The parable of the ten virgins is repeated to the very letter in the history of the one hundred and forty-four thousand. Habakkuk chapter two sets forth the heart of the parable when it identifies the vision which speaks at the end.
十個童女嘅比喻，喺十四萬四千人嘅歷史之中，逐字逐句噉重演。哈巴谷書第二章指出嗰個喺末時發言嘅異象，從而闡明呢個比喻嘅核心。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
我要站喺守望所，立喺城樓上觀看，看他對我說甚麼，我因受責備該怎樣回答。耶和華回答我說：「你要將這默示寫明，清楚寫喺版上，使讀的人可以奔跑。因為這默示有一定的日期，到末期必然應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，決不遲延。看哪，自高自大的人，心不正直；惟義人必因信得生。」哈巴谷書 2:1–4
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
《但以理書》第十一章第二十七節亦都指出咗「所定嘅日期」。
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.
這兩王心裏都懷着惡意，坐在同一席上彼此說謊；但這計謀必不亨通，因為結局尚要到所定的時候。 但以理書 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.
羅馬所立定嘅「異象」，乃係為着「所定嘅時候」；而嗰兩個一心要行惡、同坐一席講大話嘅王，指出咗一個先知性嘅路標，呢個路標係喺異象「發言」之前來到。喺所定嘅時候未到之前，兩個王講「謊話」；及至異象喺所定嘅時候發言，佢就唔會說謊。所定嘅時候，就係美國嘅星期日法，而席間嘅會晤標誌住一段先知時期嘅開始。「異象」喺星期日法之時於歷史中應驗，但佢卻係喺星期日法之前已經被立定。呢一點係顯而易見嘅，因為忠心嘅人被吩咐要等候異象，亦被吩咐要傳揚異象。若果異象喺應驗之前仲未被立定，咁佢哋就唔可能喺異象應驗之前將之傳揚。
Jeremiah represents those who “wait” for the vision:
耶利米代表嗰啲為異象「等候」嘅人：
O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:15–21.
耶和華啊，你是知道的；求你記念我，眷顧我，向逼迫我的人為我報仇；不要在你的長久忍耐中將我取去；要知道，我為你的緣故受了凌辱。你的言語一臨到，我便吃了；你的言語成了我心中的歡喜快樂；因我稱為你名下的人，耶和華萬軍之神啊。我沒有坐在戲笑人的會中，也沒有歡樂；我因你的手獨自靜坐，因你使我滿心憤恨。我的痛苦為何長久不止，我的傷痕為何無法醫治，不肯痊癒呢？你待我豈全然像詭詐的，好像無常的水嗎？所以耶和華如此說：你若歸回，我就將你再帶來，使你侍立在我面前；你若將寶貴的和下賤的分別出來，你就可以當作我的口。他們必歸向你，你卻不可歸向他們。我要使你向這百姓成為堅固的銅牆；他們必攻擊你，卻不能勝你；因我與你同在，要拯救你，搭救你，這是耶和華說的。我要救你脫離惡人的手，救贖你脫離強暴人的手。耶利米書 15:15–21。
The Sunday law in the USA is where the symbol of “remembering” is marked. It is there that the Sabbath that is always to be remembered becomes the final testing issue. It is there that the whore of Tyre, who has been forgotten is remembered. It is there that God remembers the sins of Babylon and gives her double judgment.
美國嘅星期日法，正係「記念」呢個表號被標記之處。喺嗰度，嗰個本來係要時常記念嘅安息日，成為最後考驗嘅爭議焦點。喺嗰度，嗰個曾被忘記嘅推羅淫婦被記念起嚟。喺嗰度，上帝記念巴比倫嘅罪孽，並加倍施行審判。
The waymark where speaking is located is the Sunday law in the USA, for there the earth beast “speaks” as a dragon. At the same waymark the ass in Balaam’s line of prophecy “speaks.” When John the Baptist is born his father, Zacharias who has been divinely restricted from speaking, “speaks.”
「說話」所在嘅路標，乃係美國嘅星期日法；因為喺嗰度，地獸就如龍「說話」。喺同一個路標之上，巴蘭預言線中嘅驢亦都「說話」。當施洗約翰出生之時，佢嘅父親撒迦利亞——一直被神限制不能說話——就「說話」。
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
到咗第八日，佢哋嚟要為個孩子行割禮，並且照佢父親個名，稱佢做撒迦利亞。佢母親回答話：唔係；佢要叫做約翰。佢哋對佢話：你親族中冇一個係叫呢個名嘅。佢哋就向佢父親打手勢，問佢想叫個孩子乜嘢名。佢就要咗一塊寫字板，寫上話：佢嘅名係約翰。眾人都希奇不已。撒迦利亞嘅口立時開咗，舌頭也鬆開咗，就說出話來，讚美神。路加福音 1:59–64。
At the Sunday law in the USA the deadly wound of the papacy is healed, and she becomes the eighth kingdom that is of the seven, when the USA, whose president Donald Trump is the eighth president that is of the seven. At the same point in time the one hundred and forty-four thousand are lifted up as an ensign. The one hundred and forty-four thousand are the eighth church that is of the seven. At the Sunday law the number eight is marked, and it was on the eighth day that John was circumcised and Zacharias spoke. Zacharias means God has “remembered.” The Sunday law is the counterfeit of the true Sabbath that was to be “remembered.” At the Sunday law the whore of Tyre is “remembered.” It is at the Sunday law that God “remembers” the sins of Babylon and doubles her judgment.
當美國頒布星期日法之時，教皇制度所受的致命傷便得醫治；而當美國——其總統唐納德·特朗普乃是七者之中的第八位總統——如此行時，她就成了那「屬於七者之中的第八個國度」。同一時刻，十四萬四千人被高舉，作為旌旗。十四萬四千人乃是七個教會之中的第八個教會。於星期日法之時，數目八被標示出來；約翰正是在第八日受割禮，而撒迦利亞也在那時開口說話。撒迦利亞的意思是上帝「已經記念」。星期日法乃是真安息日的偽冒；那真安息日原是當被「記念」的。於星期日法之時，推羅的淫婦被「記念」。正是在星期日法之時，上帝「記念」巴比倫的罪孽，並將她的刑罰加倍。
Jeremiah represents those who suffered the first disappointment and who wait for the vision which tarries. He represents the faithful who become God’s mouth at the appointed time when the vision speaks and does not lie. The vision which speaks at the time appointed is preceded by two kings telling lies to each other at one table. That event precedes the Sunday law and therefore occurs in the history of Panium as set forth in verses thirteen to fifteen, which is the same period when the “robbers of the people” establish the “vision.”
耶利米表徵那些經歷了第一次失望、並等候那延遲之異象的人。他表徵那些忠心的人；到了所定的時候，當異象發言而不虛謊之時，他們就成為上帝的口。那在所定之時發言的異象，之前有兩個王同席彼此說謊。那件事先於星期日法案，因此乃發生於帕尼烏姆的歷史之中，正如第十三至十五節所陳明的；那也正是「強暴之子民」建立「異象」的同一時期。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
當其時，必有許多人起來攻擊南方王；你民中嘅強暴人也必自高自大，為要應驗那異象；但他們終必跌倒。但以理書 11:14。
The “robbers” are Rome, and Rome in the last days is Catholicism. The pope establishes the vision, and he does so in the period just before the Sunday law. He does so by interceding in the battle of Panium where Trump prevails over Putin. The battle took place in 200 BC, the same year pagan Rome entered prophetic history. Pompey the Great conquered Jerusalem in 63 BC. This event occurred during his campaign in the East, when he intervened in a civil war between the Hasmonean brothers Hyrcanus II and Aristobulus II. Pompey sided with Hyrcanus II, besieged Jerusalem, and eventually took the city after a three-month siege. This marked the end of Judean independence and the beginning of Roman control over the region, which would later become a province under Roman rule.
