà gidigidi ń bá ìfẹ́ ẹwà sọ̀rọ̀. Etí náà pẹ̀lú ni a ń fà mọ́ra. Orin náà kò ní ẹni tí ó ta a lórí. Ohùn aláyọ̀ǹda ọlọ́rọ̀ ti ẹ̀rọ orgánù tí ó jinlẹ̀, nígbà tí ó dàpọ̀ mọ́ orin ọ̀pọ̀ ohùn bí ó ti ń gbóná kiri lábẹ́ àwọn àgboorùn gíga àti láàrín àwọn ojú ọ̀nà pílà pílà ti àwọn kátídírà ńlá rẹ̀, kò lè ṣàì mú ọkàn ènìyàn kún fún ìbẹ̀rù mímọ́ àti ọ̀wọ̀.”
“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.
“Ògo òde yìí, ìgúnpìn, àti ayẹyẹ ìṣe, tí kò ṣe nǹkan bí kò ṣe láti fi ṣe ẹlẹ́yà ìfẹ́kúfẹ̀ẹ́ ọkàn tí ẹ̀ṣẹ̀ ti mú àìsàn bá, jẹ́ ẹ̀rí ìbàjẹ́ inú. Ẹ̀sìn Kristi kò nílò irú àwọn ohun amúnilẹ́yìn bẹ́ẹ̀ láti jẹ́ kí a fọwọ́sí i. Nínú ìmọ́lẹ̀ tí ń tàn láti orí àgbélébùú, ẹ̀sìn Kristẹni tòótọ́ hàn gẹ́gẹ́ bí ohun mímọ́ àti ẹlẹ́wà tó bẹ́ẹ̀ gẹ́ẹ́ tí kò sí ohun ọ̀ṣọ́ òde kankan tí ó lè fi kún iye tòótọ́ rẹ̀. Ẹwà ìwà mímọ́ ni, ẹ̀mí tútù àti ìdákẹ́jẹ́, èyí tí ó níye lójú Ọlọ́run.”
“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.
“Ìmólẹ̀ àti yíyọ̀ ara ìṣàfihàn ọ̀rọ̀ kì í ṣe àmì dájúdájú ti ìrònú mímọ́ tí a gbé ga. Ìmòye gíga nípa iṣẹ́ ọnà, àti ìwà tútù tí ó rẹwà nínú ìfẹ́-ọkàn, sábà máa ń wà nínú àwọn ọkàn tí í ṣe ti ayé àti ti ìfẹkúfẹ̀ẹ́ ara. Sátánì sábà máa ń lò wọ́n láti mú kí ènìyàn gbàgbé àwọn àìní ọkàn, kí wọ́n má bà a rí ayé ọjọ́ iwájú, ìyè àìkú, kí wọ́n yí padà kúrò lọ́dọ̀ Olùrànlọ́wọ́ wọn aláìlópin, kí wọ́n sì gbé ìgbésí ayé yìí nìkan fún ayé yìí.”
“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.
“Ẹ̀sìn tí ó dá lórí ohun ìta máa ń wuni sí ọkàn tí a kò tíì sọ̀ di òtún. Ògo àti àṣà ayẹyẹ nínú ìjọsìn Kátólíìkì ní agbára amúniláfẹ̀ẹ́, amúwèrè, nípa èyí tí a fi ń tan ọ̀pọ̀ ènìyàn jẹ; wọ́n sì bẹ̀rẹ̀ sí í wo Ìjọ Róòmù gẹ́gẹ́ bí ẹnu-ọ̀nà ọ̀run gan-an. Kò sí ẹni tí yóò lè dúró ṣinṣin lòdì sí ipa rẹ̀ bí kò ṣe àwọn tí wọ́n ti fi ẹsẹ̀ wọn gbìn múlẹ̀ lórí ìpìlẹ̀ òtítọ́, tí a sì ti sọ ọkàn wọn di òtún nípasẹ̀ Ẹ̀mí Ọlọ́run. Ẹgbẹẹgbẹ̀rún àwọn tí kò ní ìmọ̀ ìrírí ti Kristi ni a ó darí lọ láti gba ìrísí ìwà-bí-Ọlọ́run láìní agbára rẹ̀. Irú ẹ̀sìn bẹ́ẹ̀ gan-an ni ọ̀pọ̀ ènìyàn ń fẹ́.”
“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.
“Ìjọ́sìn ní ẹ̀tọ́ láti dáríjì ni ó mú kí ọmọ ẹ̀sìn Romu nímọ̀lára pé òun wà ní òmìnira láti ṣẹ̀; bẹ́ẹ̀ ni ìlànà ìjẹ́wọ́ ẹ̀ṣẹ̀, láìsí èyí tí a kì í fi ìdáríjì rẹ̀ fún un, tún máa ń fún ìbàjẹ́ ní ààyè. Ẹni tí ó bá kúnlẹ̀ níwájú ènìyàn tí ó ṣubú, tí ó sì tú àwọn ìrònú àṣírí àti àwọn ìfojúsùn inú ọkàn rẹ̀ jáde nínú ìjẹ́wọ́ ẹ̀ṣẹ̀, ń rẹ ẹ̀dá ọkùnrin rẹ̀ sílẹ̀, ó sì ń dín gbogbo ìmọ̀lára ọlọ́lá inú ọkàn rẹ̀ kù. Nípa fífi àwọn ẹ̀ṣẹ̀ ayé rẹ̀ hàn fún àlùfáà kan,—ẹlẹ́ṣẹ̀, ènìyàn kíkú tí ó lè ṣìṣe, tí ó sì sábà máa ń bàjẹ́ nípa ọtí-wáìnì àti ìwà àìmọ́,—ìwọ̀n àpẹẹrẹ ìwà rẹ̀ máa ń rẹ̀ sílẹ̀, ó sì di aláìmọ́ nítorí èyí. Èrò rẹ̀ nípa Ọlọ́run ni a rẹ̀ sílẹ̀ dé ìríra ẹ̀dá ènìyàn tí ó ṣubú, nítorí àlùfáà dúró gẹ́gẹ́ bí aṣojú Ọlọ́run. Ìjẹ́wọ́ tí ń rẹ ènìyàn sílẹ̀ yìí láti ọ̀dọ̀ ènìyàn sí ènìyàn ni ìsun àṣírí láti inú èyí tí ọ̀pọ̀ nínú ibi tí ń bà ayé jẹ́ tí ó sì ń mú un yẹ fún ìparun ìkẹyìn ti ṣàn jáde. Síbẹ̀, fún ẹni tí ó nífẹ̀ẹ́ sí ìtẹ́lọ́run ara-ẹni, ó dùn mọ́ ọn ju láti jẹ́wọ́ fún ẹlẹ́gbẹ́ ẹni kíkú lọ ju láti ṣí ọkàn rẹ̀ sí Ọlọ́run. Ó wù ú sí ẹ̀dá ènìyàn jùlọ láti ṣe ìjìyà ìrònúpìwàdà ju láti kọ ẹ̀ṣẹ̀ sílẹ̀; ó rọrùn ju láti pa ara lára nípa aṣọ ọ̀fọ̀ àti ẹ̀gún àti ẹ̀wọ̀n tí ń pa nírun ju láti kàn mọ́ agbelebu ìfẹ́kúfẹ̀ẹ́ ti ara. Yíòkù tí ọkàn ti ara sì ń fẹ́ràn láti ru, ó wuwo gan-an, dípò kí ó tẹrí ba sí abẹ́ yíòkù Kristi.
“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.
“Ìbáwọ̀n tó lágbára gan-an wà láàárín Ìjọ Róòmù àti Ìjọ àwọn Júù ní àkókò ìgbà àkọ́kọ́ ìwá Kristi. Nígbà tí àwọn Júù, ní ìkọ̀kọ̀, ń tẹ gbogbo ìlànà òfin Ọlọ́run mọ́lẹ̀, ní ìta wọ́n sì muna gidigidi nínú pípa àwọn òfin rẹ̀ mọ́, wọ́n ń fi àwọn ìbéèrè líle àti àṣà ìbílẹ̀ kún un débi pé ìgbọràn di ohun ìrora àti ẹrù. Gẹ́gẹ́ bí àwọn Júù ṣe ń jẹ́wọ́ pé àwọn ń bọ̀wọ̀ fún òfin, bẹ́ẹ̀ náà ni àwọn ọmọ ẹ̀sìn Róòmù ń sọ pé àwọn ń bọ̀wọ̀ fún àgbélébùú. Wọ́n gbé àmì ìjìyà Kristi ga, ṣùgbọ́n nínú ìgbésí ayé wọn wọ́n ń sẹ́ Ẹni tí ó dúró fún.”
“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.
