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# Panium - Number Three

Panium — Üçünji San

The Vision and the Appointed Time: A Prophetic Parallel

Görnüş we bellenilen wagt: pygamberlik taýdan bir meňzeşlik

Author

Jeff Pippenger

Published

February 28, 2025

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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.

On gyz hakyndaky tymsal ýüz kyrk dört müňüň taryhynda sözme-söz gaýtalanýar. Habakuk kitabynyň ikinji baby, ahyrda sözleýän görnüşi kesgitlemek bilen, şol tymsalyň özenini öňe sürýär.

> 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.

> Men garawul ýerimde duraryn, minaranyň üstünde orun alaryn; maňa näme diýjekdigine we ýazgarylanymda näme jogap berjegime garaşyp syn ederin. Reb maňa jogap berip, şeýle diýdi: «Görnüşi ýaz, ony tagtalaryň üstünde aýdyň beýan et, ony okaýan adam ylgap bilsin. Çünki görnüş heniz bellenen wagt üçindir, ýöne ahyrynda ol sözlär we ýalan sözlemez; gijä galsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Ine, göwni ýokary bolan adamyň jany onuň içinde dogry däldir; emma dogruçyl öz imany bilen ýaşar». Habakkuk 2:1–4.

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

Danyýel kitabynyň on birinji babyndaky ýigrimi ýedinji aýat hem “bellenen wagty” görkezýär.

> 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.

> Bu iki patyşanyň hem ýürekleri ýamanlyk etmäge meýillidir, olar bir saçagyň başynda ýalan sözlärler; emma bu üstünlik getirmez, çünki ahyrzaman heniz bellenen wagtda bolar. Daniel 11:27.

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

Rim tarapyndan berjaý edilýän «görüniş» «bellengili bir wagt» üçindir, we ýüregi ýamanlyk etmäge gönükdirilen hem-de bir saçagyň başynda ýalan sözleýän iki patyşa, «görünişiň» «gürlemezinden» öň gelip ýetýän pygamberlik ýolbelgisini görkezýärler. Bellengili wagtdan öň iki patyşa «ýalan» sözleýär; emma «görüniş» bellengili wagtda gürlände, ol ýalan sözlemeýär. Bellengili wagt ABŞ-daky Ýekşenbe kanunydyr, saçagyň başyndaky duşuşyk bolsa pygamberlik döwrüniň başlanmagyny alamatlandyrýar. «Görüniş» taryhda Ýekşenbe kanunynda amala aşýar, emma ol Ýekşenbe kanunyndan öňünden berjaý edilýär. Bu hakykat aýdyňdyr, çünki wepaly bolanlara «görünişe» garaşmak tabşyrylýar, hem-de olara «görünişi» yglan etmek buýurylýar. Eger «görüniş» entek berjaý edilmedik bolsa, ony ýerine ýetmeginden öň yglan edip bilmezdiler.

Jeremiah represents those who “wait” for the vision:

Ýeremiýa görnüşe “garaşýanlary” görkezýär:

> 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.

> Ýa Reb, Sen bilýärsiň: meni ýatla, maňa nazar sal we meni yzarlayanlardan öç al; Öz sabyrlylygyňda meni ýok etme: bilgin, men Seniň hatyrang üçin masgaralanyp ejir çekdim. Seniň sözleriň tapyldy, men olary iýdim; Seniň sözüň meniň üçin ýüregimiň şatlygy we şowhuny boldy; çünki men Seniň adyň bilen atlandyryldym, eý Hökmürowan goşunlaryň Reb Hudaýy. Men masgaralaýjylaryň jemagatynda oturmadym, ne-de şatlandym; Seniň eliň sebäpli men ýalňyz oturdym: çünki Sen meni gazap bilen doldurdyň. Näme üçin meniň agyrym dowamly, ýaram bolsa bejerilmesiz, sagalmagy ret edýär? Sen meniň üçin bütinleý ýalançy ýaly, tükenýän suwlar ýaly boljakmy? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni ýene getirerin, sen Meniň öňümde durarsyň; eger gymmatlyny bihaýadan aýyrsaň, sen Meniň agzym ýaly bolarsyň: goý, olar saňa dolansynlar; emma sen olara dolanma. Men seni bu halka garşy gala ýaly bürünç diwar ederin: olar saňa garşy söweşerler, emma saňa üstün çykyp bilmezler; çünki Men seni halas etmek we gutarmak üçin seniň bilenem, diýýär Reb. Men seni ýamanlaryň elinden gutararyn, wehşileriň elinden halas ederin. Ýeremiýa 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.

ABŞ-da ýekşenbe kanuny “ýatlamak” nyşanynyň bellenýän ýeridir. Hemişe ýatlanmaly bolan Sabat güni hut şol ýerde ahyrky synag meselesine öwrülýär. Unudylyp gidilen Tireniň jelep zenany hut şol ýerde ýatlanýar. Babylonyň günälerini Hudaý hut şol ýerde ýatlap, oňa iki esse höküm berýär.

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.”

Gepleşik ýeri, sözlemegiň ýerleşýän ýeri ABŞ-daky ýekşenbe kanunydyr, çünki şol ýerde ýer haýwany aždarha ýaly “gepleýär”. Şol bir gepleşik ýerinde Balaamyň pygamberlik hataryndaky eşek hem “gepleýär”. Ýahýa Çokundyryjy dünýä inende, ylahy taýdan sözlemekden çäklendirilen kakasy Zakarýa hem “gepleýär”.

> 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.

> Şeýle bolup geçdi: sekizinji gün olar çagany sünnet etmäge geldiler; hem-de ony atasynyň adyna görä Zakarýa diýip atlandyrmak islediler. Emma ejesi jogap berip diýdi: «Ýok, ol Ýahýa diýip atlandyrylar». Olar oňa: «Garyndaşlaryň arasynda bu at bilen atlandyrylýan hiç kim ýok» diýdiler. Soňra onuň kakasyna yşarat edip, çaganyň nähili atlandyrylmagyny isleýändigini soradylar. Ol bir ýazgy tagtasyny sorap alyp, şeýle ýazdy: «Onuň ady Ýahýa». Munuň üstüne olaryň hemmesi haýran galdy. Şol bada onuň agzy açyldy, dili çözüldi, ol gepledi we Hudaýy wasp etdi. 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.

ABŞ-da ýekşenbe kanuny kabul edilende, papalygyň ölüm howply ýarasy sagalýar we ol ýediden bolan sekizinji patyşalyga öwrülýär; şol wagtda-da ABŞ, onuň prezidenti Donald Trump bolsa ýediden bolan sekizinji prezidentdir. Hut şol bir wagtda ýüz kyrk dört müň baýdak hökmünde ýokary galdyrylýar. Ýüz kyrk dört müň ýediden bolan sekizinji ýygnakdyr. Ýekşenbe kanunynda sekiz sany bellenýär, we Ýahýa sekizinji günde sünnet edilipdi, Zakaryýa hem şol wagtda gepledi. Zakaryýa “Hudaý ýatlapdyr” diýmegi aňladýar. Ýekşenbe kanuny “ýatlanmaly” bolan hakyky Sabatyň galp nusgasydyr. Ýekşenbe kanunynda Suruň zynaçy aýaly “ýatlanýar.” Hut ýekşenbe kanunynda Hudaý Babylyň günälerini “ýatlaýar” we onuň höküm-jezasyny iki esse artdyrýar.

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.”

Ýermeýa ilkinji lapykeçligi başdan geçirenleri we gijä galýan görnüşe garaşýanlary aňladýar. Ol, bellenen wagtda görnüş sözläp, ýalan sözlemeýän mahaly, Hudaýyň agzy bolýan wepaly adamlary aňladýar. Bellenen wagtda sözleýän görnüşiň öňünden iki patyşanyň bir saçagyň başynda biri-birine ýalan sözlemegi bolup geçýär. Şol waka ýekşenbe kanunyndan öň bolup geçýär we şonuň üçin hem on üçünji aýatdan on bäşinji aýada çenli beýan edilişi ýaly Paniýumyň taryhynda ýüze çykýar; bu bolsa “halkyň talaňçylarynyň” “görnüşi” berkarar edýän şol bir döwrüdir.

> 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.

> Şol döwürde günorta patyşasyna garşy köp adamlar galarlar; halkyňdan talaňçylar hem görşüni berkitmek üçin özlerini beýgelderler; emma olar ýykylarlar. Daniel 11:14.

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

“Garakçylar” Rimdir, hem-de ahyrzamanda Rim katoliklikdir. Papa görüşi berkarar edýär, muny bolsa Ýekşenbe kanunynyň öň ýanyndaky döwürde edýär. Ol muny Panium söweşine goşulyşmak arkaly edýär; şol ýerde Trump Putiniň üstünden üstün çykýar. Söweş b.e. öňki 200-nji ýylda bolup geçdi; hut şol ýyl butparaz Rim pygamberlik taryhyna girdi. Beýik Pompeý b.e. öňki 63-nji ýylda Iýerusalimi basyp aldy. Bu waka onuň Gündogardaky ýörişiniň dowamynda, Haşmonaý doganlar II Girkān bilen II Aristobulyň arasyndaky raýat urşuna goşulan mahaly bolup geçdi. Pompeý II Girkānyň tarapyny tutdy, Iýerusalimi gabady we üç aýlyk gabawdan soň ahyrynda şäheri ele geçirdi. Bu waka Ýahudanyň garaşsyzlygynyň soňuny we sebitde Rim gözegçiliginiň başlanmagyny alamatlandyrdy; bu sebit soňralar Rim häkimiýetiniň astyndaky bir welaýata öwrüldi.