「強盜」就係羅馬，而末後日子嘅羅馬就係天主教。教皇立定呢個異象，而佢係喺星期日法頒布之前嗰段時期如此行。佢係藉着喺帕尼烏姆之戰中出面調停而如此行；喺呢場戰事之中，特朗普勝過普京。呢場戰役發生喺公元前200年，同一年，異教羅馬進入咗預言歷史。龐培大帝於公元前63年征服耶路撒冷。呢件事發生喺佢東方戰役期間，當時佢介入咗哈斯摩尼兄弟希耳卡努二世同亞里士多布二世之間嘅一場內戰。龐培站喺希耳卡努二世一邊，圍困耶路撒冷，最終喺三個月圍城之後攻取咗該城。呢件事標誌住猶太獨立嘅終結，以及羅馬對該地區控制嘅開始；其後，呢個地區成為羅馬統治之下嘅一個行省。
Before the Sunday law the pope intercedes into the history associated with the battle of Panium. When he enters prophetic history, his appearance establishes the vision; the vision that will yet “speak” at the “appointed time” of the Sunday law in the USA. The “vision” that tarried is the failed prediction which marked the beginning of the tarrying time in the parable of the ten virgins. It also marked the arrival of the second angel of the three angels of Revelation fourteen. A failed prediction that ushered in a period of waiting, and an encouragement to “wait” for its fulfillment, even though it tarried.
喺星期日法案之前，教皇介入咗同帕尼烏姆戰役相關聯嘅歷史。當佢進入預言歷史之時，佢嘅出現確立咗嗰個異象；就係嗰個喺美國星期日法案嘅「指定時候」仍要「發言」嘅異象。嗰個遲延咗嘅「異象」，就係嗰個錯誤嘅預測；而呢個錯誤嘅預測標誌住十童女比喻之中遲延時期嘅開始。佢亦都標誌住《啟示錄》第十四章三天使信息之中第二位天使嘅來臨。呢個錯誤嘅預測，引進咗一段等候嘅時期；並且鼓勵人「等候」佢嘅應驗，縱然佢遲延。
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.
喺米勒派嘅歷史中，延遲嘅時期喺1844年8月12日至17日於埃克塞特營會結束。一次因錯誤預測而引致嘅失望，帶出一段等候嘅時期，呢段時期乃係為咗喺兩等童女身上完成品格嘅定型；其後，先前失敗之預測嘅解釋隨之而來。喺埃克塞特所作嘅解釋，指出咗異象喺應驗之時所連帶嘅細節。同樣嘅特徵亦可見於《馬太福音》第十六章，當基督帶領祂嘅門徒到該撒利亞腓立比嘅時候。由嗰一刻起，基督直接教導門徒，將要喺十字架上發生嘅事。
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:21.
從那時起，耶穌就開始指示門徒，祂必須上耶路撒冷去，受長老、祭司長和文士許多的苦，並且被殺，第三日復活。馬太福音 16:21。
It should be noted that the verse just cited comes between Jesus identifying that Peter had been directed by the Holy Spirit in his identification of Jesus as the Christ, the son of the living God. Then when Christ began to teach them of the coming cross Peter opposed the message and Christ called Peter Satan. The message that is unsealed when the vision is established produces two classes of worshippers, both represented by Peter.
應當注意，方才所引述嘅經文，正正處於耶穌指出彼得喺認出耶穌係基督、永生神嘅兒子呢件事上，乃係受聖靈引導之後，同時又喺基督開始教導佢哋關於將要來到嘅十字架之時，彼得反對呢信息，而基督就稱彼得為撒但之前後之間。當異象被建立而使信息得以開啟之時，所產生嘅，乃係兩類敬拜者；而彼得同時代表咗呢兩類人。
Caesarea Philippi is Panium, and they both lead to the appointed time of the cross in the line of Christ, October 22, 1844 in the Millerite history and the Sunday law today. Panium, Caesarea Philippi and Exeter camp meeting are the same prophetic waymark. It is at this waymark that the vision is established with the introduction of the pope into the narrative. The establishment of the vision precedes the appointed time, for Caesarea Philippi preceded the cross, Exeter camp meeting preceded October 22, 1844, and Panium in 200 BC preceded Pompey conquering Jerusalem in 63 BC. Sometime before the Sunday law in the USA the pope, who is the whore of Tyre will enter openly into prophetic history. When he does the vision is established.
Caesarea Philippi 就係 Panium，而兩者都喺基督脈絡之中，引向十字架所定嘅日期；喺米勒派歷史中，就係 1844 年 10 月 22 日；而喺今日，就係星期日法。Panium、Caesarea Philippi 同 Exeter camp meeting，乃係同一個先知性嘅路標。正正喺呢個路標之上，藉住將教皇引入敘事之中，異象得以建立。異象嘅建立先於所定嘅日期，因為 Caesarea Philippi 先於十字架，Exeter camp meeting 先於 1844 年 10 月 22 日，而公元前 200 年嘅 Panium，亦先於公元前 63 年 Pompey 征服耶路撒冷。喺美國星期日法之前嘅某個時候，嗰位作為推羅淫婦嘅教皇，將會公開進入先知歷史。當佢咁樣做嘅時候，異象就得以建立。
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.
呢個異象喺第十一章嘅第三場代理戰爭中被確立。第一場代理戰爭說明最後一場代理戰爭，因此，最後一場代理戰爭將會具有與第一場相同嘅預言特徵。南方王，喺「Vladimir」呢個名字中所代表，意即群體嘅統治者，會藉着教皇與美國總統之間嘅聯盟而被掃除。最後一位教皇將會係「七位之中而出嘅第八位」，以應驗《啟示錄》第十七章；最後一位總統亦將會係「七位之中而出嘅第八位」，而十四萬四千人嘅旗幟亦然。
The relationship between the pope and the president in the beginning was a “secret alliance,” and the alliance of the eighth and final president with the pope will also be “secret,” for in this period the whore of Tyre is prophetically “forgotten.” The alliance between Reagan and Pope John Paul II was secret, but at the same time the pope became the most recognizable face on earth. What is “forgotten” concerning the whore of Tyre who commits fornication with all the kings of the earth is a specific characteristic of the papacy, that incorporates all of her sins into one category of rebellion. That characteristic is the Catholic churches claim to “infallibility.” This fact is so important to see that I will now close this article with a chapter from Sister White. We will continue these lines in the next article, but as you read the following chapter from The Great Controversy, remember that almost every one of Trump’s cabinet members are Roman Catholic, with a mix of Pentecostalism and an ever-present influence from Franklin Graham who recently called for public prayers for the antichrist of Bible prophecy.
