Article

# Panium - Number Three

Panium - Lamba Ta Uku

The Vision and the Appointed Time: A Prophetic Parallel

Wahayin da Lokacin da Aka Ƙayyade: Kwatankwacin Annabci

Author

Jeff Pippenger

Published

February 28, 2025

Formats

PDF
Word

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.

An maimaita misalin budurwai goma daidai har zuwa kowace harafi a cikin tarihin dubu ɗari da arba’in da huɗu. Habakkuk sura ta biyu ta bayyana ainihin zuciyar misalin sa’ad da ta fayyace wahayin da yake magana a ƙarshe.

> 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.

> Zan tsaya a kan matsayina na tsaro, in kuma kafa kaina a kan hasumiya, zan yi tsaro domin in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Ubangiji kuwa ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karantawa ya iya gudu da shi. Gama wahayin har yanzu na ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai jinkirta ba. Ga shi, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa: amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:1–4.

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

Aya ta ashirin da bakwai ta Daniyel goma sha ɗaya ita ma tana nuna “ƙayyadadden lokaci.”

> 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.

> Zukatan waɗannan sarakuna biyu kuma za su karkata ga aikata mugunta, za su kuma yi ƙarya a tebur guda; amma hakan ba zai yi nasara ba, gama har yanzu ƙarshen yana ga lokacin da aka ƙayyade. Daniyel 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.

“Wahayin” da Roma ta kafa domin “ƙayyadadden lokaci” ne, kuma sarakuna biyu waɗanda zuciyarsu take ga aikata mugunta kuma suke faɗin ƙarya a kan tebur ɗaya suna nuna wata alamar hanya ta annabci wadda take zuwa kafin wahayin ya “yi magana.” Kafin ƙayyadadden lokacin, sarakuna biyu suna faɗin “ƙarya,” amma sa’ad da wahayin ya yi magana a ƙayyadadden lokacin, ba ya yin ƙarya. Ƙayyadadden lokacin shi ne dokar Lahadi a Amurka, kuma taron a teburin yana nuna farkon wani zamani na annabci. “Wahayin” yana cika a cikin tarihi a lokacin dokar Lahadi, amma an riga an kafa shi kafin dokar Lahadi. Wannan a fili yake domin an gaya wa masu aminci su jira wahayin, kuma an gaya musu su shelanta wahayin. Ba za su iya shelanta shi tun kafin cikar wahayin ba, in da ba a riga an kafa wahayin ba.

Jeremiah represents those who “wait” for the vision:

Irmiya yana wakiltar waɗanda suke “jira” ga wahayin:

> 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.

> Ya Ubangiji, kai ka sani: ka tuna da ni, ka ziyarce ni, ka rama mini a kan masu tsananta mini; kada ka dauke ni a cikin jimirinka: ka sani cewa saboda kai na sha zagi. An sami maganganunka, na kuwa ci su; kuma maganarka ta zama mini farin ciki da murnar zuciyata: gama ana kirana da sunanka, ya Ubangiji Allah Mai Runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi mai tsarki. Me ya sa ciwona yake dawwamamme, raunina kuma marar waraka, wanda ya ƙi warkewa? Za ka zama mini kamar maƙaryaci ne gabaki ɗaya, kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, to, zan komo da kai kuma, za ka tsaya a gabana: in kuma ka fitar da abin daraja daga abin banza, za ka zama kamar bakina: su komo gare ka; amma kai kada ka komo gare su. Kuma zan mai da kai ga wannan jama’a kamar katangar tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Kuma zan kuɓutar da kai daga hannun mugaye, zan kuma fanshe ka daga hannun masu firgitarwa. Irmiya 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.

Dokar Lahadi a Amurka ita ce inda aka sa alamar “tunawa.” A can ne Asabar, wadda ya kamata a riƙa tunawa da ita kullum, ta zama batu na ƙarshe na gwaji. A can ne ake tunawa da karuwar Taya, wadda aka manta da ita. A can ne Allah yake tunawa da zunuban Babila ya kuma ba ta hukunci ninki biyu.

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.”

Alamar hanya inda magana take a nan ita ce dokar Lahadi a Amurka, gama a can dabbar ƙasa tana “magana” kamar maciji. A wannan alamar hanya guda kuma jaki a cikin layin annabcin Balaam yana “magana.” Sa’ad da aka haifi Yohanna Mai Baftisma, mahaifinsa, Zakariya, wanda Allah ya hana yin magana, ya “yi magana.”

> 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.

> Sai ya faru, a rana ta takwas suka zo domin yi wa yaron kaciya; suka kuma kira shi Zakariya, bisa ga sunan ubansa. Amma uwarsa ta amsa ta ce, A’a; za a kira shi Yahaya. Suka ce mata, Babu ko ɗaya daga cikin danginku da ake kira da wannan suna. Sai suka yi wa ubansa alamu, domin su ji yadda yake so a kira shi. Sai ya nemi allo na rubutu, ya rubuta, yana cewa, Sunansa Yahaya ne. Sai duka suka yi mamaki. Nan da nan bakinsa ya buɗe, harshensa kuwa ya kuɓuce, sai ya yi magana, yana yabon Allah. Luka 1:59–64.

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

A dokar Lahadi a Amurka ne raunin mutuwar papacy ya warke, kuma ta zama mulki na takwas da yake daga cikin bakwai, sa’ad da Amurka, wadda shugabanta Donald Trump shi ne shugaba na takwas da yake daga cikin bakwai. A daidai wannan lokaci kuma, dubu ɗari da arba’in da huɗu ana ɗaga su a matsayin tuta. Dubu ɗari da arba’in da huɗu su ne coci ta takwas da take daga cikin bakwai. A dokar Lahadi ana sa alamar lamba takwas, kuma a rana ta takwas ne aka yi wa Yahaya kaciya, Zakariya kuma ya yi magana. Zakariya na nufin Allah ya “tuna.” Dokar Lahadi ita ce jabun Asabar ta gaskiya wadda aka ce a “tuna” da ita. A dokar Lahadi ne ake “tuna” da karuwar Taya. A dokar Lahadi ne Allah yake “tunawa” da zunuban Babila kuma ya ninka mata hukuncinta.

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.”

Irmiya yana wakiltar waɗanda suka sha wahala a cikin baƙin cikin farko kuma waɗanda suke jiran wahayin da yake jinkiri. Yana wakiltar masu aminci waɗanda suka zama bakin Allah a ƙayyadadden lokaci sa’ad da wahayin ya yi magana, bai kuwa yi ƙarya ba. Wahayin da yake magana a lokacin da aka ƙayyade, kafin sa sarakuna biyu ne suke yi wa juna ƙarya a tebur guda. Wannan lamari yana gabaci dokar Lahadi, sabili da haka yana faruwa ne a cikin tarihin Panium kamar yadda aka bayyana a ayoyi na goma sha uku zuwa goma sha biyar, wanda shi ne kuma wannan lokaci da “’yan fashin mutanen” suke kafa “wahayi.”

> 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.

> Kuma a waɗannan lokuta da yawa za su taso gāba da sarkin kudu; haka kuma, ’yan fashin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 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.

“‘Yan fashin” Roma ce, kuma Roma a kwanakin ƙarshe ita ce Katolika. Fafaroma ne yake tabbatar da wahayin, kuma yana yin haka ne a lokacin da yake gab da dokar Lahadi. Yana yin haka ne ta wurin shiga tsakani a yaƙin Panium inda Trump ya yi nasara a kan Putin. Yaƙin ya faru ne a shekara ta 200 BC, waccan shekara ɗaya da Roma arna ta shiga tarihin annabci. Pompey Mai Girma ya ci Urushalima da yaƙi a shekara ta 63 BC. Wannan al’amari ya faru ne a lokacin yaƙinsa a Gabas, sa’ad da ya shiga tsakani a yaƙin basasa tsakanin ’yan’uwa Hasmonean, Hyrcanus II da Aristobulus II. Pompey ya goyi bayan Hyrcanus II, ya kewaye Urushalima, kuma a ƙarshe ya ƙwace birnin bayan kewaye na watanni uku. Wannan ya nuna ƙarshen ’yancin Yahudiya da farkon ikon Roma a kan yankin, wanda daga baya zai zama lardi a ƙarƙashin mulkin Roma.

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.

Kafin dokar Lahadi, fafaroma yana shiga tsakani cikin tarihin da yake da alaƙa da yaƙin Panium. Sa’ad da ya shiga cikin tarihin annabci, bayyanarsa tana tabbatar da wahayin; wahayin nan da har yanzu zai “yi magana” a “ƙayyadadden lokaci” na dokar Lahadi a Amurka. “Wahayin” da ya jinkirta shi ne annabcin da bai cika ba wanda ya nuna farkon lokacin jinkiri a cikin misalin budurwai goma. Haka kuma ya nuna zuwan mala’ika na biyu daga cikin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Annabcin da bai cika ba ne wanda ya kawo zaman jira, tare da ƙarfafawa a “jira” cikar sa, ko da yake ya jinkirta.