“Àwọn ọmọ-ẹ̀yìn Pópù fi àgbélébùú lé àwọn ṣọ́ọ̀ṣì wọn, lé àwọn pẹpẹ wọn, àti lé aṣọ wọn. Ní gbogbo ibi ni a ti ń rí àmì àgbélébùú. Ní gbogbo ibi ni a ti ń bu ọlá fún un ní òde, tí a sì ń gbé e ga. Ṣùgbọ́n àwọn ẹ̀kọ́ Kristi ni a ti sin mọ́ lábẹ́ àkójọpọ̀ àṣà aláìní ìtumọ̀, àwọn ìtumọ̀ èké, àti àwọn ìbéèrè líle. Ọ̀rọ̀ Olùgbàlà nípa àwọn Júù aláìfaradà, ń kan sí àwọn olórí Ìjọ́ Roman Kátólíìkì pẹ̀lú agbára tí ó tóbi jù bẹ́ẹ̀ lọ pé: ‘Nítorí wọ́n ń di ẹrù wúwo, tí ó sì nira láti ru, wọ́n sì ń fi í lé èjìká ènìyàn; ṣùgbọ́n àwọn tìkára wọn kì yóò fi ọ̀kan nínú àwọn ìka wọn ṣí i.’ Matthew 23:4. A ń pa àwọn ọkàn onítẹ̀sí-ọkàn mọ́ sínú ìbẹ̀rù àìdákẹ́jẹ, nígbà tí wọ́n ń bẹ̀rù ìbínú Ọlọ́run tí a ti mú bínú, nígbà tí ọ̀pọ̀ nínú àwọn ọlọ́lá ìjọ ń gbé nínú ìgbé ayé adùn àti ìfẹ́kúfẹ̀ẹ́ ara.”
“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.
“Ìjọsìn àwọn ère àti àwọn àjẹkù mímọ́, ìpè sí àwọn ẹni-mímọ́, àti gbígbé póòpù ga jẹ́ ọgbọ́n ẹ̀tàn Satani láti fa ọkàn àwọn ènìyàn kúrò lọ́dọ̀ Ọlọ́run àti lọ́dọ̀ Ọmọ Rẹ̀. Láti mú ìparun wọn ṣẹ, ó ń tiraka láti yí àkíyèsí wọn padà kúrò lọ́dọ̀ Ẹni náà nípasẹ̀ ẹni tí òun nìkan ni wọ́n lè rí ìgbàlà. Yóò darí wọn sí ohunkóhun tí a lè fi rọ́pò Ẹni tí ó ti wí pé: ‘Ẹ wá sọ́dọ̀ Mi, gbogbo ẹ̀yin tí ń ṣiṣẹ́ kára tí a sì di ẹrù wu, Èmi yóò sì fún yín ní ìsinmi.’ Matteu 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.
“Ìsapá àìdákẹ́jẹ́ Sátánì ni láti sọ ìwà Ọlọ́run di àbùkù, ìwà ẹ̀ṣẹ̀, àti àwọn ọ̀ràn gidi tí ó wà nínú ewu nínú ìjà ńlá náà. Èrò àrékérekè rẹ̀ ń dín ojúṣe òfin àtọ̀runwá kù, ó sì ń fún ènìyàn ní àyè láti dẹ́ṣẹ̀. Ní àkókò kan náà ó mú kí wọ́n di ìmọ̀ràn èké nípa Ọlọ́run mọ́ra, kí wọ́n lè wo Òun pẹ̀lú ìbẹ̀rù àti ìkórìíra dípò pẹ̀lú ìfẹ́. A ń fi ìkà tí ó wà nínú ìwà tirẹ̀ gan-an kàn mọ́ Ẹlẹ́dàá; a sì fi hàn nínú àwọn ètò ẹ̀sìn, a sì ń sọ ọ́ jáde nínú àwọn ọ̀nà ìjọsìn. Báyìí ni a ṣe ń fọ́ ojú inú ènìyàn, Sátánì sì ń rí i dájú pé wọ́n di aṣojú rẹ̀ láti jagun sí Ọlọ́run. Nípasẹ̀ àwọn ìròyìn tí a ti yí padà nípa àwọn ìwà àtọ̀runwá, a mú àwọn orílẹ̀-èdè aláìní Ọlọ́run gbà pé ẹbọ ènìyàn jẹ́ ohun tí ó yẹ kí a ṣe láti lè rí ojú rere Ọlọ́run; a sì ti ṣe àwọn ìkà burúkú jùlọ lábẹ́ oríṣiríṣi ìrísí ìbọ̀rìṣà.”
“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.
“Ìjọ Roman Kátólíìkì, nípa fífi àwọn àwòṣe ẹ̀sìn abọ̀rìṣà àti ti Kristẹni ṣọ̀kan, àti, gẹ́gẹ́ bí ẹ̀sìn abọ̀rìṣà, nípa ṣíṣe àfihàn ìwà Ọlọ́run ní ọ̀nà tí kì í ṣe òtítọ́, ti lo àwọn ìṣe tí kò kéré ní ìkà àti ìbẹ̀rù. Ní ọjọ́ ìṣàkóso gíga ti Róòmù, àwọn irinṣẹ́ ìyà wà láti fi mú kí a fara mọ́ àwọn ẹ̀kọ́ rẹ̀. Òpó iná wà fún àwọn tí kì yóò jẹ́wọ́ sí àwọn ẹ̀tọ́ tí ó ń sọ pé ó ní. Àwọn ìpakúpa sì wà ní ìwọ̀n tí a kì yóò mọ̀ láé títí di ìgbà tí a ó fi ṣí i payá nínú ìdájọ́. Àwọn olórí gíga ìjọ náà kẹ́kọ̀ọ́, lábẹ́ Sátánì olúwa wọn, láti dá ọ̀nà sílẹ̀ láti fa ìyà tí ó pọ̀ jùlọ tí ó ṣeé ṣe àti láti má ṣe parí ẹ̀mí ẹni tí a ń jẹ́ níyà. Ní ọ̀pọ̀lọpọ̀ ìgbà, a máa ń tún ìlànà ọ̀run àpáàdì náà ṣe dé òpin gíga jùlọ tí ìfaradà ènìyàn lè gbà, títí ẹ̀dá ara fi dáwọ́ ìjàkadì dúró, tí ẹni tí ń jìyà náà sì kí ikú gẹ́gẹ́ bí ìtúsílẹ̀ adùn.”
“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.
“Bẹ́ẹ̀ ni ìpínlẹ̀ àwọn alátakò Róòmù rí. Ṣùgbọ́n fún àwọn ọmọlẹ́yìn rẹ̀, ó ní ìbáwí pàṣán, ebi ìyàn tí ń pa ènìyàn run, àti àwọn ìnira ara ní gbogbo ìrísí tí a lè rò, tí ń mú ọkàn ṣàìsàn. Láti lè rí ojúrere Ọ̀run gbà, àwọn olùrònúpìwàdà rú òfin Ọlọ́run nípa rú òfin ìṣẹ̀dá. A kọ́ wọn láti ya àwọn ìdè tí Òun fúnra Rẹ̀ ti dá láti bùkún àti láti mú ìgbé ayé ènìyàn lórí ilẹ̀-ayé yọ̀. Ilé-isìnkú ni ó ní àràádọ́ta ọ̀kẹ́ àìmọye àwọn olùfaragà tí wọ́n lo ìgbésí ayé wọn ní asán nínú ìsapá láti borí àwọn ìfẹ́ inú àdáyébá wọn, láti pa gbogbo èrò àti ìmọ̀lára ìyọ́nú sí àwọn ẹlẹ́dàá ẹlẹgbẹ́ wọn mọ́lẹ̀, gẹ́gẹ́ bí ohun tí ń mú ìbínú Ọlọ́run wá.”
“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.
“Bí a bá fẹ́ lóye ìwà ìkà Satani tí a ti pinnu tẹ́lẹ̀, tí ó ti hàn gbangba fún ọ̀pọ̀ ọgọ́rùn-ún ọdún, kì í ṣe láàárín àwọn tí wọn kò tíì gbọ́ nípa Ọlọ́run rí, ṣùgbọ́n ní àárín ọkàn-àyà gan-an àti káàkiri gbogbo àyè Kírísẹ́ńdọ̀mù, kò sí ohun mìíràn tí a nílò ju kí a wo ìtàn Romanism. Nípasẹ̀ ètò ìtànjẹ ńlá yìí, ọmọ-aládé ibi ń mú ète rẹ̀ ṣẹ, èyíinì ni láti mú àbùkù bá Ọlọ́run àti láti mú ìbànújẹ́ wá sórí ènìyàn. Bí a sì ṣe ń rí i bí ó ti ń ṣàṣeyọrí nínú fífi ara rẹ̀ pamọ́ àti nínú mímú iṣẹ́ rẹ̀ ṣẹ nípasẹ̀ àwọn aṣáájú ìjọ, a lè túbọ̀ lóye dáadáa ìdí tí ó fi ní ìkórìíra ńlá bẹ́ẹ̀ sí Bíbélì. Bí a bá ka Ìwé náà, àánú àti ìfẹ́ Ọlọ́run ni a ó fi hàn; a ó sì rí i pé kò fi ọ̀kan kankan nínú àwọn ẹrù wúwo wọ̀nyí lé ènìyàn lórí. Gbogbo ohun tí Ó béèrè ni ọkàn tí ó fọ́ tí ó sì ronúpìwàdà, àti ẹ̀mí onírẹ̀lẹ̀, onígbọràn.”