起初，教宗與總統之間嘅關係乃係一種「秘密聯盟」；而第八位、亦即最後一位總統同教宗之間嘅聯盟，同樣亦必然係「秘密」嘅，因為喺呢段時期，推羅嘅淫婦喺預言之中乃係「被忘記」嘅。列根同教宗若望保祿二世之間嘅聯盟係秘密嘅；但與此同時，教宗卻成為地上最容易辨認嘅面孔。關於推羅嘅淫婦——即同地上眾王行淫嘅——所謂「被忘記」嘅，乃係教皇制度一項特定嘅特徵；而呢一項特徵，將佢一切嘅罪都歸入同一類悖逆之中。呢項特徵，就係天主教會聲稱自己具有「無誤性」。呢一個事實極其重要，必須看明，因此我而家要用懷愛倫姊妹嘅一章作為本文嘅結束。我哋會喺下一篇文章繼續呢啲思路；但當你閱讀《善惡之爭》以下呢一章嘅時候，要記住，特朗普內閣成員幾乎每一位都係羅馬天主教徒，其中夾雜住五旬節派，而且仲一直受到富蘭克林·葛培理嘅影響；而佢最近曾呼籲公眾為《聖經》預言中嘅敵基督禱告。
“Liberty of Conscience Threatened
「良心自由受到威脅」
“Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendancy, and the papists are taking a conciliatory course in order to gain influence, there is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy; the opinion is gaining ground that, after all, we do not differ so widely upon vital points as has been supposed, and that a little concession on our part will bring us into a better understanding with Rome. The time was when Protestants placed a high value upon the liberty of conscience which had been so dearly purchased. They taught their children to abhor popery and held that to seek harmony with Rome would be disloyalty to God. But how widely different are the sentiments now expressed!
「現今，新教徒對羅馬教嘅看法，比起往年所抱嘅好感，大大增加咗。在嗰啲天主教並非居於支配地位，而教皇派為咗取得影響力、採取和解路線嘅國家，對於將改革宗諸教會同教皇體系分隔開來嘅教義，漸漸顯出愈來愈多嘅冷淡；一種意見亦愈來愈盛行，就係話，歸根究柢，我哋喺重要要道之上，彼此嘅分歧並冇人所設想嘅咁大；只要我哋方面稍作讓步，就可以同羅馬達致更好嘅諒解。曾幾何時，新教徒極其珍視嗰種以沉重代價換取返嚟嘅良心自由。他哋教導自己嘅兒女去憎惡羅馬教，並且認為，若尋求同羅馬和諧一致，就係對上帝不忠。但如今所表達出嚟嘅情感，同從前相比，係何等天淵之別！」
“The defenders of the papacy declare that the church has been maligned, and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times and plead that the influence of modern civilization has changed her sentiments.
「教皇制度嘅維護者宣稱，教會一直受人誣蔑，而新教世界亦傾向接受呢種講法。好多人力言，以往日無知與黑暗嘅幾個世紀之中，教會掌權時所表現出嘅種種可憎之事同荒謬行徑，嚟評斷今日嘅教會，乃係唔公正嘅。佢哋將教會嗰種可怕嘅殘酷，歸咎於當時野蠻嘅風氣，並辯稱現代文明嘅影響已經改變咗佢嘅心意。」
“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?
「呢啲人莫非已經忘記咗，呢個狂妄權勢喺八百年之間所提出嗰個自稱無謬嘅主張嗎？呢個主張非但冇被放棄，反而喺十九世紀比以往任何時候都更斬釘截鐵噉被重申。既然羅馬宣稱：『教會從未錯誤；並且按聖經所言，亦永不會錯誤』（John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17），咁佢又點可能放棄嗰啲支配佢往昔世代行徑嘅原則呢？」
“The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed and Rome be reinstated in her former power, and there would speedily be a revival of her tyranny and persecution.
「教皇制嘅教會決不會放棄佢自稱無謬誤嘅主張。凡佢喺逼迫嗰啲拒絕接受其教條之人時所做過嘅一切，佢都視為正當；而若然機會再度出現，佢豈唔會重施故技，重複同樣嘅行徑嗎？只要現今世俗政府所加諸嘅約束被除去，而羅馬恢復其從前嘅權勢，佢嘅暴政同迫害便會迅速復興。」
“A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy: ‘There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our government with those of the Catholic Church.’
「一位著名作家就教皇制度等級體系對於良心自由之態度，以及其政策若告成功將特別威脅美國之危險，如此說道：『有許多人傾向把人在美國對羅馬天主教所存嘅任何憂懼，歸因於偏狹或幼稚。呢啲人喺羅馬教體制嘅性質同態度之中，看不出有任何敵視我哋自由制度嘅地方，亦喺其增長之中看不出任何不祥之兆。咁樣，我哋就先將我哋政府若干基本原則，同天主教會嘅原則作一比較。』」
“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.’
「美國憲法保障良心自由。沒有任何事物比這更可寶貴，亦更根本。教宗庇護九世於1854年8月15日所發表之通諭中說：『為良心自由辯護之荒謬而錯謬的教義或狂言，乃是最具毒害性的謬誤——在一個國家之中，諸般瘟疫之中最當懼怕者。』同一位教宗又於1864年12月8日所發表之通諭中，咒逐了『那些主張良心自由及宗教崇拜自由的人』，亦咒逐了『一切堅稱教會不可使用強制手段的人』。」
“‘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.’…
「『羅馬喺美國所表現出嚟嘅特定語調，並唔表示佢心意有所改變。佢喺無能為力之處，先至表現寬容。奧康納主教咁講：『宗教自由只不過係被容忍，直至可以喺唔危及天主教世界嘅情況之下，將相反嘅做法付諸實行。』……聖路易斯總主教曾經講過：『異端同埋不信都係罪行；而喺基督教國家——例如意大利同西班牙——凡人民全屬天主教徒，而天主教信仰又係國家法律之基本部分者，佢哋會如同其他罪行一樣受到懲罰。』……」
“‘Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the pope, in which occur the following words: ‘Heretics, schismatics, and rebels to our said lord (the pope), or his aforesaid successors, I will to my utmost persecute and oppose.’—Josiah Strong, Our Country, ch. 5, pars. 2–4.
「天主教會中每一位樞機、總主教及主教，都要向教宗宣立效忠誓言，其中有如下語句：『凡異端者、分裂教會者，以及背叛我等上述主上（即教宗）或其前述繼承人者，我必竭盡所能加以迫害並抗拒。』——Josiah Strong, Our Country, 第5章，第2–4段。
“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.
「誠然，喺羅馬天主教之中確有真正嘅基督徒。嗰個教會裏面有成千上萬嘅人，乃係按住佢哋所擁有最好嘅亮光嚟事奉上帝。佢哋唔獲准接觸祂嘅聖言，因此唔能辨明真理。佢哋從未睇見出於活潑心靈嘅事奉，同單單循行各樣儀文禮節之間嘅對比。上帝以憐憫而溫柔嘅心垂顧呢啲心靈；佢哋所受嘅教導，乃係一種信仰，既迷惑人，又不能使人滿足。祂必使亮光嘅光線穿透圍繞住佢哋嘅濃密黑暗。祂必向佢哋顯明那喺耶穌裏面嘅真理，而許多人最終仍要站喺祂子民嘅行列之中。」
“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.