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.

A tarihin Millerite, lokacin jinkirin ya ƙare a taron sansani na Exeter daga 12 ga Agusta zuwa 17 ga Agusta, 1844. Wani baƙin ciki da ya biyo bayan annabci da bai cika ba ne ya kawo wannan hali, yana shigar da wani lokaci na jira da aka nufa domin a kammala hali a cikin rukuni biyu na budurwai, sannan bayani ya biyo baya game da annabcin da ya riga ya kasa cika. Bayanin da aka yi a Exeter ya bayyana cikakkun bayanan da suke da alaƙa da wahayin a lokacin da ya cika. Irin waɗannan siffofi za a iya lura da su a Matiyu sura ta goma sha shida, lokacin da Kristi ya kai almajiransa Kaisariya Filibi. Daga wannan lokaci zuwa gaba Kristi ya koyar da almajiran kai tsaye abin da zai faru a kan gicciye.

> 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.

> Daga wannan lokaci Yesu ya fara nuna wa almajiransa cewa lalle ne ya tafi Urushalima, ya sha wahala abubuwa da yawa daga dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku. Matiyu 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.

Ya kamata a lura cewa ayar da aka ambata yanzu tana tsakanin lokacin da Yesu ya bayyana cewa Ruhu Mai Tsarki ne ya ja-goranci Bitrus a ganewarsa ta Yesu a matsayin Almasihu, Ɗan Allah mai rai, da kuma lokacin da Kristi ya fara koya musu game da gicciyen da ke tafe, sai Bitrus ya yi gāba da wannan saƙo, Kristi kuwa ya kira Bitrus Shaiɗan. Saƙon da ake buɗe hatiminsa sa’ad da aka kafa wahayi yana haifar da rukunai biyu na masu sujada, kuma duka biyun Bitrus ne yake wakilta.

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.

Kaisariya Filibbi shi ne Panium, kuma dukkansu suna kaiwa ga ƙayyadadden lokacin gicciye a cikin jerin Kristi, 22 ga Oktoba, 1844 a cikin tarihin Millerite, da dokar Lahadi a yau. Panium, Kaisariya Filibbi, da taron sansani na Exeter alamar hanya ta annabci guda ɗaya ce. A wannan alamar hanya ne aka kafa wahayin ta wurin shigar shugaban Kirista cikin labarin. Kafuwar wahayin tana rigaya ƙayyadadden lokaci, domin Kaisariya Filibbi ta rigayi gicciye, taron sansani na Exeter ya rigayi 22 ga Oktoba, 1844, kuma Panium a shekara ta 200 K.H. ya rigayi Pompey ya ci Urushalima da yaƙi a shekara ta 63 K.H. Wani lokaci kafin dokar Lahadi a Amurka shugaban Kirista, wanda shi ne karuwar Taya, zai shiga a fili cikin tarihin annabci. Sa’ad da ya yi haka, sai a kafa wahayin.

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.

An kafa wahayin a yaƙin wakilci na uku na sura ta goma sha ɗaya. Yaƙin wakilci na farko yana kwatanta yaƙin wakilci na ƙarshe, saboda haka yaƙin wakilci na ƙarshe zai mallaki irin halayen annabci ɗin da na farko yake da su. Sarkin kudu, wanda aka wakilta a cikin sunan Vladimir, ma’ana mai mulkin al’umma, ana share shi ta hanyar ƙawance tsakanin fafaroma da shugaban ƙasar Amurka. Fafaroma na ƙarshe zai zama na takwas wanda yake daga cikin bakwai, cikin cikar Ru’ya ta Yohanna sura ta goma sha bakwai, kuma shugaban ƙasa na ƙarshe zai zama na takwas wanda yake daga cikin bakwai, haka kuma tutar mutane dubu ɗari da arba’in da huɗu.

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.

Dangantakar da ke tsakanin shugaban cocin Katolika da shugaban ƙasa a farkon lokaci ya kasance “ƙawance na ɓoye,” kuma ƙawancen da ke tsakanin shugaban ƙasa na takwas kuma na ƙarshe da shugaban cocin Katolika shi ma zai kasance “na ɓoye,” gama a wannan zamani an annabta cewa an “manta” da karuwar Taya. Ƙawancen da ke tsakanin Reagan da Paparoma Yohanna Bulus na II ya kasance a ɓoye, amma a lokaci guda shugaban cocin Katolika ya zama fuskar da aka fi gane ta a duniya. Abin da aka “manta” game da karuwar Taya wadda take yin fasikanci da dukan sarakunan duniya shi ne wata takamaiman siffa ta tsarin papanci, wadda take tattara dukan zunubanta a ƙarƙashin rukuni guda na tawaye. Wannan siffa ita ce da’awar cocin Katolika ga “rashin kuskure.” Wannan gaskiya tana da muhimmanci ƙwarai a gani har zan rufe wannan maƙala yanzu da wani babi daga ’Yar’uwa White. Za mu ci gaba da waɗannan layuka a maƙala ta gaba, amma yayin da kake karanta babin da ke biye daga The Great Controversy, ka tuna cewa kusan dukkan membobin majalisar ministocin Trump Roman Katolika ne, tare da cakuda Pentikostalizim da kuma tasiri na dindindin daga Franklin Graham wanda kwanan nan ya yi kira a yi addu’o’in bainar jama’a domin magabcin Almasihu na annabcin Littafi Mai Tsarki.

## “Liberty of Conscience Threatened

“’Yancin Lamiri Cikin Barazana Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world's great empires—Babylon, Medo-Persia, Greece, and Rome. Da kowace daga cikin waɗannan, kamar yadda yake tare da al’ummomi masu ƙaramin ƙarfi, tarihi ya maimaita kansa. Kowannensu ya sami lokacin gwajinsa; kowannensu ya gaza, ɗaukakarsa ta shuɗe, ikonsa ya gushe. Yayin da al’ummai suka ƙi ƙa’idojin Allah, kuma ta wurin wannan ƙin suka kawo wa kansu halaka, duk da haka wata manufar Allah mai rinjaye ta kasance tana aiki a sarari cikin dukan zamanai. This lesson is taught in a wonderful symbolic representation given to the prophet Ezekiel during his exile in the land of the Chaldeans. The vision was given at a time when Ezekiel was weighed down with sorrowful memories and troubled by the discouraging prospects of Israel. The land of his fathers was desolate. Jerusalem itself was empty of inhabitants and in ruins. The prophet was a stranger in a land where ambition and cruelty reigned supreme. His soul was distressed as he saw tyranny and wrong triumphant on every side. The powers that ruled the world at that time are represented to him under the symbol of a fierce wind and a great cloud and a fire infolding itself, and wheels intersecting wheels and moved by living creatures. Above this complex and apparently confused and intricate machinery there appeared in the heavens the likeness of a sapphire throne, and upon the throne was One having the appearance of a man. “And there appeared in the cherubims the form of a man’s hand under their wings.” Ezekiel 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling those wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy. Kamar yadda rikitarwar kamanin da ke kama da ƙafafun da ke cikin ƙafafun, ƙarƙashin jagorancin hannun da yake ƙarƙashin fikafikan kerubobi, ta yi kamar tana cike da ruɗani da rikicewa, haka ma ga idon mutum rikitarwar al’amuran mutane tana bayyana a cike da ruɗani. Amma hannun Allah, kamar yadda aka gani a ƙarƙashin fikafikan kerubobin, shi ne yake jagorantar dukan motsi. Tarihin al’ummai yana gaya mana game da cikar annabce-annabce, game da samuwar da fāɗuwar masarautu. Amma a cikin tarihin ɗan Adam—tarihin shirin mulkin ɗan Adam, nauyin al’ummai, sakamakon tasirin mutane—mai kallo, duk idon da yake ba a taɓa ruɓe shi da sharrin ba, na iya gane aikin wakilan Allah Mai Rahama. A cikin annabin wahayi kamar yadda aka bayar wa Ezekiel, Allah ya bayyana abin da yake aiki a bayan motsi na duniya. Yayin da al’ummomi suka yi ta muhawara, shirya, da aiwatar da manufofinsu da burace-buracensu, wakilan wanda yake cike da rahama mara iyaka suna aiki, suna shiru da haƙuri suna cika nufinsa.”—Prophets and Kings, pp. 535, 536.

> “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!