“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.
“Kristi kò fi àpẹẹrẹ kankan hàn nínú ayé Rẹ̀ fún àwọn ọkùnrin àti obìnrin láti ti ara wọn mọ́ sínú àwọn ilé ajẹ́mọ́ṣinṣin kí wọ́n lè yẹ fún ọ̀run. Kò tíì kọ́ni rí pé a gbọ́dọ̀ dí ìfẹ́ àti àánú nínú. Ọkàn Olùgbàlà kún-ún fún ìfẹ́ tí ń ṣàn jáde. Bí ènìyàn ṣe ń sún mọ́ pípé ìwà rere tó, bẹ́ẹ̀ ni ìmọ̀lára rẹ̀ ń túbọ̀ lágbára sí i, ìmòye rẹ̀ nípa ẹ̀ṣẹ̀ sì ń túbọ̀ jinlẹ̀ sí i, àánú rẹ̀ fún àwọn tí a pọ́n lójú sì ń jinlẹ̀ sí i. Póòpù ń sọ pé òun ni aṣojú Kristi; ṣùgbọ́n báwo ni ìwà rẹ̀ ṣe lè dúró ní ìfiwéra pẹ̀lú ti Olùgbàlà wa? Ṣé a ti mọ Kristi rí pé Ó fi ènìyàn lé ẹ̀wọ̀n tàbí lórí ohun èlò ìyà, nítorí pé wọn kò san ọlá fún Un gẹ́gẹ́ bí Ọba ọ̀run? Ṣé a gbọ́ ohùn Rẹ̀ rí tí Ó fi dá àwọn tí kò gbà á lẹ́bi ikú? Nígbà tí àwọn ènìyàn ìlú kan ní Samaria fi ẹ̀gàn hàn án, àpọ́sítélì Johanu kún fún ìbínú, ó sì béèrè pé: ‘Olúwa, ṣé O fẹ́ kí a paṣẹ pé kí iná sọ̀kalẹ̀ láti ọ̀run, kí ó sì run wọn, gẹ́gẹ́ bí Élíjà ti ṣe?’ Jesu fi àánú wo ọmọ-ẹ̀yìn Rẹ̀, Ó sì bá ẹ̀mí líle rẹ̀ wí, ní sisọ pé: ‘Nítorí Ọmọ ènìyàn kò wá láti pa ẹ̀mí ènìyàn run, bí kò ṣe láti gbà wọ́n là.’ Luku 9:54, 56. Ẹ̀mí tí aṣojú tí wọ́n ń pe ní ti Kristi ń fihàn yàtọ̀ tó bẹ́ẹ̀ sí ti Kristi.”
“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.
“Ṣọ́ọ̀ṣì Romu báyìí ń fi ojú rere hàn sí ayé, ó sì ń bo àkọsílẹ̀ ìwà ìkà tí ó burú jù lọ rẹ̀ pẹ̀lú àwíwí ìdáláre. Ó ti wọ ara rẹ̀ ní aṣọ tí ó dàbí ti Kristi; ṣùgbọ́n kò yí padà. Gbogbo ìlànà ẹ̀kọ́ ìjọ pàápàá tí ó wà ní àwọn ìgbà àtijọ́ ṣì wà lónìí. Àwọn ẹ̀kọ́ tí a dá sílẹ̀ ní àwọn àkókò òkùnkùn jù lọ ni wọ́n ṣì ń dì mú. Kí ẹnikẹ́ni má ṣe tan ara rẹ̀ jẹ. Ìjọ pàápàá tí àwọn Pùrótẹ́sítáǹtì ti múra tán báyìí láti bọ̀wọ̀ fún ni ìjọ kan náà tí ó jọba lórí ayé ní ọjọ́ Ìmúpadàbọ̀sípò, nígbà tí àwọn ènìyàn Ọlọ́run dìde, pẹ̀lú ewu ẹ̀mí wọn, láti ṣí ìwà búburú rẹ̀ payá. Ó ní ìgbéraga kan náà àti ìfojúsùn onígbéraga kan náà tí ó fi ń ṣe olórí lórí àwọn ọba àti àwọn ọmọ-aládé, tí ó sì ń jẹ́ ẹ̀tọ́ àṣẹ tí ó jẹ́ ti Ọlọ́run nìkan. Ẹ̀mí rẹ̀ kò dín kù nínú ìkà àti ìṣàkóso-apákan lónìí ju bí ó ti rí lọ nígbà tí ó pa òmìnira ènìyàn run, tí ó sì pa àwọn mímọ́ ti Ẹni Gíga Jù Lọ.”
“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?
“Ìjọba póòpù gan-an ni ohun tí àsọtẹ́lẹ̀ ti sọ pé yóò jẹ́, ìpẹ̀yìndà àwọn àkókò ìkẹyìn. 2 Tẹsalóníkà 2:3, 4. Ó jẹ́ apá kan nínú ìlànà rẹ̀ láti gba ìwà tí yóò dára jùlọ láti mú ète rẹ̀ ṣẹ; ṣùgbọ́n lábẹ́ ìrísí aláìdúróṣinṣin bí ti alángàn, ó fi májèlé aláìyípadà ti ejò pamọ́. ‘Kò yẹ kí a pa ìgbàgbọ́ mọ́ pẹ̀lú àwọn aládámọ̀, tàbí àwọn ẹni tí a fura sí pé wọ́n ní ẹ̀sùn àdámọ̀’ (Lenfant, ìdìpọ̀ 1, ojú-ìwé 516), ni ó kéde. Ṣé agbára yìí, ẹni tí àkọsílẹ̀ rẹ̀ fún ẹgbẹ̀rún ọdún ti kọ sínú ẹ̀jẹ̀ àwọn ẹni mímọ́, ni a ó sì báyìí jẹ́wọ́ gẹ́gẹ́ bí apá kan ti ìjọ Kristi?”
“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.
“Kì í ṣe láìsí ìdí ni a ti gbé ìdálẹ́kọ̀ọ́ yìí kalẹ̀ ní àwọn orílẹ̀-èdè Pùròtẹ́sítáǹtì pé Kátólíìkì kò yà gédégbé kúrò lọ́dọ̀ Pùròtẹ́sítáǹtì bí ó ti rí ní àwọn àkókò ìṣáájú. Ìyípadà kan ti wáyé; ṣùgbọ́n ìyípadà náà kò sí nínú ipò póòpù. Kátólíìkì ní tòótọ́ jọ púpọ̀ nínú Pùròtẹ́sítáǹtì tí ó wà báyìí, nítorí Pùròtẹ́sítáǹtì ti bàjẹ́ gidigidi láti ọjọ́ àwọn Atúnṣe.”
“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.
“Bí àwọn ìjọ Pùròtẹ́sítáǹtì ṣe ń wá ojú rere ayé, ìfẹ́ àròsọ ti fọ́jú wọn. Wọ́n kò rí i pé wọ́n ń ka a sí ohun tó tọ́ láti gba rere gbọ́ nípa gbogbo ibi, àti gẹ́gẹ́ bí àbájáde tí kò lè yà kúrò nínú rẹ̀, níkẹyìn wọn yóò gba ibi gbọ́ nípa gbogbo rere. Dípò kí wọ́n dúró láti dáàbò bo ìgbàgbọ́ tí a ti fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo, nísinsin yìí wọ́n ti ń ṣe bí ẹni pé wọ́n ń tọrọ àforíjì lọ́wọ́ Róòmù nítorí èrò wọn tí kò ní ìfẹ́ sí i nípa rẹ̀, wọ́n sì ń bẹ̀bẹ̀ àforíjì nítorí ìmúra-ẹni-nìkan wọn.”
“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.