「然而，羅馬天主教制度作為一個體系，現今與基督福音相符的程度，並不比她歷史上任何先前時期更多。新教各教會正陷於極大的黑暗之中；否則，她們便會辨明時代的兆頭。羅馬教會在其計劃與運作方式上，影響深遠。她正運用一切手段，擴張其勢力，增增其權能，為一場猛烈而堅決的衝突作準備，好重新奪回對世界的控制，重建迫害，並推翻新教主義所成就的一切。天主教正在四面八方擴展其勢力。請看她在新教國家中日益增多的教堂與禮拜堂。請看她在美國的學院與神學院如何廣受歡迎，且被新教徒廣泛擁護。請看英格蘭禮儀主義的增長，以及人們屢次倒向天主教陣營。凡珍視福音純正原則的人，這些事都應當喚起他們的憂慮。」
“Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see and fail to understand. Men are closing their eyes to the real character of Romanism and the dangers to be apprehended from her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty.
「新教徒一直竄改並姑息教皇制；佢哋作出妥協同讓步，甚至連天主教徒自己見到都感到詫異，亦無法明白。人們正閉埋眼睛，睇唔見羅馬教制度真正嘅本質，以及佢取得至高權勢之後所帶來、必須警惕嘅危險。人民必須被喚醒，起來抵抗呢個對公民自由同宗教自由最危險之仇敵嘅進逼。」
“Many Protestants suppose that the Catholic religion is unattractive and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy imposture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.
「許多新教徒以為天主教宗教並無吸引之處，且其崇拜不過是沉悶而毫無意義、周而復始的禮儀程序。在此他們錯了。羅馬教雖然建基於欺騙之上，卻並非粗鄙拙劣的冒充。羅馬教會的宗教禮拜，乃是極其令人印象深刻的禮儀。其華麗的鋪陳與莊嚴的儀式，迷惑民眾的感官，並使理性與良知之聲歸於沉寂。眼目為之悅服。宏偉的教堂、莊嚴的行列、金製的祭壇、鑲嵌珠寶的聖龕、精選的繪畫，以及精美絕倫的雕塑，都迎合人對美的愛好。耳朵也同樣被其吸引。其音樂無與倫比。低沉渾厚的風琴之音，與眾多歌聲的旋律交織，當這樂聲在她宏偉的大教堂高聳的穹頂與列柱長廊之間迴盪高揚之時，不能不使人的心靈充滿敬畏與虔敬。」
“This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.
呢啲外在嘅華麗、排場同儀式，只不過係對因罪患病之靈魂所渴慕之事嘅一種嘲弄；呢一切正係內在敗壞嘅明證。基督嘅宗教並唔需要藉住呢啲吸引人嘅外飾嚟為自己增色。在十字架所發出嘅光中，真正嘅基督教顯得如此純潔可愛，以致任何外在嘅裝飾都唔能增添其真正嘅價值。惟有聖潔之美，同埋溫柔安靜嘅心靈，先至係神所看為寶貴嘅。
“Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.
「文辭之華美，並不必然係純正、高尚思想嘅標誌。對藝術嘅崇高觀念、對品味嘅精緻修養，往往存在於屬世、屬情慾之人嘅心思之中。撒但往往利用呢啲事，引誘人忘記靈魂嘅需要，失卻對將來不朽生命嘅注視，轉離佢哋無窮嘅幫助者，而單單為今世而活。 」
“A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship has a seductive, bewitching power, by which many are deceived; and they come to look upon the Roman Church as the very gate of heaven. None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence. Thousands who have not an experimental knowledge of Christ will be led to accept the forms of godliness without the power. Such a religion is just what the multitudes desire.
「一種着重外表形式嘅宗教，對未曾更新嘅心係極具吸引力嘅。天主教崇拜中嘅華麗排場同禮儀，帶有一種誘人、迷惑人心嘅力量，致使許多人受其蒙蔽；佢哋竟視羅馬教會為通往天國嘅正門。惟有嗰啲將自己嘅腳牢牢立喺真理根基之上，並且心靈因上帝嘅靈而得更新嘅人，先至能夠抵擋佢嘅影響。成千上萬對基督並冇經歷上嘅認識嘅人，將會被引導去接受敬虔嘅外貌，卻冇其中嘅能力。呢樣嘅宗教，正正就係群眾所渴求嘅。」
“The church’s claim to the right to pardon leads the Romanist to feel at liberty to sin; and the ordinance of confession, without which her pardon is not granted, tends also to give license to evil. He who kneels before fallen man, and opens in confession the secret thoughts and imaginations of his heart, is debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest,—an erring, sinful mortal, and too often corrupted with wine and licentiousness,—his standard of character is lowered, and he is defiled in consequence. His thought of God is degraded to the likeness of fallen humanity, for the priest stands as a representative of God. This degrading confession of man to man is the secret spring from which has flowed much of the evil that is defiling the world and fitting it for the final destruction. Yet to him who loves self-indulgence, it is more pleasing to confess to a fellow mortal than to open the soul to God. It is more palatable to human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.
「教會聲稱自己有赦罪之權，便使羅馬教徒覺得自己可以任意犯罪；而告解之禮，若不經此禮，她的赦免便不得賜下，亦傾向於縱容罪惡。凡跪在墮落的人面前，並在告解中袒露自己內心隱密的思想與意念的人，乃是在貶抑自己作為男子的尊嚴，並敗壞其靈魂一切高尚的本能。當他向一位司鐸——一個會犯錯、有罪的必死之人，而且往往又被酒色所敗壞——陳述自己一生的罪時，他品格的標準便被降低，因此也就被玷污了。他對上帝的觀念被貶低至墮落人性的樣式，因為司鐸乃是站在上帝代表的地位上。這種人向人所作的屈辱告解，乃是暗中湧出許多罪惡的隱秘泉源；這些罪惡正玷污世界，並使世界適合於最後的毀滅。然而，對那愛好放縱私慾的人來說，向同樣必死的人認罪，比向上帝敞開心靈更為可喜。對人性而言，行補贖比棄絕罪惡更容易接受；用麻衣、荊棘和磨人的鎖鏈來苦待肉身，比釘死肉體的私慾更為容易。屬肉體的心情願負何等沉重的軛，也不肯俯首服在基督的軛下。」
“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.
「羅馬教會同基督第一次降臨時期嘅猶太教會之間，有一種顯著嘅相似之處。猶太人暗中踐踏上帝律法嘅每一項原則，表面上卻嚴格遵守其中嘅誡命，又加上種種苛索同遺傳，使順從變得痛苦而沉重。正如猶太人自稱尊崇律法，羅馬教徒也聲稱尊崇十字架。他們高舉基督受苦嘅象徵，然而喺自己嘅生活中，卻否認嗰位十字架所表徵嘅主。」
“Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour’s words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church: ‘They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.’ Matthew 23:4. Conscientious souls are kept in constant terror fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure.
「教皇派喺佢哋嘅教堂上、祭壇上，同埋衣袍上，都安置十字架。到處都見到十字架嘅徽記。到處都喺外表上尊崇佢、高舉佢。然而，基督嘅教訓卻被埋沒喺一大堆毫無意義嘅傳統、錯謬嘅詮釋，同埋嚴苛嘅苛索之下。救主論到嗰啲偏執嘅猶太人所講嘅話，更加有力咁適用於羅馬天主教會嘅領袖：『他們把難擔的重擔捆起來，擱在人的肩上；但自己一個指頭也不肯動。』馬太福音 23:4。凡有良心嘅人，因懼怕觸怒了上帝而常常陷於驚惶之中；與此同時，教會中許多顯貴卻過着奢華同縱慾享樂嘅生活。」
“The worship of images and relics, the invocation of saints, and the exaltation of the pope are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said: ‘Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.’ Matthew 11:28.