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.

Ýekşenbe kanunyndan ozal papa Paniýum söweşi bilen baglanyşykly taryhyň içine goşulýar. Ol pygamberlik taryhyna girende, onuň peýda bolmagy görnüşi berkidýär; ol görnüş, ABŞ-da Ýekşenbe kanunynyň “bellenen wagtynda” entek “gürlär”. “Gijä galan” “görnüş” bolsa, on gyzyň tymsalyndaky gijä galma döwrüniň başlanmagyny bellän şowsuz çaklamadyr. Şeýle hem ol Ylham kitabynyň on dördünji babyndaky üç perişdäniň ikinjisiniň gelmegini belläpdi. Bu, garaşmak döwrüni başlatan şowsuz çaklama bolup, gijä galandygyna garamazdan, onuň ýerine ýetmegine “garaşmaga” berlen höweslendirmedi.

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.

Millerçi taryhynda gijikme döwri 1844-nji ýylyň 12-nji awgustyndan 17-nji awgustyna çenli Exeter düşelge ýygnagynda tamamlandy. Şowsuz çaklamanyň netijesinde dörän lapykeçlik, gyzlaryň iki toparynda häsiýeti gutarnykly kemala getirmek üçin niýetlenen garaşmak döwrüni başlatdy; ondan soň bolsa öňki şowsuz çaklamanyň düşündirişi geldi. Exeterdäki düşündiriş, bu görnüş ýerine ýetirilende onuň bilen bagly jikme-jiklikleri kesgitleýär. Şol bir häsiýetleri Matta kitabynyň on altynjy babynda hem görmek bolýar, haçan-da Mesih Öz şägirtlerini Kesarýa Filipä alyp gidende. Şol pursatdan başlap, Mesih şägirtlerine haçda nämeleriň boljakdygyny gönüden-göni öwredip başlady.

> 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.

> Şol wagtdan başlap, Isa öz şägirtlerine Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we kanunçylardan köp jebir çekmelidigini, öldürilmelidigini we üçünji gün direlmelidigini görkezmäge başlady. Matta 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.

Bellemeli zat şudur: ýaňy sitata getirilen aýat, Isanyň Petrusa Isany Mesih, diri Hudaýyň Ogly diýip ykrar etmeginde Mukaddes Ruh tarapyndan ugrukdyrylandygyny görkezmeginiň bilen, soňra Mesih olara geljekdäki haç barada öwredip başlanda Petrusun bu habara garşy çykmagy we Mesihiň Petrusa Şeýtan diýip ýüzlenmeginiň arasynda ýerleşýär. Görnüş berkarar edilende açylýan habar, ikisi-de Petrus arkaly şekillendirilen, sežde edýänleriň iki toparyny emele getirýär.

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.

Kaýsariýa Filipi Paniumdyr, we olaryň ikisi hem Mesihiň hatynda haçyň bellenen wagtyna, Millerçi taryhynda 1844-nji ýylyň 22-nji oktýabryna we şu günki Ýekşenbe kanunyna alyp barýar. Panium, Kaýsariýa Filipi we Exeter lager ýygnagy şol bir pygamberlik ýol görkezijisidir. Hut şu ýol görkezijisinde papanyň hekaýa girizilmegi bilen görnüş berkidilýär. Görnüşiň berkidilmegi bellenen wagtdan öň gelýär, çünki Kaýsariýa Filipi haçdan öň geldi, Exeter lager ýygnagy 1844-nji ýylyň 22-nji oktýabryndan öň geldi, we b.e.ö. 200-nji ýylda Panium b.e.ö. 63-nji ýylda Pompeýiň Iýerusalimi basyp almagyndan öň geldi. ABŞ-da Ýekşenbe kanunyndan biraz öň, Tireň ýeňlesi bolan papa pygamberlik taryhyna aç-açan girer. Ol şeýle edeninde, görnüş berkidilýär.

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.

Görüş on birinji babyň üçünji ynançly urşunda berkidilýär. Birinji ynançly uruş soňky ynançly urşy şekillendirýär; şonuň üçin soňky ynançly uruş hem birinjiniň şol bir pygamberlik aýratynlyklaryna eýe bolar. Jemagatyň hökümdary diýen manyny berýän Wladimir adynda şekillendirilýän günortanyň patyşasy, papa bilen ABŞ-nyň prezidentiniň arasyndaky bileleşik arkaly süpürilip aýrylar. Ylham kitabynyň on ýedinjäniň ýerine ýetmeginde soňky papa ýediden bolan sekizinji bolar; soňky prezident hem ýediden bolan sekizinji bolar, edil bir ýüz kyrk dört müňüň nyşany ýaly.

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.

Başlangyçda papa bilen prezidentiň arasyndaky gatnaşyk “gizlin bileleşik” bolupdy, sekizinji we soňky prezidentiň papa bilen bileleşigi hem “gizlin” bolar, çünki bu döwürde Suruň zynahory pygamberlik taýdan “unudylandyr”. Reýgan bilen Papa Ioann Pawel II-niň arasyndaky bileleşik gizlindi, ýöne şol bir wagtyň özünde papa ýer ýüzünde iň aňsat tanalýan keşbe öwrüldi. Ýer ýüzüniň ähli patyşalary bilen zyna edýän Suruň zynahory babatda “unudylýan” zat, papalygyň belli bir häsiýetidir; ol onuň ähli günälerini bir gozgalaňçylyk kategoriýasyna jemleýär. Şol häsiýet Katolik ybadathanasynyň “ýalňyşmazlyk” baradaky talabydyr. Bu hakykat şonçak derejede möhüm welin, men indi bu makalany Uýam Waýtyň bir baby bilen jemlärin. Biz bu ugurlary indiki makalada dowam etdireris, ýöne siz The Great Controversy-den alnan aşakdaky baby okaýarkaňyz, Trampyň kabinet agzalarynyň tas hemmesiniň Rim Katoligidigini, muňa Pentekostalizmiň garyşýandygyny we ýakynda Injiliň pygamberligindäki antihrist üçin köpçülikleýin doga edilmegini talap eden Franklin Grahamyň hemişe duýulýan täsiriniň bardygyny ýadyňyzda saklaň.

## “Liberty of Conscience Threatened

“Wyždanyň Azatlygy Howp Astynda”

> “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!

> “Protestantlar häzirki wagtda romanizme öňki ýyllara garanyňda has uly hoşniýetlilik bilen seredýärler. Katolisizmiň agalyk etmeýän, hem-de papistleriň täsir gazanmak üçin ylalaşykly ýol tutýan ýurtlarynda reformirlenen ybadathanalary papalyk iýerarhiýasyndan aýyrýan taglymatlar babatda barha artýan biperwaýlyk bar; ahyrky netijede, möhüm meselelerde biziň çak edilişi ýaly beýle giň tapawutlanmaýandygymyz, hem-de biziň tarapymyzdan azajyk eglişik edilse, Rim bilen has gowy düşünişige geljekdigimiz baradaky pikir barha kök urýar. Bir zamanlar Protestantlar şeýle gymmat bahadan satyn alnan wyždan azatlygyna örän uly gymmat berýärdiler. Olar çagalaryna popizmi ýigrenmegi öwredýärdiler we Rim bilen ylalaşyk gözlemegi Hudaýa wepasyzlyk hasap edýärdiler. Emma indi beýan edilýän garaýyşlar nähili derejede düýpgöter başga!”

> “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.

> Papalygy goraýjylar ybadathananyň töhmet astynda galandygyny yglan edýärler, we protestant dünýäsi bu beýannamany kabul etmäge meýillidir. Köp adamlar häzirki döwrüň ybadathanasyny nadanlygyň we garaňkylygyň asyrlary döwründe onuň höküm süren wagtlaryny alamatlandyran nejislikler we bihaýalyklar boýunça kazyýet etmek adalatsyzlykdyr diýip öňe sürýärler. Olar onuň elhenç rehimsizligini şol döwürleriň wagşylygynyň netijesi hökmünde ötünç edýärler we häzirki zaman siwilizasiýasynyň täsiriniň onuň garaýyşlaryny üýtgedendigini nygtaýarlar.

> “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?

> “Bu adamlar bu tekepbir güýjüň sekiz ýüz ýyl bäri öňe süren ýalňyşmazlyk iddiasyny unutdylarmy? Bu iddia ondan ýüz öwrülen bir zat bolmakdan juda daşda galyp, on dokuzynjy asyrda öňküsinden hem has berk ynam bilen tassyklandy. Rim ‘ybadathananyň hiç wagt ýalňyşmandygyny; Mukaddes Ýazgylara görä-de hiç wagt ýalňyşmajakdygyny’ nygtaýşy ýaly (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ol geçen asyrlarda öz ýoluny dolandyran ýörelgelerden nädip ýüz öwrüp biler?”