“Ẹgbẹ́ ńlá kan, àní lára àwọn tí kò wo Ìjọ Romanu pẹ̀lú ojú rere, kì í mọ ewu púpọ̀ tí ó wà nínú agbára àti ipa rẹ̀. Ọ̀pọ̀ ènìyàn ń tẹnu mọ́ ọn pé òkùnkùn ọgbọ́n àti ìwà rere tí ó gbilẹ̀ ní àkókò Àárín Ọ̀rúndún ni ó ṣèrànwọ́ fún ìtànkálẹ̀ àwọn ẹ̀kọ́ ìgbàgbọ́ rẹ̀, àwọn ìgbàgbọ́ asán rẹ̀, àti ìninilára rẹ̀, àti pé ìmòye tí ó pọ̀ sí i ti àkókò òde òní, ìtànkálẹ̀ ìmọ̀ káàkiri ní gbogbogbò, àti ìfẹ́ òmìnira tí ń pọ̀ sí i ní ọ̀ràn ẹ̀sìn, ń dí àjíǹde àìfaradà àti ìkà jẹ. Èrò gan-an pé irú ipò bẹ́ẹ̀ yóò wà ní àkókò ìmólẹ̀ yìí ni a ń fi ṣe ẹ̀yà. Òótọ́ ni pé ìmólẹ̀ ńlá, nípa ọgbọ́n, nípa ìwà rere, àti nípa ẹ̀sìn, ń tàn sórí ìran yìí. Nínú ojúewé tí a ṣí sílẹ̀ ti Ọ̀rọ̀ Mímọ́ Ọlọ́run, a ti tú ìmólẹ̀ láti ọ̀run sórí ayé. Ṣùgbọ́n ó yẹ kí a rántí pé bí ìmólẹ̀ tí a fi fún ènìyàn ṣe pọ̀ tó, bẹ́ẹ̀ ni òkùnkùn àwọn tí ń yi í padà, tí wọ́n sì kọ̀ ọ́, ṣe pọ̀ tó.”
“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.
“Ikẹ́kọ̀ọ́ Bíbélì pẹ̀lú ẹ̀mí àdúrà yóò fi ìwà gidi ti ìjọ póòpù hàn fún àwọn Pùròtẹ́sítáǹtì, yóò sì mú kí wọ́n kórìíra rẹ̀, kí wọ́n sì yàgò fún un; ṣùgbọ́n ọ̀pọ̀lọpọ̀ ènìyàn gbọ́n ní ojú ara wọn tó bẹ́ẹ̀ tí wọn kò fi rí àìní láti fi ìrẹ̀lẹ̀ wá Ọlọ́run kí a lè darí wọn sínú òtítọ́. Bí wọ́n tilẹ̀ ń yangàn nípa ìmọ̀lẹ̀ tí wọ́n ní, wọn kò mọ Ìwé Mímọ́ àti agbára Ọlọ́run. Wọ́n gbọ́dọ̀ ní ọ̀nà kan láti mú ẹ̀rí ọkàn wọn balẹ̀, wọ́n sì ń wá ohun tí kò ní ẹ̀mí tó bẹ́ẹ̀ tí kò sì ní fi wọ́n sílẹ̀ ní ìtìjú. Ohun tí wọ́n ń fẹ́ ni ọ̀nà kan láti gbàgbé Ọlọ́run tí yóò dà bí ọ̀nà ìrántí Rẹ̀. Ìjọ póòpù bá a mu dáadáa láti pèsè fún àìní gbogbo irú àwọn wọ̀nyí. A ti pèsè rẹ̀ sílẹ̀ fún ẹ̀ka méjì ti aráyé, tí ó fẹ́rẹ̀ẹ́ bo gbogbo ayé—àwọn tí yóò fẹ́ gba ìgbàlà nípa iṣẹ́ rere wọn, àti àwọn tí yóò fẹ́ gba ìgbàlà nínú ẹ̀ṣẹ̀ wọn. Níhìn-ín ni àṣírí agbára rẹ̀ wà.”
“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.
“A ti fihàn pé ọjọ́ òkùnkùn ọgbọ́n ńlá jẹ́ ohun tí ó ṣojú rere fún àṣeyọrí ìjọ pàápàá. A ó sì tún fi hàn pé ọjọ́ ìmọ́lẹ̀ ọgbọ́n ńlá jẹ́ pẹ̀lú ohun tí ó ṣojú rere fún àṣeyọrí rẹ̀. Ní àwọn àkókò tí ó ti kọjá, nígbà tí ènìyàn wà láìsí ọ̀rọ̀ Ọlọ́run àti láìsí ìmọ̀ òtítọ́, a fi ìbọ̀jú bo ojú wọn, a sì dẹkùn ẹgbẹ̀ẹgbẹ̀rún ènìyàn, tí wọn kò rí àwọ̀n tí a tẹ́ sílẹ̀ fún ẹsẹ̀ wọn. Ní ìran yìí, ọ̀pọ̀ ni ìmọ́lẹ̀ ìtan àwọn àròjinlẹ̀ ènìyàn ń dán ojú wọn lójú, “ìmọ̀-ìjìnlẹ̀ tí a ń pè ní bẹ́ẹ̀ ní èké;” wọn kò mọ àwọ̀n náà, wọn sì ń rìn wọ inú rẹ̀ bí ẹni pé a fi ìbọ̀jú bo ojú wọn. Ète Ọlọ́run ni pé kí agbára ọgbọ́n ènìyàn jẹ́ ohun tí a gbà gẹ́gẹ́ bí ẹ̀bùn láti ọ̀dọ̀ Ẹlẹ́dàá rẹ̀, kí a sì lò ó nínú iṣẹ́ òtítọ́ àti òdodo; ṣùgbọ́n nígbà tí a bá ń tọ́́jú ìgbéraga àti ìfẹ́ ipò gíga, tí ènìyàn sì gbé àwọn àròkọ tiwọn ga ju ọ̀rọ̀ Ọlọ́run lọ, nígbà náà ni ìmòye lè ṣe ìpalára tí ó pọ̀ ju àìmọ̀ lọ. Báyìí ni ìmọ̀-ìjìnlẹ̀ èké ti ọjọ́ wa yìí, tí ń ba ìgbàgbọ́ nínú Bíbélì jẹ́, yóò fi hàn pé ó ṣàṣeyọrí pẹ̀lú nínú pípèsè ọ̀nà fún gbigba ìjọ pàápàá, pẹ̀lú àwọn ìrísí rẹ̀ tí ń wu ni lójú, gẹ́gẹ́ bí ìdidènà ìmọ̀ ti ṣàṣeyọrí nínú ṣíṣí ọ̀nà fún ìgbéga rẹ̀ ní Àwọn Àkókò Òkùnkùn.”
“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.
“Nínú àwọn ìṣísẹ̀ tí ń lọ lọ́wọ́lọ́wọ́ ní Orílẹ̀-Èdè Amẹ́ríkà láti rí ìtìlẹ́yìn ìjọba fún àwọn ilé-iṣẹ́ àti àṣà ìlò ti ìjọ, àwọn Pírótẹ́sítáǹtì ń tẹ̀ lé àwọn ìgbésẹ̀ àwọn ọmọ-ẹ̀yìn póòpù Róòmù. Rárá o, ó ju bẹ́ẹ̀ lọ, wọ́n ń ṣí ilẹ̀kùn sílẹ̀ fún ẹ̀ṣẹ̀ póòpù láti tún gba ipò àṣẹ gíga padà ní Amẹ́ríkà ti Pírótẹ́sítáǹtì, èyí tí ó ti pàdánù ní Ayé Àtijọ́. Àti pé ohun tí ń fún ìṣísẹ̀ yìí ní ìtumọ̀ tí ó pọ̀ sí i ni òtítọ́ náà pé ohun pàtàkì jùlọ tí a ń ronú lé lórí ni fífi ìtọ́jú ọjọ́ Àìkú lélẹ̀ gẹ́gẹ́ bí òfin—àṣà kan tí ó ti ara Róòmù wá, tí ó sì jẹ́ èyí tí obìnrin náà ń sọ pé ó jẹ́ àmì àṣẹ rẹ̀. Ẹ̀mí ẹ̀ṣẹ̀ póòpù ni—ẹ̀mí ìfaramọ́ sí àwọn àṣà ayé yìí, ìbọ̀wọ̀ fún àṣà ìbílẹ̀ ènìyàn ju àwọn àṣẹ Ọlọ́run lọ—ni ó ń gba inú àwọn ìjọ Pírótẹ́sítáǹtì kọjá, tí ó sì ń darí wọn lọ láti ṣe iṣẹ́ kan náà ti gbígbé ọjọ́ Àìkú ga, èyí tí ẹ̀ṣẹ̀ póòpù ti ṣe ṣáájú wọn.”
“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.