對聖像與遺物的崇拜、對聖徒的祈求，以及對教皇的高舉，都是撒但用來把民眾的心思從上帝及祂的兒子身上引開的詭計。為要使他們走向滅亡，牠竭力使他們把注意力從那位惟有藉着祂才能得着救恩的主身上轉移。牠必引導他們轉向任何可以取代那位曾說：「凡勞苦擔重擔的人，可以到我這裏來，我就使你們得安息。」馬太福音 11:28 的對象。
“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.
「歪曲上帝嘅品格、罪嘅本質，以及大爭戰中真正關鍵嘅問題，乃係撒但一貫不變嘅圖謀。佢詭辯多端，削弱人對神聖律法所當盡嘅義務，又畀人放縱犯罪嘅藉口。同時，佢使人懷抱對上帝錯謬嘅觀念，以致人對上帝所存嘅唔係愛，反而係恐懼同憎恨。佢自己品格中所固有嘅殘酷，竟被歸諸創造主；呢種殘酷又具體體現於各種宗教制度之中，並表現於各樣敬拜嘅方式。如此，人嘅心思就被弄瞎，而撒但便得着佢哋作為自己嘅工具，去與上帝爭戰。由於對神聖屬性嘅曲解，異教列國遂被引致相信，若要博取神明嘅悅納，就必須獻上人祭；而喺各種形式嘅偶像崇拜之下，種種駭人聽聞嘅殘暴之事亦因而被施行。」
“The Roman Catholic Church, uniting the forms of paganism and Christianity, and, like paganism, misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome’s supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dignitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture and not end the life of the victim. In many cases the infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.
羅馬天主教會把異教同基督教嘅形式聯合起來，並且正如異教一樣，歪曲上帝嘅品格，因此採用了同樣殘酷可憎嘅手段。在羅馬掌權嘅日子，曾有各樣酷刑器具，用以逼使人同意她嘅教義。對於唔肯承認她要求嘅人，就有火刑柱等候佢哋。又有大規模嘅屠殺，其程度除非到審判時顯露出來，否則永遠無人能夠知道。教會中嘅顯貴，在撒但——佢哋嘅主子——指使之下，研究發明各種方法，要造成最大可能嘅痛苦，卻又唔使受害者立刻喪命。喺許多情況之下，呢種地獄般嘅酷刑程序一再重複，直至達到人類忍受力嘅極限；到咗呢個時候，人體機能終於放棄掙扎，而受苦者則把死亡視為甘甜嘅解脫。
“Such was the fate of Rome’s opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man’s earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow creatures.
羅馬反對者的命運，正是如此。至於她的追隨者，她則以鞭笞、饑餓難當，以及一切可以想像、令人心膽俱裂之身體苦修來加以管束。為要獲取上天的眷顧，悔罪者藉着違反自然律而違反了上帝的律法。人們受教要割斷祂所建立、原為賜福並使人地上寄居之日得享歡欣的種種聯繫。墳場之中，藏有數以百萬計的犧牲者；他們畢生徒然竭力要克制自己天然的情感，壓抑一切對同類所懷的同情思想與感受，視之為上帝所憎惡。
“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.
「如果我哋渴望明白撒但嗰種早已命定嘅殘酷——呢種殘酷喺數百年之間所表現出嚟，並唔係喺嗰啲從未聽聞上帝嘅人當中，而係喺基督教世界嘅中心，並且遍及其全境——我哋只需察看羅馬教嘅歷史。藉住呢個龐大如巨獸嘅欺騙體系，邪惡之君得以達成佢嘅目的，使上帝受羞辱，使人陷於悲慘。當我哋見到佢點樣成功噉偽裝自己，又點樣藉住教會領袖成就佢嘅工作，我哋就更能明白，點解佢對《聖經》懷有咁大嘅憎惡。因為如果嗰本書被閱讀，上帝嘅憐憫同慈愛就會被顯明；人亦會看見，祂並冇將呢啲沉重嘅重擔加諸人身上。祂所要求嘅，只係一顆憂傷痛悔嘅心，一個謙卑、順服嘅靈。」
“Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: ‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’ Jesus looked with pity upon His disciple, and rebuked his harsh spirit, saying: ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:54, 56. How different from the spirit manifested by Christ is that of His professed vicar.
「基督喺佢一生之中，從來冇留低任何榜樣，叫男女把自己幽禁於修道院之中，好使自己配得上天國。佢從未教導人必須壓抑愛同埋同情。救主嘅心滿溢住愛。人越接近道德上嘅完全，佢嘅感受就越敏銳，對罪嘅覺察就越深刻，對受苦之人嘅同情亦越深。教皇自稱係基督嘅代表；但佢嘅品格點能夠同我哋嘅救主相比呢？基督可曾因人唔向佢呢位天上君王致敬，就把人交付監牢或者刑具之下嗎？可曾有人聽見佢嘅聲音，定人死罪，只因佢哋唔接受佢嗎？當撒馬利亞一條村莊嘅人輕慢佢嘅時候，使徒約翰滿心憤慨，就問：『主啊，你要我哋吩咐火從天上降下來，燒滅佢哋，像以利亞所作的嗎？』耶穌憐憫噉望住佢嘅門徒，責備佢嚴酷嘅心靈，話：『人子來，不是要滅人的性命，乃是要救人的性命。』路加福音 9:54, 56。呢種由自稱為基督代表者所顯出嘅精神，同基督所彰顯嘅精神，係何等不同。」
“The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.
「羅馬教會現今向世界展示一副堂皇體面嘅外貌，用種種辯解掩飾佢嗰可怖殘酷嘅歷史記錄。佢已經披上基督一般嘅衣袍；但佢並冇改變。昔日各世代存在於教皇制度中嘅每一項原則，今日依然存在。喺最黑暗時代所編造出嚟嘅教義，至今仍然被持守。人切勿自欺。現今新教徒如此樂意尊崇嘅教皇制度，正係宗教改革時代統治世界嘅同一個制度；當日，上帝嘅僕人冒住生命危險挺身而出，揭露佢嘅罪惡。佢仍然存有同樣嘅驕傲同狂妄僭越，曾經凌駕君王同諸侯之上，並自稱擁有上帝嘅權柄。佢嘅精神，今日同當年扼殺人類自由、殺害至高者聖徒嘅時候一樣，絲毫唔少殘酷同專橫。」
“The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?
教皇制正如預言所宣告她將會成為的一樣，乃是末後時代的背道。帖撒羅尼迦後書 2:3, 4。她嘅政策之一，就係假定最能達成其目的之品格；但喺變色龍千變萬化嘅外表之下，佢卻隱藏住蛇不變嘅毒液。她宣稱：「對異端者，以及被懷疑犯有異端之罪的人，不應守信」（Lenfant, volume 1, page 516）。呢個權勢，其一千年來嘅記錄都係用聖徒嘅鮮血寫成，現今竟可被承認為基督教會嘅一部分嗎？
“It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.