> “A yanzu Furotestoci suna kallon Romanism da tagomashi fiye da yadda suka yi a shekarun da suka shuɗe. A waɗannan ƙasashe inda Katolika ba shi ne yake kan gaba ba, kuma mabiya papanci suke bin tafarkin sasanci domin su sami tasiri, ana ƙara nuna halin ko-in-kula game da koyaswar da ta raba ikkilisiyoyin gyararru da tsarin mulkin papanci; ana ƙara amincewa da ra’ayin cewa, bayan duk wannan, ba mu da bambanci sosai a kan muhimman batutuwa kamar yadda aka zata, kuma ɗan sassauci kaɗan daga ɓangarenmu zai kawo mu ga kyakkyawar fahimta da Roma. Akwai lokacin da Furotestoci suka ɗauki ’yancin lamiri da matuƙar muhimmanci, wadda aka saya da tsada ƙwarai. Sun koya wa ’ya’yansu su ƙi papanci ƙwarai, kuma sun ɗauka cewa neman jituwa da Roma zai zama rashin aminci ga Allah. Amma yaya ra’ayoyin da ake furtawa yanzu suka sha bamban ƙwarai!”

> “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.

> “Masu kare papacy suna shelar cewa an yi wa coci mummunar bata suna, kuma duniyar Furotesta tana da karkata ga karɓar wannan magana. Mutane da yawa suna nacewa cewa ba adalci ba ne a hukunta cocin yau bisa ga abubuwan ban ƙyama da rashin hankali da suka nuna mulkinta a cikin ƙarnukan jahilci da duhu. Suna ba da uzuri ga mummunar zaluncinta da cewa sakamakon dabbancin zamanin ne, kuma suna roƙon a yarda cewa tasirin wayewar kai ta zamani ya canja halayenta.”

> “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?

> “Shin waɗannan mutane sun manta da da’awar rashin kuskure da wannan ikon mai girman kai ya gabatar tsawon shekaru ɗari takwas? Maimakon a yi watsi da ita, an tabbatar da wannan da’awa a ƙarni na goma sha tara da tabbatacciyar magana fiye da kowane lokaci a baya. Da yake Roma tana da’awa cewa ‘coci ba ta taɓa yin kuskure ba; haka kuma, bisa ga Nassosi, ba za ta taɓa yin kuskure ba’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ta yaya za ta iya yin watsi da ƙa’idodin da suka jagoranci tafiyarta a zamanai da suka shuɗe?”

> “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.

> “Ikilisiyar Paparoma ba za ta taɓa yin watsi da iƙirarinta na rashin kuskure ba. Duk abin da ta aikata a cikin tsananta wa waɗanda suka ƙi akidodinta, tana ɗaukarsa daidai ne; kuma, da ba za ta sake maimaita irin waɗannan ayyuka ba, idan aka ba ta dama? Bari a kawar da ƙuntatawar da gwamnatocin duniya suke sanyawa yanzu, a kuma mayar wa Roma da ikonta na dā, da sannu za a ga sake farfaɗowar zaluncinta da tsanantawarta.”

> “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.’

> “Wani mashahurin marubuci ya yi magana haka game da matsayin manyan limaman Paparoma dangane da ’yancin lamiri, da kuma hatsarurrukan da musamman suke barazana ga Amurka sakamakon nasarar manufofinta: ‘Akwai mutane da yawa da suke da niyyar jingina kowace irin fargaba game da Roman Katolika a Amurka ga son zuciya ko kuma yarintaka. Irin waɗannan ba sa ganin kome a cikin hali da matsayar Roman Katolika da yake gaba da cibiyoyinmu na ’yanci, ko kuma su ga wani abin ban tsoro a cikin girmanta. Saboda haka, bari mu fara kwatanta wasu daga cikin muhimman ƙa’idojin gwamnatinmu da waɗanda na Cocin Katolika.’”

> “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.’

> “Tsarin Mulkin Ƙasar Amurka yana ba da tabbacin ’yancin lamiri. Babu abin da ya fi wannan daraja ko kuma ya fi zama ginshiƙi na asali. Paparoma Pius IX, a cikin Wasiƙarsa ta Encyclical mai kwanan wata 15 ga Agusta, 1854, ya ce: ‘Koyarwar banza da ta kuskure, ko kuma haukan da ake yi wajen kare ’yancin lamiri, kuskure ne mafi guba—annoba ce wadda, fiye da kowace, ya fi dacewa a ji tsoronta a cikin ƙasa.’ Wannan paparoma ɗin kuma, a cikin Wasiƙarsa ta Encyclical mai kwanan wata 8 ga Disamba, 1864, ya la’anci ‘waɗanda suke tabbatar da ’yancin lamiri da na bautar addini,’ haka kuma ‘duk irin waɗanda suke nacewa cewa ikkilisiya ba za ta iya amfani da ƙarfi ba.’”

> “‘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.’…

> “‘Musamman sautin Roma a cikin Ƙasar Amirka ba ya nufin canjin zuciya. Tana nuna haƙuri ne a inda ba ta da ƙarfi. Bishop O’Connor ya ce: ‘Ana jure wa ’yancin addini ne kawai har sai ya yiwu a aiwatar da akasinsa ba tare da jefa duniyar Katolika cikin haɗari ba.’… Wani lokaci babban bishop na St. Louis ya ce: ‘Ridda da rashin bangaskiya laifuffuka ne; kuma a ƙasashen Kirista, kamar a Italiya da Sifaniya, alal misali, inda dukan mutane Katolika ne, kuma inda addinin Katolika yake muhimmin ɓangare na dokar ƙasar, ana hukunta su kamar yadda ake hukunta sauran laifuffuka.’…”

> “‘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.

> “Kowane kardinal, babban liman, da liman a cikin Cocin Katolika yana yin rantsuwar biyayya ga paparoma, wadda take ɗauke da waɗannan kalmomi: ‘’Yan bidi’a, masu rarrabuwar kai, da masu tawaye ga ubangijinmu da aka faɗa a baya (paparoma), ko kuma magadansa da aka ambata a sama, zan tsananta musu da dukan ƙarfina, in kuma yi musu adawa.’”—Josiah Strong, Our Country, babi na 5, sakin layi na 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.

> “Gaskiya ne cewa akwai Kiristoci na gaske a cikin tarayyar Roman Katolika. Dubban mutane a cikin wannan coci suna bauta wa Allah gwargwadon mafi kyakkyawan hasken da suke da shi. Ba a ba su damar samun kalmarsa ba, sabili da haka ba sa gane gaskiya. Ba su taɓa ganin bambanci tsakanin bautar zuciya mai rai da maimaita siffofi da al’adu kawai ba. Allah yana duban waɗannan rayuka da tausayi mai taushi, kasancewar an koyar da su cikin bangaskiyar da take yaudara kuma marar gamsarwa. Zai sa hasken haske ya kutsa cikin duhun mai yawa da ya kewaye su. Zai bayyana musu gaskiya kamar yadda take a cikin Yesu, kuma da yawa har yanzu za su ɗauki matsayinsu tare da mutanensa.”

> “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.

> “Amma Romanism a matsayin tsari ba ta fi kasancewa cikin jituwa da bisharar Almasihu a yanzu fiye da yadda ta taɓa kasancewa a kowane lokaci na baya a tarihinta ba. Ikklisiyoyin Furotesta suna cikin babban duhu, in ba haka ba da sun gane alamomin zamani. Cocin Roma tana da nisa a shirye-shiryenta da hanyoyin aikinta. Tana amfani da kowace dabara don faɗaɗa tasirinta da ƙara ƙarfinta domin shiri ga rikici mai tsanani kuma tabbatacce na sake kwato ikon mallakar duniya, na sake kafa tsanantawa, da kuma rushe dukan abin da Furotestantism ya aikata. Katolika na samun ƙasa ta kowane ɓangare. Dubi yawan ikklisiyoyinta da ɗakunan ibadarta da ke ƙaruwa a ƙasashen Furotesta. Dubi shaharar kwalejojojinta da makarantun horaswarta a Amirka, waɗanda Furotesta suke ɗaukar nauyinsu sosai. Dubi bunƙasar ritualism a Ingila da yawan sauyawa zuwa sahun Katolika. Waɗannan abubuwa ya kamata su tayar da damuwar dukan waɗanda suke daraja tsarkakan ƙa’idodin bishara.”

> “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.

> “‘Yan Protestant sun yi katsalandan da kuma ba popery goyon baya; sun yi sulhu da rangwame waɗanda ko papists da kansu suke mamakin gani kuma suka kasa fahimta. Mutane suna rufe idanunsu ga ainihin halin Romanism da kuma haɗarurrukan da ya kamata a ji tsoro daga rinjayenta. Mutane suna bukatar a tashe su domin su yi tsayayya da ci gaban wannan maƙiyi mafi haɗari ga ’yancin farar hula da na addini.

> “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.