“Bí akàwé bá fẹ́ lóye àwọn ohun èlò tí a óò lò nínú ìjà tí ń bọ̀ ní kánkán, kò ní ṣe ju kí ó tọpasẹ̀ àkọsílẹ̀ àwọn ọ̀nà tí Róòmù lò fún ète kan náà ní àwọn ìgbà àtijọ́. Bí ó bá fẹ́ mọ bí àwọn ọmọ ìjọ Pápá àti àwọn Pírótẹ́sítáǹtì tí wọ́n darapọ̀ yóò ṣe bá àwọn tí ń kọ àwọn ẹ̀kọ́-ìgbàgbọ́ wọn, ẹ jẹ́ kí ó wo ẹ̀mí tí Róòmù fi hàn sí ọjọ́ Ìsinmi àti sí àwọn olùdáàbò bò ó.”
“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.
“Àwọn àṣẹ ọba, àwọn ìgbìmọ̀ àgbáyé, àti àwọn òfin ìjọ tí agbára ayé ń gbé ró ni wọ́n jẹ́ àwọn ìgbésẹ̀ tí wọ́n fi mú kí àjọyọ̀ keferi náà dé ipò ọlá rẹ̀ nínú ayé Kristẹni. Ìgbésẹ̀ àkọ́kọ́ ní gbangba láti fi mú ìtọ́jú ọjọ́ Àìkú ṣẹ ni òfin tí Kọ́ńsítántínù ṣe kalẹ̀. (A.D. 321) Àṣẹ yìí béèrè pé kí àwọn ará ìlú sinmi ní “ọjọ́ ọlọ́lá ti oòrùn,” ṣùgbọ́n ó jẹ́ kí àwọn ará igberiko máa bá iṣẹ́ iṣẹ́-ogbin wọn lọ. Bí ó tilẹ̀ jẹ́ pé ní tòótọ́ ó jẹ́ òfin àwọn keferi, ọba náà fi agbára mú un ṣẹ lẹ́yìn tí ó ti fi ẹnu gba ẹ̀sìn Kristẹni.”
“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.
“Nítorí pé àṣẹ ọba kò fi hàn pé ó jẹ́ àfidípò tó péye fún àṣẹ Ọlọ́run, Eusebius, bíṣọ́ọ̀bù kan tí ó ń wá ojú rere àwọn ọmọ-aládé, tí ó sì jẹ́ ọ̀rẹ́ àtàtà àti alátẹ́lẹwọ́ Constantine, gbé ẹ̀sùn náà kalẹ̀ pé Kristi ti yí Ọjọ́ Ìsinmi padà sí ọjọ́ Àìkú. Kò sí ẹ̀rí kan ṣoṣo láti inú Ìwé Mímọ́ tí a mú wá gẹ́gẹ́ bí ìdánilójú ẹ̀kọ́ tuntun náà. Eusebius fúnra rẹ̀, láìmọ̀ọ́mọ̀, jẹ́wọ́ èké rẹ̀, ó sì tọ́ka sí àwọn akọ̀dásílẹ̀ gidi ìyípadà náà. ‘Gbogbo ohun,’ ni ó wí pé, ‘ohunkóhun tí ó jẹ́ ojúṣe láti ṣe ní Ọjọ́ Ìsinmi, àwọn wọ̀nyí ni àwa ti yí padà sí Ọjọ́ Oluwa.’—Robert Cox, Sabbath Laws and Sabbath Duties, ojúewé 538. Ṣùgbọ́n àríyànjiyàn ti ọjọ́ Àìkú, bí ó tilẹ̀ jẹ́ pé kò ní ìpìlẹ̀ kankan, ṣiṣẹ́ láti mú kí àwọn ènìyàn túbọ̀ láyà láti tẹ Ọjọ́ Ìsinmi Oluwa mọ́lẹ̀. Gbogbo àwọn tí ó fẹ́ kí ayé bọlá fún wọn gba àjọyọ̀ tí ó gbajúmọ̀ náà.”
“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.
“Bí ipò póòpù ṣe di mímúlẹ̀ gbọ́ngbọn, iṣẹ́ gbígbé ọjọ́ Àìkú ga ni a sì tẹ̀síwájú nínú rẹ̀. Fún ìgbà díẹ̀, àwọn ènìyàn máa ń ṣiṣẹ́ iṣẹ́ àgbẹ̀ nígbà tí wọn kò bá lọ sí ṣọ́ọ̀ṣì, a sì ṣì ń kà ọjọ́ keje sí Sábáàtì. Ṣùgbọ́n díẹ̀díẹ̀ a ṣe ìyípadà kan. A fòfin dè àwọn tí wọ́n wà ní ipò mímọ́ kí wọn má ṣe dájọ́ nínú ìjàmbá òfin abẹ́lé kankan ní ọjọ́ Àìkú. Kò pẹ́ lẹ́yìn náà, a pàṣẹ fún gbogbo ènìyàn, láìka ipò wọn sí, pé kí wọn yàgò fún iṣẹ́ ojoojúmọ́, ní ìjìyà owó itanràn fún àwọn òmìnira, àti ìnà fún àwọn ìránṣẹ́. Lẹ́yìn náà, a pa á láṣẹ pé kí a fìyà jẹ àwọn ọlọ́rọ̀ pẹ̀lú ìsonù ìdájí ohun-ini wọn; ní ìkẹyìn sì, pé bí wọn bá ṣì ń le koko, kí a sọ wọ́n di ẹrú. Àwọn ọmọ ìpele-kẹ̀hìn ni a óò jẹ́ kí wọn jìyà ìkólọ kúrò ní ilẹ̀ títí láé.”
“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.
“A tún pè iṣẹ́ ìyanu wá sí ìrànlọ́wọ́. Láàárín àwọn iṣẹ́ ìyanu mìíràn, a ròyìn pé bí àgbẹ̀ kan tí ó fẹ́ lọ ṣagbe oko rẹ̀ ní ọjọ́ Àìkú ṣe ń fọ́ ìkọ̀ rẹ̀ mọ́ pẹ̀lú irin kan, irin náà dì mọ́ ọwọ́ rẹ̀ ṣinṣin, ó sì gbé e kiri pẹ̀lú ara rẹ̀ fún ọdún méjì, ‘sí ìrora àti ìtìjú rẹ̀ tí ó pọ̀ ju.’—Francis West, Historical and Practical Discourse on the Lord’s Day, ojú-ìwé 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.
“Nígbà tó yá, póòpù náà fi ìtọ́nisọ́nà hàn pé kí àlùfáà paríṣì kìlọ̀ fún àwọn tí ń rú ọjọ́ Àìkú, kí ó sì rọ̀ wọ́n pé kí wọ́n lọ sí ṣọ́ọ̀ṣì, kí wọ́n sì gbàdúrà wọn, kí wọ́n má bàa mú àjálù ńlá kan wá sórí ara wọn àti àwọn aládùúgbò wọn. Ìgbìmọ̀ ṣọ́ọ̀ṣì kan mú ẹ̀rí yìí wá síwájú, èyí tí a ti lò ní ọ̀nà tí ó gbilẹ̀ tó bẹ́ẹ̀, àní láàárín àwọn Pùròtẹ́sítáǹtì pẹ̀lú, pé nítorí tí mànàmáná lù àwọn ènìyàn kan nígbà tí wọ́n ń ṣiṣẹ́ lọ́jọ́ Àìkú, ó gbọdọ̀ jẹ́ Sábáàtì. ‘Ó hàn gbangba,’ ni àwọn olórí ìjọ náà sọ, ‘bí inú Ọlọ́run ti bí tó lórí ìfojúdi wọn sí ọjọ́ yìí.’ Lẹ́yìn náà ni wọ́n ṣe ìpè pé kí àwọn àlùfáà àti àwọn ìránṣẹ́ ìjọ, àwọn ọba àti àwọn ọmọ-aládé, àti gbogbo àwọn olóòótọ́ ènìyàn ‘lo gbogbo ìsapá àti ìtọ́jú wọn títí dé òpin kí a lè mú ọjọ́ náà padà sí ọlá rẹ̀, àti pé, nítorí ọlá Ìsìn Kristẹni, kí a máa pa á mọ́ ní ìfọkànsìn púpọ̀ sí i ní àkókò tí ń bọ̀.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, ojú-ìwé 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.)