「喺新教國家中，有人提出天主教與新教之間嘅差異，已不若往昔咁樣懸殊，呢一種講法並非毫無根據。然而，改變固然係有；但呢種改變並不在於教皇制度。天主教確實與現今存在嘅大部分新教頗為相似，因為自宗教改革家嘅時代以來，新教已經大大墮落了。 」
“As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil, and as the inevitable result they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.
「由於新教各教會一直尋求世界嘅恩寵，虛假的仁愛已經蒙蔽咗佢哋嘅眼睛。佢哋睇唔見，只覺得對一切邪惡都應當存善意嘅看法；而其不可避免嘅結果，就係佢哋最終將會對一切良善反而存惡意嘅看法。佢哋唔再為那一次交付聖徒嘅真道挺身捍衛，反倒好似向羅馬為自己對她所持嘅不仁愛見解而道歉，懇求寬恕自己嘅偏執。」
“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.
「即使喺嗰啲對羅馬教制毫無好感的人當中，亦有大批人對其權勢同影響所構成嘅危險所知甚少。好多人堅稱，中世紀所普遍存在嘅思想同道德黑暗，有利於佢嘅教條、迷信同壓迫之蔓延；而現代較高嘅知識水平、知識嘅普及，以及宗教事務上日益增長嘅寬容精神，都足以禁止不寬容同暴政嘅復興。甚至有人譏笑話，喺呢個開明時代，竟會出現咁樣嘅局面。誠然，有極大嘅亮光——思想上、道德上同宗教上嘅亮光——正照耀住呢一代人。喺上帝聖言公開展開嘅篇頁之中，從天而來嘅亮光已經照射到世界之上。但當記住：所賜嘅亮光越大，嗰啲曲解並拒絕呢亮光之人嘅黑暗就越大。」
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
以祈禱嘅心研讀聖經，必會使新教徒看出教皇制度嘅真正本質，並且厭惡佢、遠離佢；但好多人自以為有智慧，覺得自己唔需要謙卑尋求上帝嘅引導，好叫自己得以進入真理。佢哋雖然以自己嘅開明自誇，卻唔認識聖經，也唔認識上帝嘅大能。佢哋必須搵到某種方法去平息自己嘅良心，於是就尋求嗰種最唔屬靈、又最使人唔覺羞辱嘅途徑。佢哋所想要嘅，係一種忘記上帝嘅方法，卻又可以被當作記念祂嘅方法。教皇制度正好適合滿足呢一切人嘅需要。佢為人類中兩類人預備妥當，幾乎包括全世界——一類係想靠自己嘅功德得救嘅人，另一類係想喺罪中得救嘅人。呢度就係佢權勢嘅祕密。
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.
「大有知識黑暗嘅日子，已經顯明係有利於教皇制成功嘅；將來亦必證明，大有知識光明嘅日子，同樣有利於其成功。喺過去嘅世代，當人冇有上帝嘅聖言，又冇有真理嘅知識之時，佢哋嘅眼目被蒙蔽，成千上萬人陷入網羅，卻看唔見為自己腳前所張設嘅網。喺呢一代，有好多人嘅眼目被人類臆測之炫目光輝所迷惑，即係『冒名頂替嘅科學』；佢哋辨認唔出嗰網，便如同被蒙住雙眼一樣，輕易走入其中。上帝原意係要人嘅智力作為從造物主而來嘅恩賜被持守，並且用於服事真理同公義；但當驕傲同野心被滋養，而人將自己嘅理論高舉於上帝嘅聖言之上時，咁樣，智慧所能造成嘅損害，便比無知更大。如此，現今呢種削弱人對《聖經》信心嘅偽科學，喺為人接受教皇制及其悅人外貌而預備道路方面，將會證明同黑暗時代藉着壓制知識而為其擴張權勢開路一樣咁成功。」
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
「現今喺美國所進行、旨在為教會嘅制度同習俗取得國家支持嘅種種運動之中，新教徒正係跟隨住羅馬教徒嘅腳蹤。唔單止如此，佢哋更係為教皇制度打開大門，使其得以喺新教嘅美國重新奪回佢喺舊世界所失去嘅至上權。而令呢場運動更具重大意義嘅，乃係其所著眼嘅主要目標，係要強制人遵守星期日——呢一種源於羅馬、並且被羅馬宣稱為其權柄記號嘅習俗。滲透於新教各教會之中，並引導佢哋去做出同教皇制度從前所做、同樣高舉星期日之工作嘅，正正就係教皇制度嘅精神——即係附和世俗習尚嘅精神，將人嘅遺傳置於上帝誡命之上嘅精神。」
“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.
「如果讀者要明白，喺呢場快將來到嘅爭戰中將會動用乜嘢勢力，佢只需追溯羅馬喺昔日各世代為達到同一目的所採用嘅手段記錄。若果佢要知道，羅馬天主教徒同新教徒聯合起來，將會點樣對待嗰啲拒絕佢哋教條嘅人，就讓佢睇下羅馬對安息日及其捍衛者所表現出嚟嘅精神。」
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on “the venerable day of the sun,” but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.
「由世俗權力所支持嘅王室敕令、普世會議同教會條例，正係嗰個異教節期喺基督教世界獲得尊榮地位所經過嘅步驟。第一項公開強制人遵守星期日嘅措施，乃係君士坦丁所頒布嘅法律。（主後321年）呢道敕令規定城鎮居民喺『可敬嘅太陽之日』休息，但容許鄉村居民繼續從事農務。呢條法令實際上雖然係一項異教法例，卻喺皇帝名義上接受基督教之後，由佢加以施行。」
“The royal mandate not proving a sufficient substitute for divine authority, Eusebius, a bishop who sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Scriptures was produced in proof of the new doctrine. Eusebius himself unwittingly acknowledges its falsity and points to the real authors of the change. ‘All things,’ he says, ‘whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s Day.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. But the Sunday argument, groundless as it was, served to embolden men in trampling upon the Sabbath of the Lord. All who desired to be honored by the world accepted the popular festival.
由於王室嘅命令不足以成為神聖權威嘅充分代替，優西比烏——一位尋求君王恩寵嘅主教，亦係君士坦丁嘅特別友人同阿諛者——就提出主張，話基督已經將安息日轉移到星期日。為咗證明呢一項新教義，佢哋連一項聖經嘅見證都攞唔出。優西比烏自己亦喺不知不覺之間承認咗其虛妄，並指出呢一項改變真正嘅作者。佢話：「凡一切喺安息日有責任去行嘅事，我哋都已經轉移到主日去行。」——Robert Cox, Sabbath Laws and Sabbath Duties, page 538. 然而，支持星期日嘅論據，雖然毫無根據，卻足以使人膽敢踐踏主嘅安息日。凡願意得世人尊榮嘅人，都接受咗呢個通行嘅節期。
“As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people engaged in agricultural labor when not attending church, and the seventh day was still regarded as the Sabbath. But steadily a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, all persons, of whatever rank, were commanded to refrain from common labor on pain of a fine for freemen and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.
「當教皇制度穩固確立之後，尊崇星期日的工作便繼續推行。有一段時間，民眾在不參加教會聚會之時，仍從事農務勞動，而第七日依然被視為安息日。然而，改變卻穩步地形成了。身居聖職者被禁止在星期日就任何民事爭訟作出裁決。不久之後，所有人，不論身分高低，都奉命停止一切尋常勞作；違者，自由民須受罰款，僕役則要受鞭打。其後又頒令，富有人若違犯，須被處以失去其產業一半之懲罰；最後，若仍然頑梗不服，便要被貶為奴隸。至於下層階級，則要遭受永久放逐。」
“Miracles also were called into requisition. Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, ‘to his exceeding great pain and shame.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.