> “Mutane da yawa daga cikin Furotesta suna ɗauka cewa addinin Katolika ba shi da jan hankali kuma ibadarsa wata marar da’ana ce mai gajiyarwa ta bukukuwa da al’adu. A nan sun yi kuskure. Ko da yake Romanism ya ginu ne a kan ruɗi, ba ƙage ba ne marar wayewa kuma marar ƙwarewa. Hidimar addini ta Cocin Roma ibada ce ta al’ada mafi matuƙar ban sha’awa. Kyakkyawan baje-kolenta da tsarkakakkun al’adunta masu cike da ɗaukaka suna ɗaukar hankalin azancin jama’a kuma suna kashe muryar hankali da ta lamiri. Ido yana sha’awa. Majami’u masu girma, jerin gwanon da ke cike da ɗaukaka, bagadai na zinariya, wuraren tsafi masu ado da duwatsu masu daraja, zane-zane na zaɓaɓɓu, da sassaka masu matuƙar ƙayatarwa suna jan hankalin ƙaunar kyau. Kunne ma yana kamuwa da wannan sha’awa. Kiɗan ba shi da tamka. Cikakkun sautukan ƙaton garaya mai zurfin amo, suna gaurayuwa da waƙar muryoyi masu yawa yayin da sautin yake ƙaruwa yana ratsawa ta cikin manyan kwarurrukan rufi da hanyoyin shiga masu ginshiƙai na manyan katedarolinta, ba za su kasa cika tunani da tsoro mai tsarki da girmamawa ba.”

> “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.

> “Wannan ɗaukaka ta waje, ƙasaita, da bukukuwan al’ada, waɗanda kawai suke yi wa marmarin rai mai ciwon zunubi ba’a, shaida ce ta ruɓewar ciki. Addinin Almasihu ba ya bukatar irin waɗannan abubuwan jan hankali domin a yabe shi. A cikin hasken da ke haskawa daga gicciye, Kiristanci na gaskiya yana bayyana da tsarki da kyau ƙwarai har babu wata ƙawa ta waje da za ta iya ƙara wa ainihin darajarsa. Kyawun tsarki ne, ruhu mai tawali’u da nutsuwa, wanda yake da daraja a gaban Allah.”

> “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.

> “Kyalkyali na salo ba lalle ba ne ya zama alamar tsattsarka, ɗaukakar tunani. Maɗaukakan fahimta game da fasaha, da kuma laushin gyaran ɗanɗano, sukan kasance sau da yawa a cikin zukata masu son abin duniya da na sha’awa ta jiki. Sau da yawa Shaiɗan yana amfani da su domin ya sa mutane su manta da abubuwan da rai yake bukata, su daina sa ido ga rayuwa mai zuwa, marar mutuwa, su juya baya ga Mai taimakonsu marar iyaka, kuma su rayu domin wannan duniya kaɗai.”

> “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.

> “Addinin da ya takaitu ga abubuwan bayyane na waje yana da jan hankali ga zuciyar da ba a sāke sabunta ta ba. Alfarma da bukukuwan ibadar Katolika suna da wani iko na ruɗi da sihiri mai jan hankali, wanda ta wurinsa mutane da yawa suke ruɗuwa; har su fara kallon Cocin Roma a matsayin ƙofar sama kanta. Ba kowa ba ne zai tsira daga tasirinta sai waɗanda suka dasa ƙafafunsu da ƙarfi a kan tushen gaskiya, kuma aka sāke sabunta zukatansu ta wurin Ruhun Allah. Dubban waɗanda ba su da sanin Almasihu na zahiri ta wurin ƙwarewar rayuwa za a kai su ga karɓar siffofin ibada irin ta tsoron Allah ba tare da ikonta ba. Irin wannan addini shi ne daidai abin da taron jama’a suke so.”

> “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.

> “Iƙirarin ikkilisiya na cewa tana da ikon yafiya yana kai ɗan Roman Katolika ga jin yana da ’yancin yin zunubi; kuma ƙa’idar furci, wadda in ba a yi ta ba ba a ba da gafararta, ita ma tana da hali na ba da lasisin mugunta. Duk wanda ya durƙusa a gaban mutum fāɗaɗɗe, ya kuma buɗe a cikin furci ɓoyayyun tunani da zayyanin zuciyarsa, yana ƙasƙantar da mutuntakarsa ne kuma yana tozarta kowane kyakkyawan motsin ransa. Sa’ad da yake bayyana zunuban rayuwarsa ga firist,—wani kuskuren mutum mai zunubi, kuma sau da yawa gurbatacce da giya da lalata,—ma’auninsa na hali yana raguwa, kuma sakamakon haka yana ƙazantuwa. Tunaninsa game da Allah yana ƙasƙantuwa har ya zama kamannin ɗan adam fāɗaɗɗe, domin firist yana tsayawa a matsayin wakilin Allah. Wannan furci mai wulaƙanci daga mutum zuwa mutum shi ne maɓuɓɓugar ɓoye da mugunta da yawa da suka gurɓata duniya kuma suke shirya ta domin hallaka ta ƙarshe suka gangaro daga gare ta. Duk da haka, ga wanda yake son son zuciya, ya fi masa daɗi ya yi furci ga ɗan adam mai mutuwa kamar shi, fiye da ya buɗe ransa ga Allah. Ga dabi’ar ɗan adam, ya fi sauƙin karɓuwa a yi tuba ta horo fiye da a yashe zunubi; ya fi sauƙi a azabtar da jiki da tsumma da ƙaiƙayi da sarƙoƙi masu raɗaɗi fiye da a gicciye sha’awoyin jiki. Nauyin kangin da zuciyar jiki take yarda ta ɗauka yana da nauyi ƙwarai, maimakon ta sunkuya ga kangin Almasihu.”

> “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.

> “Akwai kamanceceniya mai ban mamaki tsakanin Cocin Roma da Cocin Yahudawa a lokacin zuwan Almasihu na fari. Yayin da Yahudawa suke a ɓoye suna take kowace ƙa’ida ta dokar Allah, a fili kuwa suna tsananta ƙwarai wajen kiyaye umarnanta, suna ɗora mata nauyin ƙaƙabawa da al’adun da suka sa biyayya ta zama mai zafi da nauyi. Kamar yadda Yahudawa suka yi iƙirarin girmama doka, haka ma Romanistoci suke da’awar girmama gicciye. Suna ɗaukaka alamar wahalolin Almasihu, alhali kuwa a cikin rayuwarsu suna musun Shi wanda take wakilta.”

> “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.

> ‘Mabiya Paparoma suna sa giciyoyi a kan majami’unsu, a kan bagadensu, da kuma a kan tufafinsu. A ko’ina ana ganin alamar gicciye. A ko’ina ana girmama shi a fili, ana kuma ɗaukaka shi. Amma koyarwar Almasihu an binne ta a ƙarƙashin tarin al’adun banza, fassarori na ƙarya, da tsauraran ɗora nauyaya. Kalmomin Mai-Ceto game da Yahudawa masu tsattsauran ra’ayi suna aiki, da ƙarfi fiye da haka ma, a kan shugabannin Cocin Roman Katolika: “Suna ɗaure kaya masu nauyi da wahalar ɗauka, su aza su a kan kafaɗun mutane; amma su kansu ba za su matsar da su da ko ɗaya daga cikin yatsunsu ba.” Matiyu 23:4. Ana tsare rayuka masu lamiri cikin firgici marar yankewa, suna jin tsoron fushin Allah da aka ɓata wa rai, alhali kuwa da yawa daga cikin manyan jami’an cocin suna rayuwa cikin jin daɗi da nishaɗin sha’awowi na jiki.’

> “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.

> “Bautar gumaka da kayan tsarkaka, kiran sunayen tsarkaka, da ɗaukaka shugaban cocin Roma, dabaru ne na Shaidan domin ya janye tunanin mutane daga Allah da kuma daga Ɗansa. Domin ya kai ga hallakarsu, yana ƙoƙarin karkatar da hankalinsu daga Gare Shi wanda ta wurinsa kaɗai za su iya samun ceto. Zai karkatar da su zuwa ga kowane abu da za a iya maye gurbinsa da Wanda ya ce: ‘Ku zo wurina, dukanku masu wahala da masu ɗauke da kaya masu nauyi, ni kuwa zan ba ku hutawa.’ Matiyu 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.

> “Yana daga cikin ƙoƙarin Shaiɗan na dindindin ya karkatar da ainihin halin Allah, da yanayin zunubi, da kuma ainihin batutuwan da suke cikin hatsarin wannan babban rikici. Karyayyen hikimarsa tana rage ɗaurewar da dokar Allah take da ita, tana kuma ba mutane izinin yin zunubi. A lokaci guda kuma yana sa su rungumi ƙarya game da Allah, har su ɗauke Shi da tsoro da ƙiyayya maimakon ƙauna. Muguntar da take a cikin halinsa ita ce ake jingina wa Mahalicci; ana kuma bayyana ta a cikin tsarin addinai, ana kuma furta ta cikin hanyoyin bauta. Ta haka ne ake makantar da zukatan mutane, kuma Shaiɗan yana mallake su su zama kayan aikinsa wajen yaƙi da Allah. Ta wurin gurɓatattun fahimta game da siffofin Allahntaka, al’umman arna aka kai su ga gaskata cewa hadayun mutane wajibi ne domin samun yardar Allahntaka; kuma an aikata munanan ta’asa masu ban tsoro ƙarƙashin ire-iren siffofin bautar gumaka.”