> “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.

> Papa buthanasy özüniň ýalňyşsyzlyk hakyndaky talabyndan hiç haçan ýüz öwürmez. Öz dogmalaryny ret edýänlere garşy yzarlamalarynda eden zatlarynyň ählisini ol dogry hasap edýär; eger mümkinçilik döredilse, şol bir hereketleri gaýtadan etmezmi? Goý, häzirki wagtda dünýewi hökümetler tarapyndan girizilen çäklendirmeler aýrylsyn we Rim öňki güýjüne gaýtadan eýe edilsin, şonda tiz wagtdan onuň zalymlygy we yzarlamasy täzeden janlanar.

> “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.’

> Tanymal ýazyjy wyždan azatlygy babatda papalyk iýerarhiýasynyň tutýan garaýşy, hem-de onuň syýasatynyň üstünlik gazanmagyndan aýratyn-da Amerikanyň Birleşen Ştatlaryna abanýan howplar hakda şeýle diýýär: “Amerikanyň Birleşen Ştatlarynda Rim katolisizmi babatda bildirilýän her bir aladany ýa-da gorkyny käbirleri yrymsyzlyk ýa-da çagalara mahsus sadalyk diýip hasap etmäge meýillidirler. Şeýle adamlar Rimçilige mahsus häsiýetde we tutumda biziň azat institutlarymyza garşy duşmançylykly hiç zat görmeýärler, ýa-da onuň ösmeginde hiç hili howatly alamat tapmaýarlar. Onda, ilki bilen, biziň dolandyryşymyzyň käbir düýpli ýörelgelerini Katolik Kilisesiniňkäleri bilen deňeşdireliň.”

> “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.’

> Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy wyždan azatlygyny kepillendirýär. Ondan ezizräk ýa-da has düýpli zat ýokdur. Papa Piýus IX 1854-nji ýylyň 15-nji awgustyndaky öz ensiklik hatynda şeýle diýdi: “Wyždan azatlygyny goramak ugrunda öňe sürülýän biderek we ýalňyş taglymatlar ýa-da samramalar iň howply ýalňyşlykdyr — döwletiň içinde ähli beýleki bela-beterleriň arasynda iň köp gorkulmaly kesel.” Şol bir papa 1864-nji ýylyň 8-nji dekabryndaky öz ensiklik hatynda “wyždan azatlygyny we dini ybadat azatlygyny öňe sürýänleri”, şeýle hem “ybadathananyň güýç ulanmagyna ýol berilmeýändigini tassyklaýanlaryň hemmesini” lagnat etdi.

> “‘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.’…

> “‘Amerikanyň Birleşen Ştatlarynda Rimiň aýratyn äheňi ýüreginiň üýtgändigini aňlatmaýar. Ol ejiz bolan ýerinde çydamlydyr. Yepiskop O’Konnor şeýle diýýär: ‘Dini azatlyk, diňe munuň tersini katolik dünýäsi üçin howp salmazdan amala aşyryp bolýança çydalýan zatdyr.’… Sent-Luisiň arhiýepiskopy bir gezek şeýle diýipdi: ‘Bidgatçylyk we imansyzlyk jenaýatdyr; hem-de hristian ýurtlarynda, mysal üçin Italiýada we Ispaniýada, ähli halk katolik bolan, hem-de katolik dini ýurduň kanunynyň aýrylmaz bir bölegi bolan ýerlerde, olar beýleki jenaýatlar ýaly jezalandyrylýar.’…”

> “‘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.

> “Katolik kilisesindäki her bir kardinal, arhiyepiskop we yepiskop papaga wepalylyk kasamyny edýär; şol kasamda şu sözler bar: ‘Bidgatçylar, bölünişikçiler we biziň ýokarda agzalan hökümdarymyza (papaga) ýa-da onuň ýokarda agzalan mirasdarlaryna garşy gozgalaň edýänleri men elimden gelen iň ýokary derejede yzarlaryn we olara garşy duraryn.’ —Josiah Strong, Our Country, 5-nji bap, 2–4-nji abzaslar.

> “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.

> Rim katolik jemagatynyň içinde hakyky mesihçileriň bardygy hakykatdyr. Ol ybadathanada müňlerçe adam özlerinde bar bolan iň gowy ýagtylyga görä Hudaýa gulluk edýärler. Olara Onuň Sözüne elýeterlilik berilmeýär, şonuň üçin olar hakykaty saýgaryp bilmeýärler. Olar hiç wagt ýürekden edilýän diri gulluk bilen diňe görnüşler we däp-dessurlaryň gaýtalanyp durýan tapawudyny görmediler. Hudaý, aldawçy hem-de kanagatlandyrmaýan ynançda terbiýelenen bu janlara rehimdar mähir bilen garýar. Olary gurşap alan goýy garaňkylygyň içinden ýagtylygyň şöhleleriniň aralaşmagyny üpjün eder. Olara Isada nähili bolsa, hakykaty şonuň ýaly açar, we köpler entek-de Onuň halky bilen bir hatarda öz ornuny eýelärler.

> “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.

> “Emma Romanizm bir ulgam hökmünde häzir hem, öz taryhynyň öňki hiç bir döwründäkiden, Mesihe degişli Hoş Habar bilen has sazlaşykly däldir. Protestant ybadathanalary uly garaňkylyk içindedirler; ýogsam olar zamanlaryň alamatlaryny saýgarardylar. Rim buthanasy öz meýilnamalarynda we hereket ediş usullarynda örän giň gerimlidir. Ol öz täsirini giňeltmek we öz güýjüni artdyrmak üçin her bir serişdäni ulanýar; dünýäniň üstünden gaýtadan gözegçiligi ele almak, yzarlamany täzeden dikeltmek we Protestantlygyň eden ähli işlerini puja çykarmak maksady bilen gazaply hem berk tutanýerli bir çaknyşyga taýýarlyk görýär. Katoliklik ähli taraplarda ilerleýär. Protestant ýurtlarynda onuň buthanalarynyň we ybadathanalarynyň sanynyň artýandygyna serediň. Amerikadaky onuň kollejleriniň we seminariýalarynyň Protestantlyar tarapyndan şeýle giňden goldanylýan meşhurlygyna serediň. Angliýada dabaralaýyn dessurlaryň ösýändigine we katolikleriň hataryna ýygy-ýygydan geçilýändigine serediň. Bu zatlaryň bary Hoş Habaryň päk ýörelgelerine gadyr goýýanlaryň ählisinde aladany oýarmalydyr.

> “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.

> “Protestantlar papalygy ýoýup-gözelleşdirdiler we oňa howandarlyk etdiler; olar papistleriň özleriniň hem görüp geň galýan we düşünip bilmeýän ylalaşyklaryny hem-de eglişikleri etdiler. Adamlar Rim katolisizminiň hakyky häsiýetine we onuň agalyk etmeginden garaşylmaly howplara gözlerini ýumýarlar. Halk raýatlyk we dini azatlyga garşy durýan bu iň howply duşmanyň öňe süýşmelerine garşylyk görkezmek üçin oýandyrylmalydyr.

> “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.

> Köp protestantlar katolik dinini özüne çekiji däldir diýip, onuň ybadatyny bolsa manysyz dabaralaryň içgysgynç gaýtalanyşy hasap edýärler. Ine, şu ýerde olar ýalňyşýarlar. Rim katolisizmi aldawa esaslanýan bolsa-da, ol gödek we başarnyksyz bir galplyk däldir. Rim buthanasynyň dini gullugy örän täsirli bir dabaradyr. Onuň ajaýyp daşky şöhle-si we salyhatly dessurlary halkyň duýgularyny özüne maýyl edýär we paýhasyň hem-de wyždanyň sesini dymdyrýar. Göz jadylanýar. Haşamatly ybadathanalary, täsirli ýörişleri, altyn gurbanlyklary, gymmatbaha daşlar bilen bezelen mukaddes ýerleri, saýlama suratlary we nepis heýkeltaraşlygy gözelligi söýýän kalba ýüzlenýär. Gulak hem bendi edilýär. Saýlanyp alnan saz oňa taý gelmez. Onuň beýik ybadathanalarynyň belent gümmezleri we sütünli geçelgeleri içinden joşup ýaýraýan, köp sesleriň owazy bilen utgaşýan çuň äheňli organyň baý labyzlary aňda haýranlyk we hormat duýgusyny döretmän bilmez.

> “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.

> Günä zerarly azap çekýän janyň isleg-arzuwlaryny diňe ýaňsa alýan bu daşky öwşün-şöhrat, kaşaňlyk we dabaralar içki bozulmanyň subutnamasydyr. Mesihiň dini özüni makullatmak üçin beýle özüne çekijiliklere mätäç däldir. Haçdan saçýan ýagtylykda hakyky hristiançylyk şeýle bir päk we gözel görünýär welin, hiç bir daşky bezeg onuň hakyky gymmatyny artdyryp bilmez. Mukaddesligiň gözelligi, mylakatly we parahat ruh — Hudaýyň huzurynda gymmatly bolan şoldur.

> “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.