「神蹟亦被援引為證。在其他奇事之中，有報道說：有一個農夫正要在主日耕田，當他用一塊鐵器擦拭其犁時，那鐵器便緊黏在他手上；此後兩年之久，他都帶着它四處行走，『使他極其痛苦羞辱。』——Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.」
“Later the pope gave directions that the parish priest should admonish the violators of Sunday and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. ‘It is apparent,’ said the prelates, ‘how high the displeasure of God was upon their neglect of this day.’ An appeal was then made that priests and ministers, kings and princes, and all faithful people ‘use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for the time to come.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.
後來，教皇指示本堂神父，應當勸戒那些干犯主日的人，並勸他們往教堂去，誦念禱文，免得給自己及鄰舍招致甚大的災禍。一個教會會議提出了一個論證；這論證後來被廣泛採用，甚至連新教徒也用，就是：既然有人在主日勞作時被雷擊中，那麼這日就必定是安息日。主教們說：「很明顯，上帝對他們忽略這一日是何等震怒。」於是又發出呼籲，叫祭司和傳道人、君王和王子，以及一切忠信之民，「竭盡所能，悉心致力，使這日恢復其尊榮，並為着基督教的聲譽，在今後更加虔敬地遵守。」——Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.
“The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law and enforced by the civil authorities throughout nearly all Christendom. (See Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)
「議會嘅法令既然證明不足夠，世俗政權就被懇求頒布一道詔令，好叫百姓心生恐懼，並強迫佢哋喺星期日停止勞作。喺羅馬所舉行嘅一次會議上，先前一切決議都以更大嘅力度同莊嚴性再次被確認。呢啲決議亦都被納入教會法之中，並由民事當局喺幾乎全基督教世界加以執行。（見 Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.）」
“Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.
然而，對守星期日一事缺乏《聖經》權威，仍然帶來極大的窘困。人民質疑他們的教師有何權利，撇開耶和華明確的宣告：「第七日是向耶和華你神當守的安息日」，而去尊崇太陽之日。為要彌補《聖經》見證的缺欠，便有必要採取其他權宜之計。 約在十二世紀末，有一位熱心鼓吹守星期日的人，曾到訪英格蘭的教會，卻遭到忠於真理之見證人的抵制；他的努力既然毫無結果，便一度離開該國，四處尋求某種方法以強制推行他的教訓。當他回來之時，那缺欠已獲補足，而他其後的工作也取得了更大的成功。他帶來了一卷文書，自稱是出於上帝親自頒下，其中載有所需的守星期日命令，並附有可怕的威嚇，用以恐嚇那些不順從的人。這份珍貴文件——與它所支持的制度同樣卑劣的偽造物——據稱是從天而降，並且是在耶路撒冷、各各他、聖西緬的祭壇上被發現的。但事實上，它乃是出於羅馬教廷宮廷。為促進教會的權勢與興旺而施行欺詐與偽造，在歷世歷代之中，一向都被教皇體系視為合法。
“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.)
嗰卷書禁止人由星期六下午第九個鐘頭，即三點鐘，起，直到星期一日出之前作工；而其權威亦被宣稱已由許多神蹟所證實。據報，凡在指定時刻之後仍然作工嘅人，都會遭癱瘓之災。一個磨坊主試圖磨佢嘅穀物，卻看見流出嚟嘅唔係麵粉，而係一道血流；儘管水勢猛烈衝擊，磨輪仍然停住不動。一個婦人把麵團放入焗爐，取出時卻發現仍是生的，雖然焗爐非常火熱。另一個婦人在第九個鐘頭預備好麵團要焗，但決定將之擱置到星期一；翌日卻發現，該麵團已由神力造成麵包並焗熟了。一個男子在星期六第九個鐘頭之後焗麵包，翌晨掰開時，便發現有血從中湧出。主張星期日嘅人，正是藉着呢啲荒謬而迷信嘅捏造，企圖建立其神聖性。（見 Roger de Hoveden, Annals, vol. 2, pp. 526–530.）
“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.
喺蘇格蘭，正如喺英格蘭一樣，藉着將古時安息日嘅一部分同主日聯繫起來，便使人對主日有更大嘅尊重。但所規定當守為聖嘅時間卻有所不同。蘇格蘭國王頒布一項諭令，宣告：「星期六中午十二時起，應當算為聖日」，並且任何人自嗰時起直到星期一早晨，都不得從事世俗事務。——Morer，第290、291頁。
“But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.
「然而，儘管人竭力要確立星期日之神聖性，教皇派人士自己卻公開承認安息日具有神聖權威，而那取代安息日之制度乃出於人的設立。於十六世紀，一個教皇會議明白宣告：『讓一切基督徒都記得，第七日乃是上帝所分別為聖的，並且不單猶太人領受並遵守此日，凡自稱敬拜上帝的人，也都領受並遵守；雖然我們基督徒已把他們的安息日改為主日。』——同上，281、282頁。那些擅改上帝律法的人，並非不曉得自己所作之工的性質；他們乃是蓄意將自己置於上帝之上。」
“A striking illustration of Rome’s policy toward those who disagree with her was given in the long and bloody persecution of the Waldenses, some of whom were observers of the Sabbath. Others suffered in a similar manner for their fidelity to the fourth commandment. The history of the churches of Ethiopia and Abyssinia is especially significant. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. Other concessions followed.
「羅馬對待一切與她意見相左之人的政策，在對瓦典西人長久而血腥的迫害中，得到了觸目驚心的說明；其中有些人乃是守安息日的人。另有一些人，亦因忠於第四條誡命，而遭受同樣的苦難。埃塞俄比亞與阿比西尼亞諸教會的歷史，尤具深意。在黑暗時代的幽暗之中，中非的基督徒曾從世人眼前消失，為世界所遺忘；並且在許多世紀之中，他們在實踐其信仰上享有自由。但羅馬終於得知他們的存在，而阿比西尼亞的皇帝不久便受迷惑，承認教皇為基督的代表。其後，其他讓步亦接踵而來。」
“An edict was issued forbidding the observance of the Sabbath under the severest penalties. (See Michael Geddes, Church History of Ethiopia, pages 311, 312.) But papal tyranny soon became a yoke so galling that the Abyssinians determined to break it from their necks. After a terrible struggle the Romanists were banished from their dominions, and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom.
有一道詔令頒下，禁止遵守安息日，違者處以最嚴厲之刑罰。（見 Michael Geddes, Church History of Ethiopia，第311、312頁。）然而，教皇制的暴政很快便成為一副令人難以忍受的軛，以致阿比西尼亞人決意把它從自己頸項上折斷。經過一場可怕的鬥爭之後，羅馬教徒被逐出他們的境內，而古時的信仰也得以恢復。眾教會因重獲自由而歡欣，並且從未忘記他們所學得有關羅馬之欺騙、狂熱主義，以及專制權勢的教訓。在他們與世隔絕的國度之中，他們甘心安居，不為其餘基督教世界所知。
“The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.