> “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.

> “Ikkilisiyar Roman Katolika, tana haɗa siffofin arna da Kiristanci, kuma, kamar arna, tana karkatar da sifar Allah, ta koma ga ayyuka marasa tausayi kuma abin ƙyama ba ƙasa da su ba. A kwanakin mulkin da Roma ta fi ƙarfi, akwai kayan azabtarwa domin tilasta yarda da koyarwarta. Akwai gungumen ƙonewa domin waɗanda ba za su amince da da’awarta ba. Akwai kisan kiyashi a ma’auni da ba za a taɓa saninsa ba sai an bayyana shi a cikin hukunci. Manyan jami’an ikkilisiya sun yi nazari, a ƙarƙashin Shaiɗan ubangidansu, don ƙirƙirar hanyoyin da za su jawo azaba mafi girma da za ta yiwu ba tare da kawo ƙarshen ran wanda ake azabtarwa ba. A lokuta da yawa an maimaita wannan mugun tsari har zuwa iyakar da ɗan adam zai iya jurewa, har sai halitta ta daina gwagwarmaya, mai shan wahalar kuma ya tarbi mutuwa a matsayin sassauƙar ’yanci mai daɗi.”

> “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.

> “Haka ne makomar masu hamayya da Roma. Ga mabiyanta kuwa tana da horon bulala, da yunwa mai tsanani, da tsanantawar jiki ta kowane irin salo da za a iya tunaninsa, masu sa zuciya ta yi amai. Domin su sami tagomashin Sama, masu tuba sun karya dokokin Allah ta wurin karya dokokin halitta. An koya musu su raba dangantaka da ya kafa domin ya albarkaci, ya kuma faranta wa zaman mutum a duniya rai. Makabarta na ɗauke da miliyoyin waɗanda suka zama hadaya, waɗanda suka shafe rayuwarsu a cikin ƙoƙari marasa amfani na murƙushe ƙaunarsu ta halitta, na danne kowace tunani da kowace ji ta tausayi ga ’yan’uwansu halittu, kamar abin ƙyama ne ga Allah.”

> “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.

> “Idan muna son mu fahimci ƙaƙƙarfan muguntar Shaiɗan, wadda ta bayyana tsawon ɗaruruwan shekaru, ba a tsakanin waɗanda ba su taɓa jin labarin Allah ba, amma a tsakiyar zuciya da kuma cikin dukan faɗin Kiristendam, abin da ya rage mana shi ne mu dubi tarihin Romanism. Ta wurin wannan babbar tsarin ruɗi yariman mugunta yana cim ma manufarsa ta jawo rashin girmamawa ga Allah da kuma jefa mutum cikin baƙin ciki. Kuma yayin da muke ganin yadda yake samun nasarar ɓoye kamanninsa da kuma aiwatar da aikinsa ta hannun shugabannin ikilisiya, za mu fi fahimtar dalilin da ya sa yake da tsananin ƙiyayya ga Littafi Mai Tsarki. Idan an karanta wannan Littafi, za a bayyana jinƙai da ƙaunar Allah; za a ga cewa ba ya ɗora wa mutane ko ɗaya daga cikin waɗannan nauyaya masu nauyi. Duk abin da yake nema shi ne karyayyen zuciya mai tuba, ruhu mai tawali’u da biyayya.”

> “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 bai ba da wani misali a cikin rayuwarsa ga maza da mata su kulle kansu a gidajen sufi domin su zama shirye domin sama ba. Bai taɓa koyar da cewa dole ne a danne ƙauna da tausayi ba. Zuciyar Mai Ceto ta cika ta malala da ƙauna. Yayin da mutum yake ƙara kusantar kamalar ɗabi’a, haka hankulansa suke ƙara kaifafa, fahimtarsa game da zunubi tana ƙara zurfi, kuma tausayinsa ga masu shan wahala yana ƙara ƙarfi. Fafaroma yana iƙirarin cewa shi ne wakilin Kristi; amma ta yaya halinsa zai iya jurewa kwatanci da na Mai Cetonmu? Shin an taɓa sanin Kristi yana miƙa mutane ga kurkuku ko azabtarwa domin ba su ba shi girma a matsayin Sarkin sama ba? Shin an taɓa jin muryarsa tana yanke wa waɗanda ba su karɓe shi ba hukuncin kisa? Sa’ad da mutanen wani ƙauyen Samariyawa suka ƙyale shi da raini, manzo Yohanna ya cika da fushi, ya kuma yi tambaya cewa: ‘Ya Ubangiji, kana so mu umarci wuta ta sauko daga sama, ta cinye su, kamar yadda Iliya ya yi?’ Yesu ya dubi almajirinsa da tausayi, ya tsawata wa ruhinsa mai tsanani, yana cewa: ‘Gama Ɗan mutum bai zo domin ya hallaka rayukan mutane ba, sai dai domin ya cece su.’ Luka 9:54, 56. Yaya ruhin wanda ake cewa shi ne wakilinsa ya bambanta ƙwarai da ruhin da Kristi ya nuna.”

> “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.

> “Cocin Roma yanzu tana gabatar da kyakkyawan fuska ga duniya, tana lullube tarihin ta na munanan zalunci masu ban tsoro da uzuri. Ta sa wa kanta tufafin kama da na Almasihu; amma ba ta canja ba. Kowace ƙa’ida ta papanci da ta kasance a zamanai na dā tana nan a yau. Har yanzu ana riƙe da koyaswar da aka ƙirƙira a mafi duhun zamanai. Kada kowa ya ruɗi kansa. Papancin da Furotesta yanzu suke daurin girmamawa gare shi shi ne wannan ɗin da ya mulki duniya a kwanakin Gyaran Addini, sa’ad da mutanen Allah suka miƙe tsaye, cikin haɗarin rayukansu, domin su fallasa muguntarta. Tana da irin wannan girman kai da taƙama mai izza da ta mamaye sarakuna da hakimai, ta kuma yi iƙirarin gata da hurumin Allah. Ruhinta bai rage muni da danniya ba a yanzu fiye da lokacin da ta murƙushe ’yancin ɗan Adam ta kuma kashe tsarkakan Maɗaukaki.”

> “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?

> “Mulkin Paparoma dai daidai yake da abin da annabci ya faɗa cewa zai kasance, ridda ta kwanakin ƙarshe. 2 Tassalunikawa 2:3, 4. Wani ɓangare na manufofinta ne ta ɗauki irin halin da zai fi dacewa da cim ma manufarta; amma a ƙarƙashin sauyawar kamanninta kamar hawainiya, tana ɓoye dafin maciji marar sauyawa. ‘Bai kamata a kiyaye aminci ga ’yan bidi’a ba, ko kuma ga mutanen da ake zargi da bidi’a’ (Lenfant, juzu’i na 1, shafi na 516), in ji ta. Shin wannan iko, wanda tarihin aikinsa na shekara dubu ya kasance a rubuce cikin jinin tsarkaka, za a yanzu yarda da shi a matsayin wani ɓangare na ikkilisiyar Almasihu?”

> “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.

> “Ba ba tare da dalili ba ne aka gabatar da iƙirarin a ƙasashen Furotesta cewa Katolika ta bambanta da Furotesta ba sosai kamar yadda take a zamanan da suka gabata. An sami canji; amma canjin ba ya cikin papanci. Hakika Katolika tana kama da babban ɓangare na Furotestan da yake akwai yanzu, domin Furotesta ta lalace ƙwarai tun daga zamanin Masu Gyara.”

> “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.

> “Yayin da ikklisiyoyin Furotesta suke neman yardar duniya, ƙaunar ƙarya ta makantar da idanunsu. Ba sa ganin sai dai cewa daidai ne a gaskata alheri game da kowane irin mugunta, kuma a matsayin sakamakon da ba makawa, a ƙarshe za su gaskata mugunta game da kowane irin alheri. Maimakon su tsaya su kāre bangaskiyar da aka ba tsarkaka sau ɗaya tak, yanzu kuwa, kamar dai, suna ba Roma haƙuri saboda ra’ayinsu marar ƙauna game da ita, suna roƙon gafara saboda ƙuncin ra’ayinsu.”

> “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.

> “Babban rukuni, har ma daga cikin waɗanda ba sa kallon Romanism da wata tagomashi, ba sa hangen babban haɗari daga ikonta da tasirinta. Mutane da yawa suna jaddada cewa duhuwar hankali da ɗabi’a da ta mamaye Zamanai na Tsakiya ta ba da goyon baya ga yaɗuwar akidodinta, camfe-camfenta, da zaluncinta, kuma cewa mafi girman wayewar zamani na yau, yaɗuwar ilimi a ko’ina, da ƙaruwa cikin sassauci a al’amuran addini suna hana sake dawowar rashin haƙuri da mulkin danniya. Har ma ana yi wa tunanin cewa irin wannan yanayi zai kasance a wannan zamani mai haske ba’a. Gaskiya ne cewa babban haske—na hankali, na ɗabi’a, da na addini—yana haskakawa bisa wannan tsara. A cikin buɗaɗɗun shafukan Kalmar Allah Mai Tsarki, an zuba haske daga sama a kan duniya. Amma ya kamata a tuna cewa gwargwadon girman hasken da aka bayar, haka duhun waɗanda suke karkatar da shi kuma suke ƙin karɓarsa yake ƙaruwa.”