> “Stiliň şöhratlylygy hökmany suratda päk, beýik pikiriň görkezijisi däldir. Sungat barada beýik düşünjeler, nepis we inçe zöwk köplenç dünýewi we ten höweslerine berlen akyllarda duş gelýär. Olar köplenç Şeýtan tarapyndan adamlary jan üçin zerur zatlary unutdyrmak, geljekdäki ölmez-ýitmez ýaşaýşyň nazardan düşmegine getirmek, olary çäksiz Kömekçisinden ýüz öwürtmek we diňe şu dünýä üçin ýaşatmak maksady bilen ulanylýar.

> “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.

> Daşky görnüşlere esaslanýan din täzelenmedik ýürek üçin özüne çekijidir. Katolik ybadatynyň dabarasy we dessurlary özüne imrindiriji, jadylaýjy bir güýje eýedir; şonuň bilen köpler aldanýarlar hem-de Rim Ybadathanasyna hut asmanyň derwezesi hökmünde seredip başlaýarlar. Diňe hakykatyň binýadyna aýaklaryny pugta dikip, ýürekleri Hudaýyň Ruhy tarapyndan täzelenenler onuň täsirine garşy durup bilerler. Mesih hakynda tejribeli bilime eýe bolmadyk müňlerçe adam hudaýsöýüjiligiň güýjüsiz diňe görnüşlerini kabul etmäge alnyp gidiler. Şeýle din hut köpçüligiň isleýän zadydyr.

> “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.

> Ybadathan bagyşlamaga bolan hukugy baradaky talaby rimçilikdäkileri günä etmäge özüni erkin saýmagyna getirýär; bagyşlanmasy onsuz berilmeýän boýun alma düzgüni hem edil şonuň ýaly ýamanlyga rugsat bermäge ýykgyn edýär. Ýykylan adamyň öňünde dyza çöküp, ýüreginiň gizlin pikirlerini we hyýallaryny boýun almada açýan kişi özüniň adamlyk mertebesini pese düşürýär we janyndaky her bir asylly duýgyny peseldýär. Ömrüniň günälerini ruhana açyp görkezende,—ýalňyşýan, günäkär bir pany barlyga, hem juda köp halatda şerapkeşlik we ahlaksyzlyk bilen bozulan birine,—onuň häsiýet ölçegi peselýär, şonuň netijesinde hem ol murdarlanýar. Onuň Hudaý baradaky düşünjesi ýykylan ynsanlyga meňzedilip peseldilýär, çünki ruhany Hudaýyň wekili hökmünde durýar. Ynsanyň ynsana edýän bu peseldiji boýun alşy dünýäni murdarlap, ony ahyrky heläkleme üçin taýýarlap gelýän ýamanlyklaryň köpüsiniň akyp çykan gizlin çeşmesidir. Şeýle-de bolsa, nebsini kanagatlandyrmagy söýýän adam üçin jany Hudaýa açmakdan görä bir pany barlyga boýun almak has ýakymlydyr. Günäden ýüz dönderenden görä, toba jerimesini çekmek ynsan tebigatyna has hoş gelýär; beden isleglerini haça çekenden görä, keçe geýim, çygyrtgan otlar we derini gyýýan zynjyrlar arkaly teni ezmek has aňsatdyr. Mesihyň boýuntyrygyna boýun egmekden görä, tennefs ýürek götermäge razı bolýan boýuntyryk nähili agyrdyr.

> “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.

> Mesihe ilkinji gelişi döwründäki Ýewreý ybadathanasy bilen Rim Ybadathanasynyň arasynda göze ilýän bir meňzeşlik bar. Ýewreýler Hudaýyň kanunynyň her bir ýörelgesini gizlinlikde aýak astyna salýarkalar, daşyndan onuň buýruklaryny berjaý etmekde berk we yhlasa meňzeýän talapkärlik görkezýärdiler; ony boýun egmegi agyr hem-de ýükli edýän talaplar we däp-dessurlar bilen ýükläpdiler. Ýewreýler kanuna hormat goýýandyklaryny ykrar edişleri ýaly, rimçiler hem haça hormat goýýandyklaryny öňe sürýärler. Olar Mesihiň görgüleriniň nyşanyny belende göterýärler, emma öz ýaşaýyşlarynda şol nyşanyň aňladýan Şahsyny inkär edýärler.

> “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.

> Papistler öz ybadathanalarynyň üstünde, gurbanlyklarynyň üstünde we egin-eşikleriniň üstünde haçlary goýýarlar. Her ýerde haçıň alamaty görünýär. Her ýerde ol daşyndan hormatlanylýar we beýgeldilýär. Emma Mesihiň taglymatlary manysyz dessurlaryň, ýalan düşündirişleriň we gazaply talaplaryň üýşmeginiň astynda gömlüp galýar. Halasgäriň janygatyly ýahudylar hakdaky sözleri Rim Katolik Buthanasynyň ýolbaşçylaryna has-da güýçli derejede degişlidir: “Olar agyr ýüklere daňyp, götermäge kyn zatlary adamlaryň eginlerine ýükleýärler; emma özleri olary barmaklarynyň biri bilen hem gozgatmak islemeýärler.” Matta 23:4. Wyždanly janlar gaharlandyrylan Hudaýyň gazabyndan howatyr edip, hemişelik gorky içinde saklanylýar, şol bir wagtyň özünde ybadathananyň köp mertebeli adamlary nepislikde we ten höwesiniň lezzetlerinde ýaşaýarlar.

> “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.

> Şekillere we mukaddes galyndylara ybadat etmek, mukaddesleri çagyrmak we papany beýgeltmek — halkyň aňyny Hudaýdan hem-de Onuň Oglundan sowmak üçin Şeýtanyň ulanýan serişdeleridir. Olary heläkçilige eltmek maksady bilen, ol olaryň ünsüni diňe Özüniň üsti bilen halas tapyp biljek Zatdan sowmaga dyrjaşýar. Ol olary şeýle bir zada gönükdirer welin, ol: «Ýanyňa geliň, eý ähli zähmet çekýänler we ýük astynda ezilýänler, Men size rahatlyk bereýin» diýen Şol Biriniň ýerine tutulyp bilner. Matta 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.

> “Şeýtanyň hemişelik tagallasy Hudaýyň häsiýetini, günäniň tebigatyny we beýik göreşde hakykatdan hem paýda duran meseleleri ýoýup görkezmekden ybaratdyr. Onuň mekir sophizmleri ylahy kanunyň borçlulygyny peseldýär we adamlara günä etmäge ygtyýar berýär. Şol bir wagtyň özünde-de ol olarda Hudaý barada ýalan düşünjeleri ösdürýär, şeýlelikde olar Ony söýgi bilen däl-de, eýsem gorky we ýigrenç bilen kabul edýärler. Onuň öz häsiýetine mahsus zalymlyk Ýaradana degişli edilýär; ol din ulgamlarynda şekillendirilýär we ybadatyň görnüşlerinde beýan edilýär. Şeýlelikde adamlaryň aňy kör bolýar, we Şeýtan olary Hudaýa garşy söweşmek üçin öz wekilleri hökmünde ele alýar. Ylahy häsiýetler barada ýoýlan düşünjeler arkaly butparaz milletler Hudaýlygyň merhemetini gazanmak üçin ynsan gurbanlyklarynyň zerurdygyna ynandyrildy; we butparazlygyň dürli görnüşleriniň astynda elhenç zalymlyklar amala aşyryldy.”

> “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.

> Rim katolik ybadathanasy, butparazlygyň görnüşleri bilen hristiançylygy birleşdirip we butparazlyk ýaly, Hudaýyň häsiýetini nädogry görkezmek bilen, iň bolmanda şonça-da zalym we ýigrenji usullara ýüz urdy. Rimiň agalyk eden günlerinde onuň taglymatlaryna razylyk bermäge mejbur etmek üçin gynamanyň gurallary bardy. Onuň talaplaryna boýun egmejekler üçin oda ýakylýan sütün bardy. Hökümiň dowamynda aýan edilýänçä hiç haçan bilinmejek möçberdäki gyrgynçylyklar boldy. Ybadathananyň mertebeli ýolbaşçylary, öz hojaýyny Şeýtanyň astynda, mümkin bolan iň uly azaby ýetirmegiň we pidanyň janyny çykarman saklamagyň serişdelerini oýlap tapmagy öwrendiler. Köp halatlarda ol dowzahdan çykan ýaly amal, adam çydamlylygynyň iň soňky çägine çenli gaýtalanyp duruldy; ahyrsoňy tebigat göreşi goýberdi-de, ezýet çekýän kişi ölümi süýji bir halas boluş hökmünde garşylady.

> “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.

> Rimanyň garşydaşlarynyň ykbaly şeýle boldy. Onuň yzyna eýerijiler üçin bolsa, onuň elinde gamçynyň terbiýesi, açlygyň horlugy we teni jebir-jepada salýan, ýürek bulandyrýan her dürli riyazat bardy. Gökleriň razylygyny gazanmak üçin toba edýänler, tebigatyň kanunlaryny bozmak arkaly Hudaýyň kanunlaryny-da bozdular. Olara, adamyň ýer ýüzündäki ýaşaýşyny bereketlendirmek we şatlandyrmak üçin Onuň döreden baglanyşyklaryny üzmek öwredildi. Gonamçylyklar, özleriniň tebigy mähir-söýgülerini boýun egdirmäge, öz ýakynlaryna bolan her bir rehimdarlykly pikiri we duýgyny Hudaýa ýigrenji hasap edip basyp ýatyrmaga biderek synanyşyklarda ömrüni geçiren millionlarça pidalary saklaýar.