“Níwọ̀n bí àwọn ìpinnu àwọn ìgbìmọ̀ ṣe hàn pé wọn kò tó, a bẹ̀ ẹ àwọn aláṣẹ ayé kí wọn fi àṣẹ òfin kan jáde tí yóò mú ìbẹ̀rù wọ ọkàn àwọn ènìyàn, tí yóò sì fi ipá mú wọn dáwọ́ iṣẹ́ dúró ní ọjọ́ Àìkú. Ní sínọ́ọ̀dì kan tí a ṣe ní Róòmù, a tún fi gbogbo àwọn ìpinnu ìṣáájú múlẹ̀ pẹ̀lú agbára àti ọlá ńlá tí ó pọ̀ sí i. A sì tún fi wọn sínú òfin ìjọ, àwọn aláṣẹ ìjọba sì mú wọn ṣiṣẹ́ jákèjádò fẹrẹẹ́ jẹ́ gbogbo ilẹ̀ Kristẹ́ndọ́mù. (Wo 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.
“Síbẹ̀síbẹ̀ àìsí àṣẹ Mímọ́ nípa fífi ọjọ́ Àìkú pa mọ́ fa ìdàmú kì í ṣe díẹ̀. Àwọn ènìyàn béèrè ẹ̀tọ́ àwọn olùkọ́ wọn láti fi ìkéde pípé Jèhófà sílẹ̀ pé, ‘Ọjọ́ keje ni Ìsinmi Olúwa Ọlọ́run rẹ,’ kí wọ́n lè bọlá fún ọjọ́ oòrùn. Láti fi kún àìní ẹ̀rí Bíbélì, ó di dandan kí wọ́n lo àwọn ọ̀nà mìíràn. Alágbára olùgbèjà kan fún ọjọ́ Àìkú, ẹni tí, ní àkókò ìparí ọ̀rúndún kejìlá, ṣàbẹ̀wò sí àwọn ìjọ ilẹ̀ Gẹ̀ẹ́sì, ni àwọn ẹlẹ́rìí olóòótọ́ fún òtítọ́ tako; àwọn ìsapá rẹ sì jẹ́ aláìní èso tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi kúrò ní ilẹ̀ náà fún ìgbà díẹ̀, ó sì ń wá ọ̀nà kan láti fi mú kí ẹ̀kọ́ rẹ̀ ní agbára. Nígbà tí ó padà, a ti pèsè ohun tí ó ṣaláìní náà, àti nínú iṣẹ́ rẹ̀ lẹ́yìn náà ó ní àṣeyọrí tó pọ̀ sí i. Ó mú ìwé àkájọ kan wá pẹ̀lú rẹ̀ tí ó sọ pé ó ti ọ̀dọ̀ Ọlọ́run tìkára Rẹ̀ wá, èyí tí ó ní àṣẹ tí a nílò fún pípa ọjọ́ Àìkú mọ́, pẹ̀lú ìhalẹ̀ burúkú láti ba àwọn aláìgbọ́ràn lẹ́rù. A sọ pé ìwé yìí, tí ó ṣeyebíye—bí ó tilẹ̀ jẹ́ pé ẹ̀tàn àfàwọ̀ra burúkú ni gẹ́gẹ́ bí ìlànà tí ó ń tẹ́wọ́ gbé—ti ṣubú láti ọ̀run wá, àti pé a rí i ní Jérúsálẹ́mù, lórí pẹpẹ St. Simeon, ní Gọ́lgótà. Ṣùgbọ́n ní tòótọ́, ààfin póńtífíkà ní Róòmù ni ibi tí ó ti jáde. Ìtanjẹ àti àfàwọ̀ra láti mú agbára àti àlàáfíà ìjọ dàgbà ni a ti kà sí ohun tí ó bófin mu ní gbogbo àkókò lábẹ́ àkóso pápà.”
“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.)
“Ìwé àkájọ náà fòfin de iṣẹ́ láti wákàtí kẹsàn-án, ìyẹn aago mẹ́ta ọ̀sán ọjọ́ Àbámẹ́ta, títí di ìrìbọmi oorun ọjọ́ Ajé; a sì kéde pé a ti fi ọ̀pọ̀lọpọ̀ iṣẹ́ ìyanu jẹ́rìí sí àṣẹ rẹ̀. A sọ pé àwọn ẹni tí wọ́n bá ń ṣiṣẹ́ kọjá àkókò tí a yàn ni àrùn àìlera ìrìn-ọwọ́ àti ìrìn-ẹsẹ̀ máa lù. Agbẹ̀ ọlọ kan tí ó gbìyànjú láti lọ ọkà rẹ̀, rí i pé dípò iyẹfun, ìṣàn ẹ̀jẹ̀ kan ń ṣàn jáde, kẹ̀kẹ́ ọlọ náà sì dúró ṣinṣin láìka agbára líle tí omi fi ń ṣàn lọ. Obìnrin kan tí ó fi ìyẹfun tútù sínú adírò rí i pé ó ṣì tútù láìjẹ́ nígbà tí ó yọ ọ jáde, bí ó tilẹ̀ jẹ́ pé adírò náà gbóná gidigidi. Ẹlòmíràn tí ó ti pèsè ìyẹfun tútù rẹ̀ fún sísè ní wákàtí kẹsàn-án, ṣùgbọ́n tí ó pinnu láti fi í sílẹ̀ títí di ọjọ́ Ajé, rí i ní ọjọ́ kejì pé agbára Ọlọ́run ti sọ ọ́ di búrẹ́dì, tí a sì ti yan án. Ọkùnrin kan tí ó yan búrẹ́dì lẹ́yìn wákàtí kẹsàn-án ní ọjọ́ Àbámẹ́ta rí i pé, nígbà tí ó bù ú ní òwúrọ̀ ọjọ́ kejì, ẹ̀jẹ̀ bẹ̀rẹ̀ sí í jáde lára rẹ̀. Nípa irú àwọn àròsọ asán àti ìgbàgbọ́ òkùnkùn bẹ́ẹ̀ ni àwọn alátìlẹ́yìn ọjọ́ Àìkú gbìyànjú láti fìdí ìwà mímọ́ rẹ̀ múlẹ̀. (Wo Roger de Hoveden, Annals, vol. 2, ojú-ìwé 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.
“Ní Scotland, gẹ́gẹ́ bí ní England, a mú ìbòwọ̀ tó pọ̀ síi fún Ọjọ́ Àìkú wá nípa pípa apá kan ti Sábá àtijọ́ mọ́ pọ̀ mọ́ ọn. Ṣùgbọ́n àkókò tí a ní láti pa mọ́́ yà sọ́tọ̀ gẹ́gẹ́ bí mímọ́ yàtọ̀. Àṣẹ kan láti ọ̀dọ̀ ọba Scotland kéde pé, ‘Ó yẹ kí a ka Saturday láti aago méjìlá ọ̀sán sí mímọ́,’ àti pé kò sí ọkùnrin kankan, láti àkókò náà títí di òwúrọ̀ Monday, tí yóò fi ara rẹ̀ sínú iṣẹ́ ayé.—Morer, ojú-ìwé 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.
“Ṣùgbọ́n láìka gbogbo ìsapá láti fi mú ìmímọ́ ọjọ́ Àìkú dúró ṣinṣin sí, àwọn Pápá fúnra wọn jẹ́wọ́ ní gbangba àṣẹ Ọlọ́run ti ọjọ́ ìsinmi àti ìpilẹ̀ṣẹ̀ ènìyàn ti ètò tí a fi rọ́pò rẹ̀. Ní ọ̀rúndún kẹrìndínlógún, ìgbìmọ̀ Pápá kan sọ ní kedere pé: ‘Kí gbogbo àwọn Kristẹni rántí pé Ọlọ́run ti yà ọjọ́ keje sí mímọ́, a sì ti gbà á, a sì ti pa á mọ́, kì í ṣe láàárín àwọn Júù nìkan, bí kò ṣe láàárín gbogbo àwọn mìíràn tí wọ́n ń jẹ́wọ́ pé àwọn ń sin Ọlọ́run; bí ó tilẹ̀ jẹ́ pé àwa Kristẹni ti yi ọjọ́ ìsinmi wọn padà sí Ọjọ́ Oluwa.’—Ibid., ojú-ìwé 281, 282. Àwọn tí wọ́n ń fi ọwọ́ bà òfin àtọ̀runwá jẹ́ kò ṣe aláìmọ̀ nípa ìwà iṣẹ́ wọn. Wọ́n ń gbé ara wọn ga ju Ọlọ́run lọ ní ìmọ̀ọ́mọ̀.”
“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.