> “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.

> “Karatu na Littafi Mai Tsarki cikin addu’a zai nuna wa Furotesta ainihin halin papanci, ya sa su ƙi shi kuma su guje shi; amma da yawa suna da hikima a idanunsu har ba sa jin bukatar su nemi Allah da tawali’u domin a bishe su zuwa ga gaskiya. Ko da yake suna taƙama da haskensu, jahilai ne game da Nassosi da kuma ikon Allah. Dole ne su sami wata hanya ta kwantar da lamirinsu, kuma suna neman abin da ya fi ƙarancin ruhaniya, ya fi kuma wulakantarwa ga kai. Abin da suke so shi ne wata hanya ta mantawa da Allah wadda za ta kasance kamar hanya ta tuna Shi. Papanci ya dace ƙwarai da biyan bukatun dukan waɗannan. An shirya shi domin rukuni biyu na mutane, waɗanda kusan suka haɗa da dukan duniya—waɗanda za su sami ceto ta wurin cancantarsu, da waɗanda za su sami ceto suna cikin zunubansu. A nan ne asirin ikonsa yake.”

> “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.

> “An nuna cewa wata rana ta babban duhun tunani tana da amfani ga nasarar papanci. Har yanzu za a nuna cewa wata rana ta babban hasken tunani ma tana da amfani daidai ga nasararsa. A zamanin da, sa’ad da mutane suke babu maganar Allah kuma babu sanin gaskiya, an rufe idanunsu, dubban mutane kuma aka kama su cikin tarko, ba tare da sun ga tarun da aka shimfiɗa domin ƙafafunsu ba. A wannan ƙarni kuwa, akwai mutane da yawa waɗanda idanunsu suke ruɗuwa da hasken ƙyalli na hasashe-hasashen ɗan adam, ‘kimiyyar da ake kira haka a ƙarya;’ ba sa gane tarun, sai su shiga cikinsa da irin sauƙin da makaho mai ɗaure ido zai yi. Allah ya nufa a riƙe ikon tunanin ɗan adam a matsayin baiwa daga Mahaliccinsa, kuma a yi amfani da shi wajen hidimar gaskiya da adalci; amma sa’ad da ake rainon girman kai da buri, kuma mutane suke ɗaukaka ra’ayoyinsu fiye da maganar Allah, to hankali zai iya aikata mummunan lahani fiye da jahilci. Saboda haka, ƙaryar kimiyya ta wannan zamani, wadda take rusa bangaskiya ga Littafi Mai Tsarki, za ta kasance da irin nasarar daidai wajen shirya hanya domin karɓar papanci, tare da siffofinsa masu jan hankali, kamar yadda hana ilimi ya yi wajen buɗe hanya domin ɗaukakarsa a Zamanan Duhu.”

> “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.

> “A cikin motsin da ake yi yanzu a Ƙasar Amurka domin tabbatar wa cibiyoyi da al’adun ikilisiya goyon bayan jiha, Furotestoci suna bin sawun mabiyan Paparoma. A’a, fiye da haka, suna buɗe wa tsarin papacy ƙofa domin ya sāke samu a Amurka ta Furotesta rinjayar sarauta wadda ya rasa a Tsohuwar Duniya. Kuma abin da ya fi ba wannan motsi muhimmanci shi ne gaskiyar cewa babban abin da ake nufi da shi shi ne tilasta kiyaye Lahadi—al’adar da ta samo asali daga Roma, wadda kuma take iƙirarin ta a matsayin alamar ikonta. Ruhun papacy ne—ruhun daidaituwa da al’adun duniya, girmama al’adun mutane fiye da umarnan Allah—wanda yake ratsawa cikin ikilisiyoyin Furotesta yana kuma jagorantar su su aikata irin wannan aikin ɗaukaka Lahadi wanda papacy ya riga ya aikata a gabansu.”

> “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.

> “In mai karatu yana so ya fahimci kayan aikin da za a yi amfani da su a cikin gwagwarmayar da ke gabatowa nan ba da daɗewa ba, abin da ya kamata ya yi shi ne ya bi diddigin tarihin hanyoyin da Roma ta yi amfani da su domin wannan manufa a zamanai da suka shuɗe. In yana so ya san yadda mabiya Katolika da Furotesta, a haɗe, za su mu’amalanci waɗanda suka ƙi koyarwarsu, to, bari ya ga ruhin da Roma ta bayyana game da Asabaci da masu kāre shi.

> “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.

> “Dokokin sarauta, majalisun gaba ɗaya, da ƙa’idojin ikilisiya da ikon mulki na duniya ya tabbatar, su ne matakan da wannan bikin arna ya bi har ya kai ga matsayin ɗaukaka a cikin duniyar Kirista. Mataki na farko na jama’a da ya tilasta kiyaye Lahadi shi ne dokar da Constantine ya kafa. (A.D. 321) Wannan umarni ya buƙaci mazaunan birane su huta a “ranar rana mai daraja,” amma ya ba mutanen karkara izinin ci gaba da ayyukansu na noma. Ko da yake a zahiri doka ce ta arna, sarki ya aiwatar da ita bayan karɓarsa ta Kiristanci a zahiri kawai.”

> “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.

> “Da yake umurnin sarauta bai zama isasshen madadin ikon Allah ba, sai Eusebius, wani bishop da yake neman tagomashin sarakuna, kuma wanda ya kasance aboki na musamman kuma mai yawan yabon Constantine, ya gabatar da da’awar cewa Almasihu ya mayar da Asabaci zuwa Lahadi. Ba a kawo ko shaida guda daga Nassosi ba domin tabbatar da wannan sabuwar koyarwa. Eusebius da kansa, ba da gangan ba, ya amince da ƙaryarta, kuma ya nuna ga ainihin waɗanda suka kawo canjin. ‘Dukan abubuwa,’ in ji shi, ‘duk abin da ya zama wajibi a yi a ranar Asabaci, waɗannan ne muka mayar zuwa Ranar Ubangiji.’—Robert Cox, Sabbath Laws and Sabbath Duties, shafi na 538. Amma hujjar Lahadi, ko da yake ba ta da wani tushe, ta yi amfani wajen ƙara wa mutane ƙarfin guiwa su take Asabacin Ubangiji a ƙarƙashin ƙafafunsu. Dukan waɗanda suke marmarin a ba su girma daga duniya sun karɓi shahararren biki.”

> “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.

> “Yayin da papanci ya samu kafuwa ƙwarai, aka ci gaba da aikin ɗaukaka Lahadi. Na ɗan wani lokaci mutane suna yin aikin noma sa’ad da ba sa halartar coci, kuma har yanzu ana ɗaukar rana ta bakwai a matsayin Asabar. Amma a hankali a hankali aka aiwatar da wani sauyi. An hana waɗanda ke riƙe da muƙamin tsarki su yanke hukunci a kan kowace gardama ta farar hula a ranar Lahadi. Ba da daɗewa ba bayan haka, aka umarci dukan mutane, ko da wane matsayi suke, su guji aikin yau da kullum, tare da tarar kuɗi ga ’yantattu, da kuma bulala ga bayi. Daga baya aka zartar cewa attajirai za a hukunta su da rasa rabin dukiyoyinsu; kuma daga ƙarshe, idan har suka ci gaba da taurin kai, a mayar da su bayi. Ƙananan azuzuwan jama’a kuwa za su sha wahalar korar dindindin.”

> “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.

> “An kuma kira mu’ujizai zuwa aiki. Daga cikin sauran abubuwan al’ajabi da aka ruwaito akwai cewa, wani manomi da yake shirin nome gonarsa a ranar Lahadi, sa’ad da yake goge garma da wani ƙarfe, sai ƙarfen ya manne ƙam a hannunsa, har na tsawon shekara biyu yana yawo da shi tare da shi, ‘cikin azaba da kunya mai girma ƙwarai gare shi.’—Francis West, Historical and Practical Discourse on the Lord’s Day, shafi na 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.

> “Daga baya papā ya bayar da umarni cewa limamin Ikklesiya ya tsawata wa masu karya dokar Lahadi, ya kuma gargade su su je coci su yi addu’o’insu, kada su jawo wa kansu da ma maƙwabtansu wata babbar masifa. Wata majalisar cocin ta gabatar da hujjar nan wadda tun daga lokacin aka yawaita amfani da ita, har ma da Furotesta, cewa domin an kashe wasu mutane da walƙiya sa’ad da suke aiki a ranar Lahadi, dole ne ita ce Asabar. ‘A bayyane yake,’ in ji shugabannin cocin, ‘irin girman fushin Allah da ya sauko a kansu saboda ƙin kula da wannan rana.’ Sa’an nan aka yi kira ga firistoci da masu hidima, sarakuna da hakimai, da dukan amintattun mutane, cewa su ‘yi iyakar ƙoƙarinsu da kulawarsu domin a maido wa ranar darajarta, kuma, saboda mutuncin Kiristanci, a kiyaye ta da ibada fiye da yadda aka yi a dā.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, shafi na 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.)