> “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.

> Eger biz ýüzlerçe ýyllaryň dowamynda Şeýtanyň kesgitli rehimsizligine düşünmek islesek, onuň Hudaý barada hiç eşitmedikleriň arasynda däl-de, hut Hristian dünýäsiniň ýüreginde we bütin giňliginde nähili aýan bolandygyna düşünmek üçin, bize diňe Rim katolisizminiň taryhyna seretmek ýeterlikdir. Aldawyň bu ägirt uly ulgamy arkaly ýamanlygyň şazadasy Hudaýa masgaraçylyk getirmek we adamy betbagtçylyga sezewar etmek maksadyny amala aşyrýar. Biz onuň özüni nädip gizläp, öz işini ybadathananyň ýolbaşçylary arkaly nähili ýerine ýetirýändigini görenimizde, onuň Mukaddes Kitaba näme üçin beýle güýçli ýigrenç görkezýändigine has gowy düşüneris. Eger şol Kitap okalsa, Hudaýyň rehim-şepagaty we söýgüsi aýan bolar; Onuň adamlaryň üstüne bu agyr ýüklüleri hiç birini ýüklärmeýändigi görner. Onuň talap edýän ähli zady döwük we puşmanly ýürek, pespäl, tabyn ruhdur.

> “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.

> Mesih Öz durmuşynda erkekleriň we aýallaryň jennete mynasyp edilmek üçin özlerini monastyrlarda gabap ýaşamaklaryna hiç hili görelde bermeýär. Ol söýginiň we duýgudaşlygyň basylyp ýatyrylmalydygyny hiç wagt öwretmändir. Halasgäriň ýüregi söýgüden dolup-daşýardy. Adam ahlak kämilligine näçe golaýlaşsa, onuň duýgurlygy şonça-da ýitileşýär, günäni duýuşy şonça-da has çuňlaşýar, jebir çekýänlere bolan duýgudaşlygy hem şonça-da çuň bolýar. Papa özüniň Mesihiň wekili bolandygyny öňe sürýär; ýöne onuň häsiýeti Halasgärimiziň häsiýeti bilen deňeşdirilende nähili görünýär? Mesihiň asman Patyşasy hökmünde Özünе tagzym etmändikleri üçin adamlary zyndana ýa-da işgence gurallaryna tabşyrandygy barada hiç wagt eşidildimi? Ony kabul etmedikleri üçin olaryň ölümine höküm eden sesi hiç wagt eşidildimi? Samariýa obalarynyň biriniň halky Ony äsgermezlik edende, resul Ýahýa gazapdan dolup: “Ýa Reb, biziň asmandan ot indirip, Ylýas eden ýaly, olary ýok etmegimizi isleýäňmi?” diýip sorady. Isa şägirdine rehimdarlyk bilen seredip, onuň gazaply ruhuny ýazgardy we şeýle diýdi: “Ynsan Ogly adam janlaryny heläk etmek üçin däl, eýsem halas etmek üçin geldi.” Luka 9:54, 56. Mesih tarapyndan ýüze çykarylan ruh bilen Onuň özüni wekili diýip atlandyrýan adamyň ruhunyň arasynda nähili uly tapawut bar!

> “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.

> “Rim ybadathanasy indi dünýäniň öňünde özüni hoş görkezýär, elhenç zalymlyklarynyň taryhyny ötünç soramalar bilen örtýär. Ol özüni Mesihsöýer eşiklere büräpdir; emma ol üýtgemändir. Geçen asyrlarda papalyga mahsus bolan her bir ýörelge şu gün hem bar. Iň garaňky döwürlerde oýlanyp tapylan taglymatlar heniz hem saklanylyp gelinýär. Hiç kim özüni aldamasyn. Protestantlaryň indi hormat bermäge şeýle taýýar bolan papalygy, Hudaýyň adamlarynyň onuň günäsini paş etmek üçin öz janlaryny howp astyna goýup orta çykan Reformasiýa günlerinde dünýäni dolandyran şol bir papalykdyr. Onda patyşalaryň we şazadalaryň üstünden agalyk eden, Hudaýa degişli ygtyýarlary özüniňki diýip iddia eden şol bir tekepbirlik we ulumsy dawa bardyr. Onuň ruhy, adam azatlygyny ýok edip, Beýik Taňrynyň mukaddeslerini öldüren döwründäkiden indi hem hiç bir derejede az rehimsiz we zalym däldir.”

> “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?

> Papalyk pygamberligiň onuň nähili boljakdygyny yglan edişiniň hut özidir, ýagny soňky döwürleriň ýüz döndermesidir. 2 Selanikliler 2:3, 4. Öz maksadyny iň gowy amala aşyrjak keşbi kabul etmek onuň syýasatynyň bir bölegidir; emma hameleon ýaly üýtgäp durýan daşky görnüşiniň astynda ol ýylanyň üýtgemeýän zäherini gizleýär. “Bidgatçylar bilen wada saklanmaly däldir, ne-de bidgatçylykda güman edilýän adamlar bilen” (Lenfant, 1-nji tom, 516-njy sahypa), diýip ol yglan edýär. Müň ýylyň dowamynda ýazgysy mukaddesleriň gany bilen ýazylan bu güýji indi Mesihiň ybadathanasynyň bir bölegi hökmünde ykrar etmelimi?

> “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.

> Protestant ýurtlarynda katolisizmiň öňki döwürlerdäkiden has az derejede protestantçylykdan tapawutlanýandygy baradaky pikiriň öňe sürülmegi esassyz däldir. Üýtgeşiklik boldy; emma bu üýtgeşiklik papalykda däldir. Hakykatdan-da, katolisizm häzirki wagtda bar bolan protestantçylygyň köp bölegine meňzeýär, sebäbi protestantçylyk Reformatorlaryň günlerinden bäri şeýle uly derejede pese gaçdy.

> “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.

> Protestant ybadathanlary dünýäniň hoşallygyny gözläp ýörkäler, ýalan mähir-şepagat olaryň gözlerini kör etdi. Olar şuny görmeýärler: ähli ýamanlyk hakynda gowy ynanmak dogrudyr diýýärler, munuň gutulgysyz netijesi hökmünde bolsa ahyrynda ähli ýagşylyk hakynda ýaman ynanarlar. Mukaddeslere bir gezeklik tabşyrylan imany gorap durmagyň deregine, olar indi, edil şeýle ýaly, Rimden özüne bolan mähirsiz garaýşy üçin ötünç soraýarlar, özleriniň dar pikirli bolandyklary üçin bagyşlanmagyny diläp ýalbarýarlar.

> “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.

> Rimçiliklige hiç bir hoşniýet bilen garamaýanlaryň hem uly bir topary onuň güýjünden we täsirinden abanýan howpy juda az duýýar. Köp adamlar Orta asyrlarda höküm süren akyl we ahlak garaňkylygynyň onuň taglymatlarynyň, yrymlarynyň hem-de zulumynyň ýaýramagyna amatlylyk döredendigini, emma häzirki zamanlaryň has beýik aň-düşünjesiniň, bilimiň giňden ýaýramagynyň we din meselelerinde artýan erkin pikirli çemeleşmäniň çydamsyzlygyň we zalymlygyň täzeden dikeldilmegine ýol bermeýändigini öňe sürýärler. Şeýle ýagdaýlaryň hut şu nurana döwürde ýüze çykjakdygy baradaky pikiriň özi masgaralanýar. Dogrudan-da, bu nesliň üstüne akyl, ahlak we din taýdan uly bir nur saçylýar. Hudaýyň Mukaddes Sözüniň açyk sahypalarynda asmandan gelen nur dünýä saçyldy. Emma berlen nur näçe uly bolsa, ony ýoýýanlaryň we ret edýänleriň garaňkylygynyň hem şonça uly bolýandygyny ýatdan çykarmaly däldir.

> “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.

> Mukaddes Kitaby doga bilen öwrenmek protestantlara papalygyň hakyky häsiýetini görkezjekdi hem-de olary ondan ýigrenmäge we ondan daş durmaga iterjekdi; emma köpler öz akyldarlygyna şeýle bir maýyl bolansoňlar, hakykata alnyp barylmak üçin Hudaýy pesgöwünlilik bilen gözlemegiň zerurlygyny duýmaýarlar. Özleriniň aň-düşünjelidigine buýsansalar-da, olar ne Mukaddes Ýazgylary, ne-de Hudaýyň güýjüni bilýärler. Olar wyždanlaryny köşeşdirmegiň bir ýoluna mätäçdirler, şonuň üçin hem iň az ruhy we iň kemsidiji bolan zady gözleýärler. Olaryň isleýäni Hudaýy ýatlamagyň usuly hökmünde görünjek, emma aslynda Ony ýatdan çykarmagyň usulydyr. Papalyk bularyň hemmesiniň isleglerini kanagatlandyrmaga örän laýyk gelýär. Ol adamzadyň iki topary üçin-de taýyndyr, bu toparlar tas tutuş dünýäni öz içine alýar — öz hyzmatlary arkaly gutulmak isleýänler we günäleriniň içinde gutulmak isleýänler. Onuň güýjüniň syry şudur.