“Àpẹẹrẹ kan tí ó ṣe kedere gidigidi nípa ìlànà Róòmù sí àwọn tí kò fara mọ́ ọn ni a fi hàn nínú ìnúnibíni gígùn tí ó sì kún fún ẹ̀jẹ̀ sí àwọn Waldenses, díẹ̀ nínú wọn jẹ́ àwọn olùṣọ́ Ọjọ́ Ìsinmi. Àwọn mìíràn sì jìyà ní ọ̀nà kan náà nítorí ìṣòtítọ́ wọn sí àṣẹ kẹrin. Ìtàn àwọn ìjọ Ethiopia àti Abyssinia ní ìtumọ̀ pàtàkì ní pàtàkì. Láàárín òkùnkùn Àwọn Àkókò Òkùnkùn, a kò tún rí àwọn Kristẹni ti Àárín Gbùngbùn Áfíríkà mọ́, ayé sì gbàgbé wọn, àti fún ọ̀pọ̀lọpọ̀ ọ̀rúndún wọ́n gbádùn òmìnira nínú ṣíṣe ìgbàgbọ́ wọn. Ṣùgbọ́n níkẹyìn Róòmù mọ̀ pé wọ́n wà, láìpẹ́ sì ni a tan ọba Abyssinia jẹ kí ó gba póòpù gẹ́gẹ́ bí aṣojú Kristi. Àwọn ìfaramọ́ mìíràn sì tẹ̀ lé e.
“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.
“A fi àṣẹ kalẹ̀ tí ó fi dí ìmúlòjọ́ ìsinmi Sábáàtì lọ́wọ́ lábẹ́ ìjíyà tó le jùlọ. (Wo Michael Geddes, Church History of Ethiopia, ojú-ìwé 311, 312.) Ṣùgbọ́n ìwà-ìkà papalì kò pẹ́ tí ó fi di àjàgà tí ń ta ni lóró gidigidi, títí àwọn Abyssinia fi pinnu láti fọ́ ọ kúrò ní ọrùn wọn. Lẹ́yìn ìjà líle kan tí ó burú gidigidi, a lé àwọn ọmọ Romu kúrò ní ilẹ̀-ọba wọn, a sì tún ìgbàgbọ́ àtijọ́ múlẹ̀. Àwọn ìjọ yọ̀ nínú òmìnira wọn, wọn kò sì gbàgbé ẹ̀kọ́ tí wọ́n ti kọ́ nípa ẹ̀tàn, ìfọ̀rìṣà, àti agbára aláṣẹ-kíákíá ti Romu. Nínú ilẹ̀-ọba àdádó wọn, inú wọn dùn láti wà níbẹ̀, láìmọ̀ sí ìyókù Kristẹndọmu.”
“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.
“Àwọn ìjọ ní Áfíríkà pa Sábáàtì mọ́ gẹ́gẹ́ bí ṣọ́ọ̀ṣì póòpù ti ń pa á mọ́ kí ìṣọ̀tẹ̀ pípé rẹ̀ tó wáyé. Bí wọ́n ti ń pa ọjọ́ keje mọ́ ní ìgbọ́ràn sí òfin Ọlọ́run, wọ́n sì yà ara wọn kúrò nínú iṣẹ́ ní ọjọ́ Àìkú ní ìbámu pẹ̀lú àṣà ìjọ. Nígbà tí Róòmù dé ipò agbára gíga jù lọ, ó ti tẹ Sábáàtì Ọlọ́run mọ́lẹ̀ láti gbé èyí tirẹ̀ ga; ṣùgbọ́n àwọn ìjọ ní Áfíríkà, tí a fi pamọ́ fún ìwọ̀n ẹgbẹ̀rún ọdún kan fẹ́rẹ̀ẹ́, kò ní ipín nínú ìṣọ̀tẹ̀ yìí. Nígbà tí a mú wọn wà lábẹ́ àkóso Róòmù, a fi agbára mú wọn láti fi èyí tòótọ́ sílẹ̀ kí wọ́n sì gbé sábáàtì èké ga; ṣùgbọ́n kété tí wọ́n tún gba òmìnira wọn padà, wọ́n padà sí ìgbọ́ràn sí òfin kẹrin.
“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.
“Àwọn àkọsílẹ̀ wọ̀nyí nípa ìgbà àtijọ́ fi ìkórìíra Róòmù sí Sabáàtì tòótọ́ àti sí àwọn olùdáàbòbò rẹ̀ hàn gbangba, pẹ̀lú àwọn ọ̀nà tí ó ń lò láti bu ọlá fún ètò tí òun fúnra rẹ̀ dá sílẹ̀. Ọ̀rọ̀ Ọlọ́run kọ́ni pé a ó tún àwọn ìṣẹ̀lẹ̀ wọ̀nyí ṣe nígbà tí àwọn Roman Catholics àti àwọn Protestants yóò dara pọ̀ fún gbígbé Sunday ga.”
“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.
“Asọtẹ́lẹ̀ Ìfihàn 13 sọ pé agbára tí a ṣojú fún nípasẹ̀ ẹranko tí ó ní ìwo bí ti ọdọ-àgùntàn yóò mú kí ‘ayé àti àwọn tí ń gbé inú rẹ̀’ jọ́sìn ìjọba póòpù—ẹni tí a ṣàpẹẹrẹ níbẹ̀ pẹ̀lú ẹranko ‘tí ó dàbí ẹkùn.’ Ẹranko tí ó ní ìwo méjì náà yóò sì sọ ‘fún àwọn tí ń gbé lórí ayé, kí wọ́n ṣe àwòrán kan fún ẹranko náà;’ àti pé, síwájú sí i, yóò pàṣẹ fún gbogbo ènìyàn, ‘àwọn kékeré àti àwọn ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú,’ láti gba ààmì ẹranko náà. Ìfihàn 13:11–16. A ti fi hàn pé Orílẹ̀-Èdè Amẹ́ríkà ni agbára tí a ṣojú fún nípasẹ̀ ẹranko tí ó ní ìwo bí ti ọdọ-àgùntàn, àti pé àsọtẹ́lẹ̀ yìí yóò ṣẹ nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá fi agbára mú ìtọ́jú ọjọ́ Àìkú, èyí tí Róòmù ń pe ní ìjẹ́wọ́ pàtàkì ti ipò àṣẹ gíga rẹ̀. Ṣùgbọ́n nínú ìbọ̀wọ̀ yìí sí ìjọba póòpù, Orílẹ̀-Èdè Amẹ́ríkà kì yóò dá wà nìkan. Àkóso Róòmù nínú àwọn orílẹ̀-èdè tí wọ́n ti jẹ́wọ́ ìṣàkóso rẹ̀ rí kò tíì jìnà sí píparun rárá. Àti pé àsọtẹ́lẹ̀ ń sọ tẹ́lẹ̀ nípa ìmúpadàbọ̀ agbára rẹ̀. ‘Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a gbá a lára dé ibi ikú; a sì mú ọgbẹ́ ikú rẹ̀ láradá: gbogbo ayé sì yà á lẹ́nu lẹ́yìn ẹranko náà.’ Ẹsẹ̀ 3. Ìfìyàjẹ́ ọgbẹ́ ikú náà ń tọ́ka sí ìṣubú ìjọba póòpù ní ọdún 1798. Lẹ́yìn èyí ni wòlíì náà sọ pé, ‘a sì mú ọgbẹ́ ikú rẹ̀ láradá: gbogbo ayé sì yà á lẹ́nu lẹ́yìn ẹranko náà.’ Pọ́ọ̀lù sọ ní kedere pé ‘ẹni ẹ̀ṣẹ̀’ náà yóò máa bá a lọ títí di ìpadàbọ̀ kejì. 2 Tẹsalóníkà 2:3–8. Títí dé òpin àkókò gan-an ni yóò máa bá iṣẹ́ ìtanjẹ lọ. Onífihàn náà sì tún kéde, ní fífi tọ́ka sí ìjọba póòpù pẹ̀lú pé: ‘Gbogbo àwọn tí ń gbé lórí ayé yóò jọ́sìn ín, àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè.’ Ìfihàn 13:8. Ní Ilẹ̀ Àtijọ́ àti ní Ilẹ̀ Ayé Tuntun, ìjọba póòpù yóò gba ìbọ̀wọ̀ nínú ọlá tí a fi fún ìdásílẹ̀ ọjọ́ Àìkú, èyí tí ó dúró lórí àṣẹ Ìjọ Róòmù nìkan.”
“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.
“Láti àárín ọ̀rúndún kọkàndínlógún wá, àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà ti fi ẹ̀rí yìí hàn fún ayé. Nínú àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ nísinsìnyí ni a ti rí ìlọsíwájú kánkán sí ìmúṣẹ àsọtẹ́lẹ̀ náà. Pẹ̀lú àwọn olùkọ́ni Pùrótẹ́sítáǹtì, ìjẹ́wọ́ àṣẹ Ọlọ́run kan náà wà fún pípa ọjọ́ Àìkú mọ́, àti àìní ẹ̀rí Mímọ́ kan náà, gẹ́gẹ́ bí ó ti wà pẹ̀lú àwọn aṣáájú Pápà tí wọ́n dá àwọn iṣẹ́ ìyanu kalẹ̀ láti fi dípò àṣẹ kan láti ọ̀dọ̀ Ọlọ́run. Àsọtẹ́lẹ̀ pé a máa fi ìdájọ́ Ọlọ́run bọ̀ wọ̀lú sórí ènìyàn nítorí ìrúbọ wọn sí Sábáàtì ọjọ́ Àìkú, a ó tún máa sọ ọ́; ó ti bẹ̀rẹ̀ sí í jẹ́ ohun tí a ń fi ipá tẹnu mọ́lẹ̀. Àti pé ìgbésẹ̀ kan láti fi agbára mú kí a pa ọjọ́ Àìkú mọ́ ń yarayara ní í gba ilẹ̀.”
