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# Panium - Number Three

Panium – Inani Lesithathu

The Vision and the Appointed Time: A Prophetic Parallel

Umbono Nexesha Elimisiweyo: Uthelekiso Lwesiprofeto

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.

Umzekeliso weentombi ezilishumi uphindaphindwa ngokuchanileyo kwimbali yabaliwaka alikhulu anamashumi amane anesine. UHabhakuki isahluko sesibini ubeka elubala undoqo womzekeliso xa uchaza umbono othetha ekupheleni.

> 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.

> Ndiya kuma phezu kwenqaba yam, ndizimise phezu kwemboniselo, ndikhangele ukubona oko aya kukuthetha kum, kwanokuba ndiya kuthini na xa ndohlwaywa. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono usekho okwexesha elimisiweyo; ke ekupheleni kwalo uya kuthetha, ungaxoki; nakuba usalibazisa, wulinde; ngokuba uya kufika inene, akayi kulibala. Yabona, umphefumlo wakhe ozidlayo awuthe tye ngaphakathi kuye; kodwa olilungisa uya kuphila ngokholo lwakhe. UHabakuki 2:1–4.

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

Ivesi yamashumi amabini anesixhenxe kaDaniyeli ishumi elinanye nayo ikwachaza “ixesha elimisiweyo.”

> 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.

> Yaye ookumkani bobabini ezi ntliziyo zabo ziya kuba kukwenza ububi, yaye baya kuthetha ubuxoki etafileni inye; kodwa akuyi kuphumelela; kuba isiphelo sisaya kuba ngexesha elimisiweyo. Daniyeli 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.

“Umbono” omiswa yiRoma ngowexa “elimisiweyo,” yaye ookumkani ababini abantliziyo yabo ikukuceba ububi nokuthetha ubuxoki etafileni enye bachaza umqondiso wendlela yesiprofeto ofikayo ngaphambi kokuba umbono “uthethe.” Phambi kwexesha elimisiweyo ookumkani ababini bathetha “ubuxoki,” yaye xa umbono uthetha ngexesha elimisiweyo, awuxoki. Ixesha elimisiweyo ngumthetho weCawa eUnited States of America, yaye intlanganiso etafileni iphawula ukuqala kwexesha lesiprofeto. “Umbono” uzaliseka embalini kumthetho weCawa, kodwa umiselwa ngaphambi komthetho weCawa. Oku kuyabonakala kuba abathembekileyo baxelelwa ukuba balinde umbono, yaye baxelelwa ukuba bawupapashe umbono. Babengenakuwupapasha ngaphambi kokuzaliseka kombono ukuba umbono wawungekamiselwa.

Jeremiah represents those who “wait” for the vision:

UYeremiya umele abo “balindayo” umbono:

> 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.

> O Yehova, uyazi wena: ndikhumbule, undivelele, undiphindezele kwabandingisayo; ungandisusi ngenxa yokunyamezela kwakho ixesha elide; yazi ukuba ngenxa yakho ndithwele ungcikivo. Amazwi akho afunyanwa, ndawadla; ilizwi lakho laba luvuyo novuyo lwentliziyo yam; kuba ndibizwe ngegama lakho, O Yehova, Thixo wemikhosi. Andihlalanga embuthweni wabagculeli, andavuya nabo; ndahlala ndedwa ngenxa yesandla sakho, kuba undizalisile ngumsindo. Yini na intlungu yam ingapheliyo, nenxeba lam elinganyangekiyo, elingavumi ukuphiliswa? Uya kuba kum njengoxoki na konke konke, nanjengamanzi asilelayo? Ngako oko utsho uYehova ukuthi, Ukuba uyabuya, ndoba ndibuyisa kwakhona, ume phambi kwam; kwaye ukuba ukhupha okuyixabiso kokucekisekileyo, uya kuba njengomlomo wam; mabase baphendukele kuwe, kodwa wena musa ukubuyela kubo. Ndokwenza kuwe esi sizwe sibe ludonga lobhedu olinqatyisiweyo; baya kulwa nawe, kodwa abayi kukoyisa; kuba ndinawe ukuba ndikusindise, ndikuhlangule, utsho uYehova. Ndokuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 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.

Umthetho weCawa ngeCawe e-USA kulapho umqondiso “wokukhumbula” uphawulwa khona. Kulapho iSabatha emele ihlale ikhunjulwa iba ngumba wokugqibela wovavanyo. Kulapho ihenyukazi laseTire, ebelilityelwe, likhunjulwa khona. Kulapho uThixo ekhumbula izono zeBhabhiloni aze alinike isigwebo esiphindwe kabini.

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.”