> “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.

> “Uly intellektual garaňkylygyň bir güni papalygyň üstünligi üçin amatly bolandygy görkezildi. Entäk beýik intellektual ýagtylygyň bir gününiň hem onuň üstünligi üçin edil şonuň ýaly amatlydygy görkeziler. Geçen asyrlarda adamlar Hudaýyň Sözi bolmazdan we hakykatyň bilimi bolmazdan ýaşanlarynda, olaryň gözleri baglanypdy, hem-de aýaklarynyň öňünde ýazylan duzagy görmän, müňlerçesi tora düşdi. Şu nesilde bolsa köp adamlaryň gözleri ynsan çaklamalarynyň, ‘ýalan atlandyrylan ylymyň,’ şöhle saçýan ýalpyldysy bilen gamaşýar; olar tory saýgarmaýarlar we gözi baglanan ýaly, oňa edil şonça-da aňsat girýärler. Hudaý adamyň akyl güýjüniň Öz Ýaradyjysyndan gelen peşgeş hökmünde kabul edilmegini we hakykata hem-de dogrulyga hyzmat etmekde ulanylmagyny niýet edipdi; emma haçan-da buýsanç we şöhratparazlyk ösdürilip, adamlar öz nazaryýetlerini Hudaýyň Sözüniň üstünde goýsalar, onda akyl nadanlykdan hem has uly zyýan ýetirip biler. Şeýlelikde, häzirki döwrüň Mukaddes Kitaba bolan imany sarsdyrýan galp ylymy, papalygyň, özüne çekiji görnüşleri bilen, kabul edilmegine ýol taýýarlamakda, Garaňky Asyrlarda onuň beýgeldilmegine ýol açmak üçin bilimiň saklanylyşy nähili üstünlikli bolan bolsa, şonuň ýaly üstünlikli bolar.”

> “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.

> “Amerikanyň Birleşen Ştatlarynda häzir dowam edýän, ybadathananyň edaralaryna we däp-dessurlaryna döwletiň goldawyny üpjün etmäge gönükdirilen hereketlerde protestantlar papistleriň yzlary bilen gidýärler. Mundan-da beteri, olar papalyga Köne Dünýäde ýitiren agalygyny protestant Amerikasynda täzeden ele almak üçin gapy açýarlar. Bu herekete has uly ähmiýet berýän zat bolsa, göz öňünde tutulýan esasy maksadyň ýekşenbe gününi berjaý etmegi mejbury etmekdigidir — bu däp Rimden gelip çykandyr we ol muny öz häkimiýetiniň nyşany diýip öňe sürýär. Protestant ybadathanalaryna aralaşyp, olary özlerinden öň papalygyň eden ýekşenbe gününi beýgeltmek işini etmäge alyp barýan zat papalygyň ruhudyr — dünýä däp-dessurlaryna uýmak ruhy, Hudaýyň tabşyryklaryndan ýokarda ynsan däp-dessurlaryna sarpa goýmak ruhudyr.”

> “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.

> Eger okyjy ýakyn wagtda boljak göreşde ulanyljak serişdeleri düşünmek islese, onuň etmeli zady diňe geçmiş asyrlarda Rim şol bir maksada ýetmek üçin ulanan usullarynyň ýazgysyny yzarlamakdyr. Eger ol papistler bilen protestantlaryň birleşip, olaryň taglymatlaryny ret edýänler bilen nähili çemeleşjekdigini bilmek islese, goý, Rim şenbe güni we onuň goragçylaryna garşy nähili ruhy ýüze çykarandygyny görsün.

> “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.

> Butparaz permanlary, umumy geňeşler we dünýewi häkimiýet tarapyndan goldanýan ybadathana kararlary butparaz baýramyň hristian dünýäsinde hormatly orun gazanmagynyň basgançaklary boldy. Ýekşenbe gününi tutmagy mejbury edýän ilkinji jemgyýetçilik çäresi Konstantin tarapyndan kabul edilen kanun boldy. (A.D. 321) Bu perman şäher ilatynyň “günüň mukaddes hasap edilýän gününde” dynç almagyny talap edýärdi, emma oba adamlaryna oba hojalyk işlerini dowam etdirmäge rugsat berýärdi. Aslynda butparaz kanun bolsa-da, ol imperator tarapyndan hristiançylygy ýüzleý kabul edeninden soň ýerine ýetirildi.

> “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.

> Patyşalyk buýrugy Hudaýy ygtyýaryň ýeterlik ornuny tutup bilmändigi sebäpli, şazadalaryň göwnüni tapmaga çalyşýan hem-de Konstantiniň aýratyn dosty we ýaranjaňy bolan ýepiskop Ýewsebiý, Mesihiň Şenbe gününi Ýekşenbe gününe geçirendigi baradaky talaby öňe sürdi. Täze taglymaty subut etmek üçin Mukaddes Ýazgylardan ýekeje-de şaýatlyk getirilmedi. Ýewsebiýiň özi-de, bilmän, onuň ýalandygyny ykrar edýär we bu üýtgeşmäniň hakyky awtorlaryna görkezýär. Ol şeýle diýýär: “Ähli zatlar, ýagny Şenbe güni berjaý edilmegi borç bolan näme bolsa, bularyň ählisini biz Rebbiň gününe geçirdik.” —Robert Cox, Sabbath Laws and Sabbath Duties, 538-nji sahypa. Emma, Ýekşenbe baradaky delil, näçe esassyz bolsa-da, adamlary Rebbiň Şenbesini depgilemäge has-da batyrlandyrdy. Dünýä tarapyndan hormatlanylmagy isleýänleriň ählisi şol giňden kabul edilen baýramy kabul etdiler.

> “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.

> Papalyk berkidilip, pugta berkarar bolansoň, Ýekşenbe güni beýgeltmek işi dowam etdirildi. Belli bir wagtlap halk, ybadathana gatnaşmaýan mahaly, oba hojalyk işleri bilen meşgullandy we ýedinji gün heniz hem Sabat hökmünde hasap edilýärdi. Emma üýtgeşme kem-kemden amala aşyryldy. Mukaddes gullukdaky adamlara Ýekşenbe güni haýsydyr bir raýat dawasynda höküm çykarmak gadagan edildi. Munuň yz ýanyndan, derejesi nähili bolandygyna garamazdan, ähli adamlara erkin adamlara jerime, hyzmatkärlere bolsa gamçy jezasy howpy astynda adaty zähmetden saklanmak buýruldy. Soňra baý adamlaryň emläkleriniň ýarysyny ýitirmek bilen jezalandyrylmalydygy karar edildi; ahyrynda bolsa, eger henizem garşylykly bolsalar, olaryň gul edilmelidigi bellenildi. Aşaky gatlaklar bolsa ebedi sürgüne sezewar edilmelidi.

> “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.

> “Möjüzeler de devreye sokuldu. Başka harikalar arasında, Pazar günü tarlasını sürmeye hazırlanan bir çiftçinin sabanını bir demirle temizlerken, o demirin eline yapışıp kaldığı ve iki yıl boyunca onu yanında taşıdığı, ‘kendisine son derece büyük acı ve utanç vererek’ diye nakledildi.—Francis West, Rab’bin Günü Üzerine Tarihî ve Tatbikî Söylev, sayfa 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.

> “Soňra papa ýekşenbe gününiň düzgünini bozýanlary ybadathana ruhanysynyň duýdurmalydygy we olaryň ybadathana gidip, doga-dileg etmegini islemegi barada görkezme berdi; ýogsam olar öz başlaryna-da, goňşularynyň başyna-da uly bir bela getirip bilerler. Bir ybadathana geňeşi, soňralar juda giňden ulanylan, hatda protestantlar tarapyndan hem öňe sürlen şu delili orta atdy: adamlar ýekşenbe güni zähmet çekip ýörkä ýyldyrym urup zarba alanlygy sebäpli, ol hökman Sabat bolmalydyr. “Olaryň bu güni äsgermezligine garşy Hudaýyň gazabynyň näderejede beýik bolandygy aç-açan görünýär,” diýip ýokary ruhanylar aýtdylar. Soňra ruhanylaryň we hyzmatkärleriň, patyşalaryň we şazadalaryň, şeýle hem ähli wepaly halkyň “günüň öz hormatyna gaýtarylmagy we hristiançylygyň abraýy üçin mundan beýläk has takwa görnüşde berjaý edilmegi ugrunda ähli güýjüni we aladasyny sarp etmegi” barada çagyryş edildi.—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.

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

> Geňeşleriň kararlarynyň ýeterlik däldigi belli bolansoň, dünýewi häkimiýetlerden halkyň ýüregine gorky saljak hem-de olary ýekşenbe güni zähmet çekmekden saklanmaga mejbur etjek bir perman çykarmak haýyş edildi. Rimde geçirilen bir sinodda öňki ähli kararlara has uly güýç we dabaralandyryş bilen täzeden tassyknama berildi. Şeýle hem olar ybadathana kanunçylygyna girizildi we diýen ýaly ähli Hristian äleminde raýat häkimiýetleri tarapyndan ýerine ýetirildi. (Seret: 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.