> Da yake dokokin majalisu suka nuna cewa ba su wadatar ba, sai aka roƙi hukumomin duniya su fitar da umarni wanda zai razanar da zukatan mutane, ya kuma tilasta musu su guji yin aiki a ranar Lahadi. A cikin wani babban taron cocin da aka yi a Roma, an sake tabbatar da dukan shawarwarin da suka gabata da ƙarfi da tsanani mafi girma. Haka kuma, an shigar da su cikin dokar cocin, kuma hukumomin farar hula suka aiwatar da su a kusan dukan ƙasashen Kiristendam. (Dubi 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.

> “Duk da haka, rashin hurumin Nassi domin kiyaye Lahadi ya jawo abin kunya ba kaɗan ba. Mutane suka yi tambaya game da haƙƙin malamansu na ajiye bayyananniyar furucin Jehobah, cewa, ‘Rana ta bakwai ita ce Asabarin Ubangiji Allahnka,’ domin girmama ranar rana. Don cike gibin shaidar Littafi Mai Tsarki, sai ya zama dole a nemi wasu dabaru dabam. Wani mai ƙwazo wajen goyon bayan Lahadi, wanda a kusan ƙarshen ƙarni na goma sha biyu ya ziyarci ikilisiyoyin Ingila, shaidu masu aminci ga gaskiya suka yi masa tsayayya; kuma saboda ƙoƙarinsa ya zama marar amfani ƙwarai, sai ya bar ƙasar na ɗan lokaci yana ta neman wata hanya da zai tilasta koyarwarsa. Da ya komo, an cike wannan gibi, kuma a ayyukansa na gaba ya gamu da nasara mafi girma. Ya zo tare da wata takarda nadi wadda ake cewa daga wurin Allah da kansa ta fito, wadda ta ƙunshi umarnin da ake bukata domin kiyaye Lahadi, tare da munanan barazana don tsoratar da marasa biyayya. Wannan takarda mai daraja—asalin jabun karya ce kamar yadda tsarin da take goyon baya yake—aka ce ta sauko daga sama kuma an same ta a Urushalima, a kan bagaden St. Simeon, a Golgotha. Amma, a gaskiya, fadar shugaban pontiff da ke Roma ce tushen da ta fito. Yaudara da ƙirƙirarrun takardu domin ciyar da iko da wadatar ikilisiya gaba, a dukan zamanai, tsarin mulkin paparoma ya ɗauke su a matsayin halastattu.”

> “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.)

> “Nadin ya hana yin aiki daga awa ta tara, ƙarfe uku na yammacin Asabar, har fitowar rana a ranar Litinin; kuma an bayyana cewa an tabbatar da ikonsa ta wurin mu’ujizai da yawa. An ba da rahoto cewa mutanen da suka yi aiki fiye da lokacin da aka ƙayyade an bugi su da shanyewar jiki. Wani mai niƙa da ya yi ƙoƙarin niƙa hatsinsa, ya ga maimakon gari, rafin jini ya fito, kuma ƙafar injin niƙan ta tsaya cak, duk da ƙarfin kwararar ruwa. Wata mace da ta sa kullu a cikin tanda ta tarar da shi ɗanye sa’ad da aka fitar da shi, ko da yake tandar tana da zafi sosai. Wata kuma da ta shirya kullu don yin burodi a awa ta tara, amma ta yanke shawarar ajiye shi sai ranar Litinin, ta tarar washegari cewa an mai da shi biredi kuma an gasa shi ta ikon Allah. Wani mutum da ya gasa burodi bayan awa ta tara a ranar Asabar ya tarar, sa’ad da ya karya shi da safe na gaba, cewa jini ya ɓullo daga cikinsa. Ta irin waɗannan ƙagaggun labarai marasa ma’ana da cike da camfi ne masu goyon bayan Lahadi suka yi ƙoƙarin kafa tsarkinta. (Dubi Roger de Hoveden, Annals, juzu’i na 2, shaf. 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.

> “A Scotland, kamar yadda yake a Ingila, an tabbatar da ƙarin girmamawa ga Lahadi ta wurin haɗa mata wani ɓangare na tsohon Asabar. Amma lokacin da ake bukata a tsare shi da tsarki ya bambanta. Wani umarni daga sarkin Scotland ya bayyana cewa, ‘Asabar daga ƙarfe goma sha biyu na rana ya kamata a ɗauke ta mai tsarki ne,’ kuma cewa babu wani mutum da zai shiga harkokin duniya daga wannan lokaci har zuwa safiyar Litinin.—Morer, shafuffuka 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.

> “Amma duk da dukan ƙoƙarin da aka yi na kafa tsarkin Lahadi, su kansu papistoci sun fito fili suka furta ikon allahntaka na Assabaci da kuma asalin ɗan adam na wannan tsari da aka maye gurbinsa da shi. A ƙarni na sha shida, wani majalisar papal ta bayyana a sarari cewa: ‘Bari dukan Kiristoci su tuna cewa Allah ne ya tsarkake rana ta bakwai, kuma an karɓe ta an kuma kiyaye ta, ba kawai ta wurin Yahudawa ba, amma har da dukan sauran waɗanda suke da’awar bauta wa Allah; ko da yake mu Kiristoci mun canja Assabacinsu zuwa Ranar Ubangiji.’—Ibid., shafuffuka 281, 282. Waɗanda suke yin kutse cikin dokar Allah ba su kasance jahilai game da ainihin halin abin da suke yi ba. Da gangan suke ɗaga kansu sama da Allah.”

> “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.

> “An ba da wani misali mai ƙarfi na manufar Roma game da waɗanda ba su yarda da ita ba a cikin dogon kuma zubar da jini na tsananta wa Waldenses, waɗanda wasu daga cikinsu masu kiyaye Asabar ne. Wasu kuma sun sha wahala ta irin wannan hanya saboda amincinsu ga umarni na huɗu. Tarihin ikkilisiyoyin Habasha da Abyssinia yana da muhimmanci ƙwarai musamman. A tsakiyar duhun Zamani Masu Duhu, an daina ganin Kiristocin Afirka ta Tsakiya kuma duniya ta manta da su, kuma tsawon ƙarni da dama sun more ’yanci wajen aiwatar da bangaskiyarsu. Amma daga bisani Roma ta sami labarin kasancewarsu, kuma ba da daɗewa ba aka ruɗi sarkin Abyssinia ya amince da shugaban Kirista a matsayin wakilin Almasihu. Sauran rangwame kuma suka biyo baya.

> “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.

> “An ba da wani umarni da ya hana kiyaye Asabar, tare da mafi tsananin hukunci. (Duba Michael Geddes, Church History of Ethiopia, shafuffuka 311, 312.) Amma zaluncin papanci ba da daɗewa ba ya zama karkiya mai tsananin azaba har Abisiniyawa suka ƙudura su karya ta daga wuyansu. Bayan mummunar gwagwarmaya, an kori ’yan Roman daga yankunansu, aka kuma maido da bangaskiyar dā. Ikklisiyoyi suka yi murna saboda ’yancinsu, kuma ba su taɓa mantawa da darasin da suka koya ba game da ruɗi, da tsattsauran kishin addini, da ikon danniya na Roma. A cikin keɓantacciyar masarautarsu suka gamsu su zauna, ba a san su ba ga sauran ƙasashen Kiristendam.”

> “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.

> “Majami’un Afirka sun kiyaye Asabar kamar yadda cocin papacy ta kiyaye ta kafin cikakkiyar riddata. Yayin da suke kiyaye rana ta bakwai cikin biyayya ga umarnin Allah, suna kuma nisantar aiki a ranar Lahadi bisa ga al’adar coci. Da zarar Roma ta sami iko mafi girma, ta tattake Asabarin Allah domin ta ɗaukaka nata; amma majami’un Afirka, da aka ɓoye su kusan shekara dubu, ba su shiga cikin wannan ridda ba. Sa’ad da aka kawo su ƙarƙashin mulkin Roma, aka tilasta musu su ajiye na gaskiya su ɗaukaka asabarin ƙarya; amma da zarar sun sake samun ’yancinsu, sai suka koma ga biyayya ga doka ta huɗu.”

> “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.