“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?
“Ijọ ti Romu jẹ́ àgbàyanu nínú ọgbọ́n àrékérekè àti ẹ̀tàn rẹ̀. Ó lè ka ohun tí ń bọ̀. Ó ń dúró de àkókò rẹ̀, níwọ̀n bí ó ti rí i pé àwọn ìjọ Pùròtẹ́sítáǹtì ń fi ọlá fún un nípa gbígba ọjọ́ ìsinmi èké náà, àti pé wọ́n ń pèsè láti fi ipa mú un ṣiṣẹ́ nípasẹ̀ ọ̀nà gan-an tí òun tìkára rẹ̀ lò ní àwọn ọjọ́ ìgbàanì. Àwọn tí ń kọ ìmọ́lẹ̀ òtítọ́ sílẹ̀ yóò ṣì wá ìrànlọ́wọ́ agbára yìí tí ó pe ara rẹ̀ ní aláìṣe-àṣìṣe láti gbé ètò kan ga tí ó ti ọ̀dọ̀ rẹ̀ ti wá. Bí yóò ṣe yára wá ran àwọn Pùròtẹ́sítáǹtì lọ́wọ́ nínú iṣẹ́ yìí kì í ṣe ohun tí ó ṣòro láti fojú inú wò. Ta ni ó lóye ju àwọn aṣáájú póòpù lọ nípa bí a ṣe ń bá àwọn tí kò gbọ́ràn sí ìjọ lò?”
“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.
“Ijọ́ Roman Kátólíìkì, pẹ̀lú gbogbo àwọn ẹ̀ka àti ìtànkálẹ̀ rẹ̀ káàkiri ayé, dá ẹgbẹ́ ńlá kan ṣoṣo sílẹ̀ lábẹ́ ìṣàkóso itẹ́ póòpù, tí a sì ṣe é láti sin ìfẹ́ àti àǹfààní rẹ̀. Àwọn mílíọ̀nù ọmọ ẹgbẹ́ rẹ̀, ní gbogbo orílẹ̀-èdè ayé, ni a kọ́ láti ka ara wọn sí ẹni tí a fi ìfaramọ́ wọn dè mọ́ póòpù. Kí orílẹ̀-èdè wọn tàbí ìjọba wọn jẹ́ èyíkéyìí, a ní kí wọ́n ka àṣẹ ìjọ sí ohun tí ó ga ju gbogbo àṣẹ mìíràn lọ. Bí ó tilẹ̀ jẹ́ pé wọ́n lè búra, ní fífi ìṣòtítọ́ wọn hàn sí orílẹ̀-èdè, síbẹ̀ lẹ́yìn èyí ni ẹ̀jẹ́ ìbúra ìgbọràn sí Rome wà, tí ń tú wọn sílẹ̀ kúrò nínú gbogbo ìlérí tí ó lòdì sí àǹfààní rẹ̀.”
“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.
“Itan jẹ́rìí sí àwọn ìsapá ọgbọ́n-ọ̀nà rẹ̀ tí kò sì ń yẹ̀ sílẹ̀ láti fi rọra wọ inú ọ̀ràn àwọn orílẹ̀-èdè; àti nígbà tí ó bá ti rí ibi tí yóò fi gbé ẹsẹ̀ kalẹ̀, láti tẹ̀ síwájú fún ìfojúsùn tirẹ̀ gan-an, àní bí ó tilẹ̀ jẹ́ sí ìparun àwọn ọmọ-aládé àti àwọn ènìyàn. Ní ọdún 1204, Póòpù Innocent III gba lọ́wọ́ Peter II, ọba Arragon, ìbúra àgbàyanu yìí pé: ‘Èmi, Peter, ọba àwọn ará Arragon, jẹ́wọ́ mo sì ṣe ìlérí láti máa jẹ́ olóòtítọ́ àti onígbọràn nígbà gbogbo sí olúwa mi, Póòpù Innocent, sí àwọn arọ́pò rẹ̀ Kátólíìkì, àti sí Ìjọ Róòmù, àti láti pa ìjọba mi mọ́ ní ìgbọràn sí i pẹ̀lú òtítọ́, ní dídáàbò bo ìgbàgbọ́ Kátólíìkì, àti ní ṣíṣe inúnibíni sí ìbàjẹ́ ẹ̀kọ́-asínlọ́gbọ́n.’—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. Èyí bá àwọn ìbéèrè mu nípa agbára póńtífù Róòmù pé ‘ó jẹ́ lábẹ́ òfin fún un láti yọ àwọn ọba-ọba kúrò ní ipò wọn’ àti pé ‘ó lè tú àwọn ọmọ-abẹ́ kúrò nínú ìfaramọ́ wọn sí àwọn alákòóso aláìṣòdodo.’—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.
“Ẹ sì jẹ́ kí a rántí i pé, ìgbéraga Róòmù ni pé kò yí padà láéláé. Àwọn ìlànà Gírégórì VII àti Innósẹ́ntì III ṣì ni àwọn ìlànà ti Ṣọ́ọ̀ṣì Kátólíìkì ti Róòmù. Bí ó sì bá ní agbára nìkan, yóò fi wọ́n sí ìṣe pẹ̀lú agbára gíga báyìí gan-an gẹ́gẹ́ bí ó ti ṣe ní àwọn ọ̀rúndún tí ó kọjá. Àwọn Pírótẹ́sítáǹtì kò mọ díẹ̀ nípa ohun tí wọ́n ń ṣe nígbà tí wọ́n dabaa láti gba ìrànlọ́wọ́ Róòmù ní iṣẹ́ gbígbé ọjọ́ Àìkú sókè. Bí wọ́n ti ń tẹ̀ síwájú láti mú ète wọn ṣẹ, bẹ́ẹ̀ ni Róòmù ń lépa láti tún agbára rẹ̀ fìdí múlẹ̀, láti gba ipò gíga àṣẹ rẹ̀ tí ó pàdánù padà. Kí a bá ti fi ìlànà náà lélẹ̀ lẹ́ẹ̀kan ní Orílẹ̀-Èdè Amẹ́ríkà pé ìjọ lè lo tàbí ṣàkóso agbára ìpínlẹ̀; pé a lè fi àwọn òfin ayé mú àwọn ìṣe ìjọsìn ṣẹ; ní kúkúrú, pé àṣẹ ìjọ àti ìpínlẹ̀ ni yóò ṣàkóso ẹ̀rí-ọkàn, nígbà náà ni ìṣẹ́gun Róòmù ní ilẹ̀ yìí yóò dájú.”
“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.
“Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ nípa ewu tí ń bọ̀ hàn; bí a bá kọ̀ ọ́ sílẹ̀ láìgbọ́, ayé Pírótẹ́sítánì yóò mọ ohun tí àwọn ète Róòmù jẹ́ ní tòótọ́, nígbà tí yóò ti pẹ́ jù láti bọ́ kúrò nínú ẹ̀gẹ̀ náà. Òun ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń lo ipa wọn nínú àwọn gbọngàn ìṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Òun ń kó àwọn ilé gíga rẹ̀ tí ó lọ́lá, tí ó sì lágbára jọ, nínú àwọn ibi ìkọ̀kọ̀, níbi tí a ó ti tún àwọn inúnibíni rẹ̀ àtijọ́ ṣe. Ní ọ̀nà àṣírí, láìsí ìfura kankan, òun ń fi agbára mu àwọn ọmọ-ogun rẹ̀ lágbára sí i láti mú àwọn ète tirẹ̀ ṣẹ nígbà tí àkókò bá dé fún un láti lu. Gbogbo ohun tí ó ń fẹ́ ni ipò àǹfààní, àti pé a ti ń fi èyí fún un tẹ́lẹ̀. Kò ní pẹ́ a ó rí i, a ó sì ní ìrírí ohun tí ète àkójọpọ̀ Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà, tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run, nípa bẹ́ẹ̀ yóò fa ẹ̀gàn àti inúnibíni sórí ara rẹ̀.” The Great Controversy, 563–581.