非洲嘅眾教會守安息日，正如教皇教會喺完全背道之前所守嘅一樣。佢哋一方面因順服上帝嘅誡命而守第七日，另一方面亦按照教會嘅習俗，喺星期日停止勞作。羅馬一旦取得至高權力，便踐踏上帝嘅安息日，為要高舉自己所立嘅日子；但非洲嘅眾教會隱藏咗差唔多一千年，並冇分受呢種背道。當佢哋被置於羅馬權勢之下時，便被迫撇開真正嘅安息日而高舉虛假嘅安息日；但佢哋一恢復獨立，隨即就重新順服第四條誡命。
“These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.
「呢啲歷史記錄清楚顯示羅馬對真正安息日及其捍衛者所懷嘅敵意，並且顯示佢為咗尊崇由佢所設立嘅制度而採用嘅手段。上帝嘅聖言教導我哋，當羅馬天主教徒同新教徒聯合起嚟高舉星期日之時，呢啲情景將要重演。」
“The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ The beast with two horns is also to say ‘to them that dwell on the earth, that they should make an image to the beast;’ and, furthermore, it is to command all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast. Revelation 13:11–16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3–8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.
《啟示錄》第十三章的預言宣告，由嗰隻有如羊羔之角嘅獸所代表嘅勢力，將要使「地和住在地上的人」敬拜教皇權——即喺嗰度用「形狀像豹」嘅獸所象徵者。呢隻有兩角嘅獸亦都要對「住在地上的人」講，叫佢哋「要給獸作個像」；而且，佢仲要吩咐眾人，「無論大小、貧富、自主的、為奴的」，都要受獸的印記。《啟示錄》13:11–16。已經顯明，美國就係由嗰隻有如羊羔之角嘅獸所代表嘅勢力；而當美國強制人遵守星期日——呢一日乃羅馬聲稱為承認其至尊權威之特別標誌——之時，呢個預言就必應驗。但喺呢種向教皇權所表嘅敬奉之中，美國並唔會係唯一一個。羅馬喺嗰啲昔日曾承認其統治嘅國家中所具有嘅影響力，至今仍遠未被消滅。而預言亦預告其權勢將會恢復。「我看見獸的七頭中，有一個似乎受了死傷，那死傷卻醫好了；全地的人都希奇跟從那獸。」第3節。嗰致命傷嘅加諸，乃係指教皇權於1798年嘅傾覆。此後，先知話：「那死傷卻醫好了；全地的人都希奇跟從那獸。」保羅清楚指出，「那大罪人」將要存留，直到主第二次降臨。〈帖撒羅尼迦後書〉2:3–8。直到時間最終嘅盡頭，佢都要繼續進行迷惑人嘅工作。而啟示者亦宣告——同樣係指向教皇權——「凡住在地上、名字從創世以來沒有記在被殺之羔羊生命冊上的人，都要拜他。」《啟示錄》13:8。喺舊世界同新世界，教皇權都將藉住人對星期日制度所表嘅尊崇而受人敬奉；而呢個制度，完全係建立喺羅馬教會嘅權威之上。
“Since the middle of the nineteenth century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.
自十九世紀中葉以來，美國研究預言的人一直向世界提出呢個見證。喺現今所發生嘅事件之中，可以睇見一種迅速嘅進展，正邁向呢項預言嘅應驗。新教教師對守星期日同樣聲稱具有上帝嘅權威，而同教皇制度嘅領袖捏造神蹟以代替上帝誡命一樣，亦同樣缺乏聖經根據。嗰種聲稱上帝嘅審判臨到人身上，係因為佢哋違犯星期日安息日嘅主張，將會被重複提出；而家已經開始被力陳。並且，一場強制人遵守星期日嘅運動，正迅速擴展。
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
羅馬教會在其精明與狡猾上，實在令人驚異。她能洞悉將要發生的事。她靜候時機，因她看見新教各教會藉着接受那虛假的安息日而向她致敬，並且正預備用她自己昔日在往時所採用的手段去強制推行它。那些拒絕真理之光的人，終必尋求這自稱無誤之權勢的援助，以高舉一個原是出於她的制度。她會何等樂意前來幫助新教徒從事這工作，實在不難推測。還有誰比教皇制度的領袖更懂得如何對付那些不順從教會的人呢？
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
「羅馬天主教會，連同其遍及全球之一切分支，構成一個龐大的組織，受教廷所控制，並旨在服事教廷之利益。其數以百萬計之領聖餐者，遍佈地上各國，皆受教導，要自視為受約束而效忠於教皇。無論其國籍或其所屬政府為何，他們都當視教會的權威為高於一切其他權威。即使他們可以宣誓效忠國家，然而在此背後，仍有一個向羅馬效忠的誓願，使他們得以免除一切凡與其利益相敵之承諾。」
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.
「歷史證明，佢曾經巧妙而持續不斷咁設法滲入列國嘅事務；而一旦取得立足之地，便進一步圖謀成就自己嘅目的，甚至不惜置君王同人民於敗亡之中。喺1204年，教皇諾森三世從亞拉岡王彼得二世嗰度取得以下一段異乎尋常嘅誓詞：『我，亞拉岡人之王彼得，宣認並應許，必永遠忠於並服從我嘅主、教皇諾森，以及佢嘅天主教繼承者，同羅馬教會；並忠誠咁使我嘅王國持守對佢嘅服從，捍衛天主教信仰，並迫害異端邪僻。』——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. 呢一點與關於羅馬教皇權柄嘅主張相一致：『佢有合法權柄廢黜皇帝』，以及『佢能夠解除臣民對不義統治者所當盡嘅效忠義務。』——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.
「並且當記住，羅馬所誇口的，乃係佢從不改變。額我略七世同英諾森三世嘅原則，至今仍然係羅馬天主教會嘅原則。倘若佢但凡有呢個權力，佢今日亦必會以同過往幾個世紀一樣嘅強力，將呢啲原則付諸實行。新教徒對於自己喺提倡接受羅馬協助、去推動高舉星期日呢項工作上所做嘅事，實在所知甚少。當佢哋一心要達成自己嘅目的之時，羅馬所圖謀嘅，乃係重建佢嘅權勢，收復佢所失去嘅霸權。只要呢個原則一旦喺美國確立——即係教會可以運用或者控制國家嘅權力；宗教禮儀可以藉住世俗法律加以強制；簡而言之，教會同國家嘅權威要支配人嘅良心——咁羅馬喺呢個國家嘅勝利就係確定無疑。」
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 563–581.
「上帝嘅話已經就迫近嘅危險發出警告；若呢啲警告被人忽視，新教世界就只會喺逃避網羅已經太遲嘅時候，先至明白羅馬真正嘅企圖係乜嘢。佢正靜悄悄噉增長權勢。佢嘅教義正喺立法殿堂、喺眾教會之中，同埋喺人心裏面發揮影響。佢正堆積起高聳而宏偉嘅建築，在其中隱密幽深之處，佢從前嘅迫害將會重演。佢暗中而不為人察覺噉增強自己嘅勢力，為要到咗時機來臨、佢出手打擊之時，推進自己嘅目的。佢所渴望嘅，只不過係有利嘅立足點，而呢一點已經有人畀咗佢。我哋好快就會看見，亦會感受到，羅馬勢力嘅目的究竟係乜嘢。凡相信並順從上帝話語嘅人，因此就必招致羞辱同迫害。」《善惡之爭》，563–581。