> Muňa garamazdan, Ýekşenbe gününe eýermek üçin Mukaddes Ýazgydan ygtyýaryň ýoklugy az bolmadyk derejede kyn ýagdaýa salýardy. Adamlar öz mugallymlarynyň Rebbiň anyk beýannamasyny, ýagny: «Ýedinji gün Hudaýyň Rebbiniň Sabatydyr», Gün gününe hormat goýmak üçin bir gapdala goýmaga nähili hakynyň bardygyny sorag astyna alýardylar. Mukaddes Kitapdan şaýatlygyň ýetmezçiligini doldurmak üçin başga tilsimler zerur boldy. On ikinji asyryň ahyrlaryna golaý Angliýanyň ýygnaklaryna baryp gören Ýekşenbäniň bir yhlasly tarapdary hakykata wepaly şaýatlar tarapyndan garşy alyndy; onuň tagallalary şeýle bir netije bermedi welin, ol ýurduň içinden bir möhletlik çykyp gitdi-de, öz taglymatlaryny güýje girizmegiň bir ýoluny agtardy. Ol gaýdyp gelende, ýetmezçilik doldurylypdy, we soňraky zähmetlerinde ol has uly üstünlik gazandy. Özi bilen Hudaýyň Özünden gelýänmişin diýlip görkezilen bir ýazgy getirdi; onda Ýekşenbäni berjaý etmek üçin zerur buýruk, şeýle hem boýun egmeýänleri gorkuzmak üçin elhenç haýbatlar bardy. Bu gymmatly resminama — goldaýan düzgüni ýaly iň pes derejeli galplyk bolup — gökden düşendigi we Iýerusalimde, Golgotada, Mukaddes Simeonyň gurbanlyk sypasynyň üstünde tapylandygy aýdylypdy. Emma hakykatda, onuň çykan çeşmesi Rimdäki papalyk köşgüdi. Ybadathananyň güýjüni we rowaçlygyny ilerletmek üçin edilen hileler we galp ýazgylar ähli döwürlerde papalyk ierarhiýasy tarapyndan kanuny hasaplanypdyr.

> “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.)

> Bu ýygyndy şenbe güni öýleden soň dokuzynjy sagatdan, ýagny sagat üçden başlap, duşenbe güni gün dogýança zähmeti gadagan edýärdi; onuň ygtyýarlylygynyň köp sanly gudratlar bilen tassyklanandygy yglan edilýärdi. Bellenen sagatdan soň zähmet çeken adamlaryň ysmaz keseline uçrandygy habar berilýärdi. Öz dänesini üwütmäge synanyşan bir degirmençi unuň ýerine daşyp çykýan gan joşgunyny gördi, hem-de suwuň güýçli akymyna garamazdan, degirmeniň çarhy hereketsiz durdy. Hamyry peje salan bir aýal, peç örän gyzgyn bolsa-da, ony çykarynda, onuň çigligine galandygyny gördi. Başga biri bolsa, dokuzynjy sagatda bişirmek üçin hamyr taýýarlan bolsa-da, ony duşenbe gününe çenli bir gyra goýmagy ýüregine düwdi; emma ertesi gün onuň ylahy güýç bilen çöreklere öwrülip, bişirilendigini gördi. Şenbe güni dokuzynjy sagatdan soň çörek bişiren bir adam ertesi irden ony döwende, onuň içinden gan syrygyp çykdy. Ýekşenbe gününiň mukaddesligini berkitmäge çalyşýanlar şeýle manysyz hem-de yryma uýýan toslamalar arkaly tagalla etdiler. (Ser. Roger de Hoveden, Annals, 2-nji jilt, 526–530-njy sah.)

> “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.

> Şotlandiýada, Angliýada bolşy ýaly, ýekşenbe gününe has uly hormat gadymy Sabatyň bir bölegini onuň bilen birleşdirmek arkaly üpjün edildi. Emma mukaddes tutulmaly wagt dürli bolupdy. Şotlandiýanyň patyşasynyň bir permanasynda şeýle diýilýärdi: “şenbe güni günortan sagat on ikiden başlap mukaddes hasap edilmelidir” we şol wagtdan duşenbe güni ertire çenli hiç bir adam dünýä işlerine gatnaşmaly däldir.—Morer, 290, 291-nji sahypalar.

> “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.

> Ýöne ýekşenbe gününi mukaddes etmek ugrunda edilýän ähli tagallalara garamazdan, papistler özleri hem Sabadyň ylahy ygtyýarlygyny we onuň ornuny alan düzgüniň ynsan gelip çykyşlydygyny aç-açan boýun aldylar. On altynjy asyrda papalyk geňeşi muny düşnükli beýan edip şeýle diýdi: “Ähli mesihiler ýatlarynda tutsunlar: ýedinji gün Hudaý tarapyndan mukaddes edildi we ol diňe ýahudylar tarapyndan däl, eýsem Hudaýa ybadat edýäris diýýän beýlekileriň hemmesi tarapyndan hem kabul edilip, berjaý edilipdir; emma biz mesihiler olaryň Sabadyny Rebbiň Gününe öwürdík.” — Ibid., 281, 282-nji sahypalar. Ylahy kanuna el urýanlar edýän işleriniň häsiýetinden bihabar däldiler. Olar bilkastlaýyn özlerini Hudaýdan ýokary goýýardylar.

> “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.

> Özü bilen ylalaşmaýanlara garşy Rim syýasatynyň täsirli bir mysaly waldenlilere garşy uzak hem ganly yzarlamada görkezildi; olaryň käbiri Sabaty berjaý edijilerdi. Başgalar hem dördünji buýruga wepalylyklary sebäpli şuňa meňzeş görnüşde jebir çekdiler. Efiopiýa we Abyssiniýa ybadathanalarynyň taryhy aýratyn ähmiýetlidir. Garaňky Asyrlaryň tümlüginiň arasynda Merkezi Afrikanyň mesihçileri dünýäniň nazaryndan düşüp, ýatdan çykaryldy, we olar köp asyrlaryň dowamynda öz imanlaryny berjaý etmekde azatlykdan peýdalandylar. Emma ahyrsoňy Rim olaryň bardygyny bildi, we Abyssiniýanyň imperatory tiz wagtda papany Mesihiň ýerdäki wekili hökmünde ykrar etmäge aldandyryldy. Munuň yzy bilen başga eglişikler hem boldy.

> “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.

> Iň agyr jezalaryň astynda Şenbe gününi berjaý etmegi gadagan edýän perman çykaryldy. (Seret: Michael Geddes, Church History of Ethiopia, sahypalar 311, 312.) Emma papalyk zulmy tiz wagtdan şeýle bir eziji boýuntyryk boldy welin, Abyssiniýalylar ony boýunlaryndan syndyrmagy ýüreklerine düwdüler. Elhenç göreşden soň rimçiler olaryň ýurt çäklerinden kowuldy, we gadymy iman dikeldildi. Ybadathanalar azatlyklaryna şatlandylar, we olar aldaw, fanatizm hem-de Rimiň despotik häkimiýeti barada öwrenen sapagyny hiç wagt unutman galdylar. Özleriniň ýalňyz ýurdunyň çäginde olar hristian dünýäsiniň galan bölegine näbelli halda galmaga razy boldular.

> “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.

> Afrikanyň ybadathanalary Sabady, papalyk ybadathanasynyň doly dönüklige düşmezinden öň tutşy ýaly tutýardylar. Olar Hudaýyň buýrugyna boýun bolup, ýedinji güni saklap ýören bolsalar-da, ybadathananyň adatyna laýyklykda ýekşenbe güni işden saklanýardylar. Iň ýokary häkimiýete eýe bolandan soň, Rim özküsini beýgeltmek üçin Hudaýyň Sabadyny depeläp geçdi; emma tas müň ýyl bäri gizlin galan Afrikanyň ybadathanalary bu dönüklige gatnaşmadylar. Olar Rimiň agalygynyň astyna getirilende, hakykyny bir gyra süýşürip, ýalan Sabady beýgeltmäge mejbur edildiler; ýöne öz garaşsyzlyklaryny täzeden gazanan badyna, olar dördünji buýruga boýun bolmaga dolandylar.

> “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.

> Geçmişiň bu ýazgylary Rimiň hakyky Sabata we ony goraýanlara garşy duşmançylygyny, şeýle hem öz döreden düzgünini hormatlamak üçin onuň ulanýan serişdelerini aýdyň ýüze çykarýar. Hudaýyň Sözi, ýekşenbäni beýgeltmek üçin Rim-katolikleri bilen protestantlaryň birleşjek wagtlarynda bu wakalaryň gaýtadan gaýtalanjakdygyny öwredýär.

> “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.