> “Waɗannan tarihin abubuwan da suka faru a dā suna bayyana a fili ƙiyayyar Roma ga ainihin Asabar da kuma ga waɗanda suke kāre ta, da kuma hanyoyin da take amfani da su domin ta girmama ƙa’idar da ita da kanta ta kafa. Maganar Allah tana koyarwa cewa waɗannan al’amura za su sāke maimaituwa sa’ad da Katolika na Roma da Furotesta za su haɗu domin ɗaukaka Lahadi.

> “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.

> “Annabcin Ru’ya ta Yohanna 13 ya bayyana cewa ikon da dabbar mai ƙahoni kamar na ɗan rago take wakilta zai sa ‘ƙasa da mazaunanta’ su yi wa papanci sujada—wanda a nan aka wakilta da dabbar da take ‘kama da damisa.’ Dabbar mai ƙahoni biyu kuma za ta ce wa ‘mazauna ƙasa su yi wa dabbar gunki;’ kuma, ƙari ga haka, za ta umarci kowa, ‘ƙanana da manya, attajirai da matalauta, ’yantattu da bayi,’ su karɓi alamar dabbar. Ru’ya ta Yohanna 13:11–16. An nuna cewa Amurka ce ikon da dabbar mai ƙahoni kamar na ɗan rago take wakilta, kuma wannan annabci zai cika sa’ad da Amurka za ta tilasta kiyaye Lahadi, wadda Roma take iƙirarin cewa ita ce alamar musamman ta amincewa da fifikonta. Amma a cikin wannan girmamawa ga papanci Amurka ba za ta kasance ita kaɗai ba. Tasirin Roma a cikin ƙasashen da a dā suka amince da mulkinta har yanzu bai yi nisa da lalacewa gaba ɗaya ba. Kuma annabci ya yi annabcin maido da ikonta. ‘Na ga ɗaya daga cikin kawunanta kamar an yi mata rauni har mutuwa; sai kuwa aka warkar da rauninta mai kashewa: dukan duniya kuwa ta yi mamakin dabbar.’ Aya ta 3. Cutar da aka yi mata mai kashewa tana nuni ga faɗuwar papanci a shekara ta 1798. Bayan wannan, in ji annabin, ‘aka warkar da rauninta mai kashewa: dukan duniya kuwa ta yi mamakin dabbar.’ Bulus ya faɗa a sarari cewa ‘mutumin zunubi’ zai ci gaba har zuwa zuwan Almasihu na biyu. 2 Tasalonikawa 2:3–8. Har zuwa matuƙar ƙarshen zamani zai ci gaba da aikin ruɗi. Kuma mai bayyana ru’ya ya kuma sanar, yana kuma nufin papanci: ‘Dukan mazauna duniya za su yi masa sujada, waɗanda ba a rubuta sunayensu a cikin littafin rai ba.’ Ru’ya ta Yohanna 13:8. A cikin Tsohuwar Duniya da Sabuwar Duniya duka, papanci zai karɓi girmamawa ta wurin darajar da za a ba wa tsarin Lahadi, wanda yake dogara kaɗai a kan ikon Ikilisiyar Roma.”

> “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.

> “Tun daga tsakiyar ƙarni na goma sha tara, masu nazarin annabci a Amurka sun gabatar wa duniya da wannan shaida. A cikin abubuwan da suke faruwa yanzu ana ganin saurin ci gaba zuwa ga cikar annabcin. A wajen malamai na Furotesta akwai irin wannan iƙirarin ikon Allah game da kiyaye Lahadi, tare da irin wannan rashin hujjar Nassi, kamar yadda yake a wajen shugabannin Fafaroma waɗanda suka ƙirƙira mu’ujizai domin su cike gurbin umarni daga Allah. Za a maimaita da’awar cewa ana saukar da hukunce-hukuncen Allah a kan mutane saboda karya Asabarin Lahadi; tun tuni ma an riga an fara matsa ta. Kuma wani yunƙuri na tilasta kiyaye Lahadi yana samun karɓuwa da sauri.”

> “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?

> “Abin al’ajabi ce Ikilisiyar Roma cikin basira da makircinta. Tana iya karanta abin da zai faru. Tana jiran lokacinta, tana ganin cewa majami’un Furotesta suna yi mata girmamawa ta wurin amincewarsu da sabbat na ƙarya kuma suna shirya su tilasta shi ta ainihin hanyoyin da ita kanta ta yi amfani da su a zamanan da suka shuɗe. Waɗanda suke ƙin hasken gaskiya za su nemi taimakon wannan iko mai iƙirarin rashin kuskure domin ɗaukaka wata kafa da ta samo asali daga gare ta. Ba shi da wuya a hasashe yadda za ta gaggauta zuwa taimakon Furotesta a cikin wannan aiki. Wane ne ya fi shugabannin papanci fahimtar yadda za a yi mu’amala da waɗanda suke marasa biyayya ga ikilisiya?”

> “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.

> “Cocin Roman Katolika, tare da dukan rassanta a faɗin duniya, ta zama babbar ƙungiya guda ɗaya da take ƙarƙashin ikon, kuma aka tsara ta domin bauta wa muradun, kujerar papanci. Miliyoyin mabiya tarayyarta, a kowace ƙasa ta duniya, ana koya musu su ɗauki kansu a matsayin waɗanda suka ɗaure kansu cikin biyayya ga paparoma. Duk irin ƙasarsu ta asali ko gwamnatinsu, dole ne su ɗauki ikon coci a matsayin wanda yake sama da kowane iko. Ko da yake suna iya yin rantsuwa suna alƙawarin amincinsu ga ƙasa, duk da haka a bayan wannan akwai alkawarin biyayya ga Roma, wanda yake sake su daga kowane alƙawari da yake gaba da muradunta.”

> “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.

> “Tarihi yana ba da shaida game da dabara da nacewarta wajen kutsar da kanta cikin al’amuran al’ummai; kuma da zarar ta sami gurbin kafa, sai ta ci gaba da biyan nata muradu, ko da kuwa hakan zai jawo halakar sarakuna da jama’a. A cikin shekara ta 1204, Paparoma Innocent III ya karɓo daga Bitrus II, sarkin Arragon, wannan rantsuwa mai ban mamaki: ‘Ni, Bitrus, sarkin Arragonians, ina furta kuma ina alkawarta in kasance a kowane lokaci mai aminci da biyayya ga ubangijina, Paparoma Innocent, ga magadansa na Katolika, da kuma Cocin Roma, kuma in kiyaye mulkina da aminci cikin biyayyarsa, ina kāre bangaskiyar Katolika, kuma ina tsananta wa mummunar bidi’a.’—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. Wannan ya yi daidai da iƙirarin da ake yi game da ikon shugaban Roman Katolika, ‘cewa ya halatta a gare shi ya tsige sarakunan daular Roma,’ kuma ‘cewa yana iya warware mabiyansa daga biyayyarsu ga azzaluman masu mulki.’—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.

> “Kuma bari a tuna, alfaharin Roma ne cewa ba ta taɓa canzawa. Ka’idojin Gregory VII da Innocent III har yanzu su ne ka’idojin Cocin Katolika ta Roma. Kuma da tana da ikon yin haka, da za ta aiwatar da su yanzu da irin ƙarfi kamar yadda ta yi a ƙarnukan da suka gabata. Furotesta ba su cika sanin abin da suke yi ba sa’ad da suke ba da shawarar karɓar taimakon Roma a aikin ɗaukaka Lahadi. Yayin da suke ƙuduri niyyar cim ma manufarsu, Roma kuma tana nufin ta sāke kafa ikonta, ta dawo da rinjayenta da ta rasa. Da zarar an kafa ƙa’idar nan a Amurka cewa coci na iya amfani da ikon gwamnati ko ta mallake shi; cewa ana iya tilasta kiyaye ibadu ta dokokin farar hula; a taƙaice, cewa ikon coci da na gwamnati ne za su rinjayi lamiri, to nasarar Roma a wannan ƙasa tabbatacciya ce.

> “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.

> “Maganar Allah ta yi gargaɗi game da haɗarin da ke tafe; idan aka yi biris da wannan, to duniyar Furotesta za ta gane ainihin manufofin Roma ne kawai sa’ad da ya riga ya yi latti a tsere wa tarkon. Ita tana ƙaruwa cikin iko a hankali ba tare da hayaniya ba. Koyarwarta tana aiwatar da tasirinta a majalisun dokoki, a cikin ikkiliziyoyi, da kuma a cikin zukatan mutane. Tana tara manyan gine-ginenta masu ɗaukaka da ƙarfi, a cikin ɓoyayyun wuraren da za a maimaita tsanantawarta ta dā. A ɓoye kuma ba tare da a zarge ta ba tana ƙarfafa rundunoninta domin ciyar da nata manufofi gaba sa’ad da lokaci ya yi mata na kai duka. Dukan abin da take so shi ne wajen da ya fi anfani, kuma wannan an riga an ba ta. Ba da daɗewa ba za mu gani kuma za mu ji menene manufar ɓangaren Roman. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, ta haka zai jawo zargi da tsanantawa a kansa.” The Great Controversy, 563–581.

Back to Articles