> Ylham 13-däki pygamberlik, goýun ýaly şahlary bolan haýwan arkaly görkezilen güýjüň “ýeri we onuň üstünde ýaşaýanlary” papalyga ybadat etdirejekdigini yglan edýär — ol ýerde bu güýç “gaplaňa meňzeş” haýwan bilen nyşanlandyrylýar. Iki şahly haýwan hem “ýerde ýaşaýanlara, haýwanyň şekilini ýasamalydyklaryny” aýtmaly; mundan başga-da, ol “kiçä hem uluga, baý hem garyba, azat hem gul” barysyna-da haýwanyň nyşanyny kabul etmegi buýurmaly. Ylham 13:11–16. Goýun ýaly şahlary bolan haýwan arkaly görkezilen güýjüň Amerikanyň Birleşen Ştatlarydygy, we bu pygamberligiň Amerikanyň Birleşen Ştatlary Rimiň öz hökümranlygynyň aýratyn ykrarnamasy diýip öňe sürýän ýekşenbe gününe berjaý edilişi mejbury edende amala aşjakdygy görkezildi. Emma papalyga görkeziljek bu tagzymda Amerikanyň Birleşen Ştatlary ýeke bolmaz. Bir wagtlar onuň agalygyny ykrar eden ýurtlarda Rimiň täsiri henizem ýok bolup gutaran däldir. Pygamberlik bolsa onuň güýjüniň täzeden dikeldiljekdigini öňünden aýdýar. “Men onuň kelleleriniň biriniň ölümli ýaralanan ýaly bolandygyny gördüm; emma onuň ölümli ýarasy sagaldy; bütin dünýä haýwana haýran galyp onuň yzyna düşdi.” 3-nji aýat. Ölümli ýaranyň urulmagy 1798-nji ýylda papalygyň ýykylşyna yşarat edýär. Şondan soň, pygamberiň aýdyşy ýaly, “onuň ölümli ýarasy sagaldy; bütin dünýä haýwana haýran galyp onuň yzyna düşdi.” Pawlus “günä adamsynyň” ikinji gelişe çenli dowam etjekdigini açyk aýdýar. 2 Selanikliler 2:3–8. Ol zamananyň iň ahyrky çägine çenli aldaw işini dowam etdirer. Ylhamy ýazan hem, ýene papalyga salgylanyp, şeýle diýýär: “Ýerde ýaşaýanlaryň hemmesi oňa ybadat eder; olaryň atlary ýaşaýyş kitabynda ýazylmadykdyr.” Ylham 13:8. Köne dünýäde-de, Täze dünýäde-de papalyk diňe Rim Ybadathanasynyň ygtyýaryna daýanýan ýekşenbe düzgünine görkezilen hormat arkaly tagzym kabul eder.

> “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.

> On dokuzynjy asyryň ortalaryndan bäri Amerikanyň Birleşen Ştatlarynda pygamberlik öwrenijileri bu şaýatlygy dünýä hödürläp gelýärler. Häzir bolup geçýän wakalarda şol öňünden aýdylan sözüň ýerine ýetmegine tarap çalt öňe gidişlik görünýär. Protestant mugallymlarynda-da, Hudaý tarapyndan berlen ygtyýarlyk barada, ýekşenbe gününe eýermegiň peýdasyna edilýän şol bir talap bar; şeýle hem Hudaýyň buýrugynyň ýerini doldurmak üçin gudratlar oýlap tapan papalyk ýolbaşçylaryndaky ýaly, Müqaddes Ýazgylardan deliliň şol bir ýoklugy bar. Hudaýyň hökümleriniň adamlara ýekşenbe-sabaty bozandyklary üçin iberilýändigi baradaky tassyklaýyş ýene-de gaýtalanar; ol eýýäm öňe sürlüp başlanýar. Ýekşenbe gününe eýerilmegini mejbur etmek ugrundaky hereket hem çalt depgin bilen güýjeýär.

> “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?

> Öz paýhasy we mekirligi bilen Rim ybadathanasy haýran galdyryjydyr. Ol geljekde nämeleriň boljakdygyny okaýar. Protestan ybadathanalarynyň galp sabady kabul etmekleri bilen özüne hormat goýýandyklaryny we muny hut özi geçmişde ulanan serişdeleri arkaly mejbury berjaý etdirmäge taýýarlanýandyklaryny görüp, ol öz wagtyna garaşýar. Hakykatyň nuruny ret edýänler, onuň özünden gelip çykan bir düzgüni beýgeltmek üçin, özüni ýalňyşsyz diýip atlandyrýan bu häkimiýetiň kömegini ýene-de gözlärler. Bu işde ol Protestantlara kömege nähili taýýarlyk bilen geljekdigini çaklamak kyn däldir. Ybadathana boýun egmeýänler bilen nähili çemeleşmelidigini papalyk ýolbaşçylardan gowy kim biler?

> “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.

> Bütin dünýä boýunça ähli şahalary bilen Rim Katolik Ybadathanasy papalyk tagtynyň gözegçiligindäki hem-de onuň bähbitlerine hyzmat etmek üçin niýetlenen ägirt uly bitewi bir guramany emele getirýär. Ýeriň ýüzündäki her bir ýurtda ýaşaýan millionlarça agzalaryna özlerini papaga wepalylyk borjy bilen bagly hasap etmek öwredilýär. Olaryň milleti ýa-da döwleti nähili bolsa-da, olar ybadathananyň häkimiýetini beýleki ähli häkimiýetlerden ýokarda tutmalydyrlar. Olar döwlete wepadarlyk kasamyny eden bolsalar-da, munuň aňyrsynda Rime boýun bolmak baradaky ant durýar; bu ant olary onuň bähbitlerine garşy gelýän her bir borçnamadan boşadýar.

> “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.

> “Taryh onuň milletleriň işlerine çylşyrymly we dyngysyz tagallalar bilen aralaşmaga çalyşandygyna şaýatlyk edýär; hem-de bir daýanç gazanandan soň, hatda şazadalaryň hem halklaryň heläk bolmagy hasabyna-da öz maksatlaryny ilerletmäge synanyşandygyna şaýatlyk edýär. Milady 1204-nji ýylda Papa Innokentiý III Arragonyň patyşasy Petr II-den aşakdaky adatdan daşary kasamy aldy: ‘Men, Arragonlylaryň patyşasy Petr, öz jenabym Papa Innokentiýe, onuň katolik mirasdüşerlerine we Rim ybadathanasyna hemişe wepaly hem tabyn boljakdygymy ykrar edýärin we wada berýärin, hem-de katolik imanyny gorap, bidgatçy azgynlygy yzarlamak bilen, öz patyşalygymy onuň tabynlygynda wepadarlyk bilen saklajakdygymy bildirýärin.’—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. Bu, Rim pontifikiniň häkimiýeti baradaky ‘imperatorlary tagtdan düşürmäge onuň ygtyýarlydygy’ hem-de ‘adalatsyz hökümdarlara bolan tabynlyk borjundan raýatlary boşadyp bilýändigi’ hakdaky talaplar bilen sazlaşýar.” —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.

> “Şeýle hem muny ýatda saklamaly: Rim hiç haçan üýtgemeýändigini buýsanç bilen aýdýar. Grigoriý VII-niň we Innocent III-niň ýörelgeleri heniz hem Rim Katolik Kilisesiniň ýörelgeleridir. Eger onda diňe güýç bolan bolsa, olary öňki asyrlarda görkezilen gaýrat bilen häzir hem amala aşyrardy. Protestantlar, ýekşenbe gününi beýgeltmek işinde Rimiň kömegini kabul etmegi teklip edenlerinde, näme edýänlerini juda az bilýärler. Olar öz maksatlarynyň amala aşmagyna ymtylýan mahaly, Rim öz güýjüni gaýtadan dikeltmäge, ýitiren agalygyny täzeden gazanmaga çalyşýar. Bir gezek Amerikanyň Birleşen Ştatlarynda kilisäniň döwletiň güýjüni ulanmagyna ýa-da dolandyrmagyna ýol berilýär diýen ýörelge berkidilse; dini berjaý edişleriň dünýewi kanunlar arkaly mejbury edilip bilinjekdigi kabul edilse; gysgaça aýdylanda, kilise bilen döwletiň ygtyýarynyň wyždana höküm etmelidigi ýörelgesi ornaşdyrylsa, onda bu ýurtda Rimiň ýeňşi kepillendirilendir.

> “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.

> “Hudaýyň Sözi golaýlap gelýän howp barada duýduryş berdi; eger bu äsgerilmedik bolsa, protestant dünýäsi Rimiň maksatlarynyň hakykatda nämedigini, diňe duzaga düşmekden gutulmak üçin aşa giç bolanda biler. Ol sessiz-üýnsüz güýçlenýär. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda hem-de adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol beýik we ägirt uly gurluşlaryny gurýar; olaryň gizlin jümmüşlerinde onuň öňki yzarlamalary ýene-de gaýtalanar. Ol gizlinlik bilen we hiç kime bildirmän, wagty gelip urgy bermek üçin öz maksadyny öňe sürmek ugrunda güýçlerini berkidýär. Onuň isleýäni diňe amatly orun, we bu eýýäm oňa berilýär. Biz tiz wagtda Rim unsurynyň maksadynyň nämedigini göreris we duýarys. Kim Hudaýyň Sözüne ynanyp, oňa boýun egse, şonuň netijesinde ýazgarylyşa we yzarlanmaga sezewar bolar.” The Great Controversy, 563–581.

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