Uphawu apho ukuthetha kubekwe khona ngumthetho weCawe eUnited States of America, kuba apho irhamncwa lomhlaba “lithetha” njengenamba. Kulo kwangalo phawu lufanayo iesile emgceni wesiprofeto sikaBhileham “lithetha.” Xa uYohane umBhaptizi ezalwa, uyise uZakariya, obethintelwe nguThixo ekuthetheni, “uyathetha.”

> 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.

> Kwathi ke ngomhla wesibhozo beza kuwolusa umntwana; baza bammisa igama lokuba nguZakariya, ngokwegama likayise. Ke unina waphendula wathi, Hayi; makabizwe ngokuba nguYohane. Bathi ke kuye, Akukho namnye kwizalamane zakho ubizwa ngeli gama. Benza imiqondiso kuyise, befuna ukuva ukuba yena angathanda ukuba abizwe ngokuba ngubani na. Wacela icwecwe lokubhala, waza wabhala, esithi, Igama lakhe nguYohane. Bamangaliswa bonke. Ngoko nangoko umlomo wakhe wavuleka, nolwimi lwakhe lwakhululeka, wathetha, wadumisa uThixo. 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.

Ngomthetho weCawe ngeCawa e-USA inxeba elibulalayo lobupopu liyaphiliswa, yaye uba bubukumkani besibhozo obuphuma kwabasixhenxe, xa i-USA, umongameli wayo uDonald Trump engumongameli wesibhozo ophuma kwabasixhenxe. Kanye ngelo xesha linye ikhulu elinamashumi amane anesine amawaka liyaphakanyiswa njengomqondiso. Ikhulu elinamashumi amane anesine amawaka libandla lesibhozo eliphuma kwawasixhenxe. Ngomthetho weCawe ngeCawa inani lesibhozo liyaphawulwa, yaye kwakungomhla wesibhozo apho uYohane walukwayo noZakariya wathetha. UZakariya uthetha ukuthi uThixo “ukhumbule.” Umthetho weCawe ngeCawa ungumgunyathi weSabatha yokwenyaniso eyayimele “ikhunjulwe.” Ngomthetho weCawe ngeCawa ihenyukazi laseTire “liyakhunjulwa.” Kungomthetho weCawe ngeCawa apho uThixo “ezikhumbula” izono zeBhabheli aze aliphinde kabini isigwebo salo.

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.”

UYeremiya umele abo babandezeleka kukuphoxeka kokuqala nabalindela umbono olibazisayo. Umele abathembekileyo ababa ngumlomo kaThixo ngexesha elimisiweyo xa umbono uthetha yaye ungaxoki. Umbono othethayo ngexesha elimisiweyo wandulelwa ngookumkani ababini abaxelelana ubuxoki etafileni inye. Eso siganeko sandulela umthetho weCawa, ngoko ke senzeka kwimbali yasePanium njengoko kuchaziwe kwiivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu, elixesha linye apho “abaphangi babantu” bewumisela “umbono.”

> 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.

> Yaye ngaloo maxesha abaninzi baya kusukuma bamelane nokumkani wasemazantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze baqinise umbono; kodwa baya kuwa. Daniyeli 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.

“Amaxhwalelane” yiRoma, yaye iRoma kwimihla yokugqibela bubuKatolika. Upopu uwumisela umbono, yaye wenza oko ngexesha elingaphambi nje komthetho weCawa. Ukwenza oko ngokungenelela kwakhe emfazweni yasePanium apho uTrump oyisa uPutin. Idabi lenzeka ngowama-200 BC, kwangaloo nyaka iRoma yobuhedeni yangena kwimbali yesiprofeto. UPompey Omkhulu wayoyisa iYerusalem ngowama-63 BC. Esi siganeko senzeka ngexesha lephulo lakhe eMpuma, xa wangenelela kwimfazwe yamakhaya phakathi kwabazalwana abangamaHasmonean uHyrcanus II noAristobulus II. UPompey waxhasa uHyrcanus II, wangqinga iYerusalem, waza ekugqibeleni wasithimba isixeko emva kongqingo lweenyanga ezintathu. Oku kwaphawula ukuphela kwenkululeko yaseYuda nokuqala kolawulo lwamaRoma kulo mmandla, owayeza kuthi kamva abe liphondo eliphantsi kolawulo lwamaRoma.

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.

Phambi komthetho weCawa, upopu uyangenelela kwimbali enxulumene nedabi lasePanium. Xa engena kwimbali yesiprofeto, ukubonakala kwakhe kumisela umbono; umbono oya kuthi usathetha “ngexesha elimisiweyo” lomthetho weCawa e-USA. “Umbono” owazibekel’ ixesha nguloo ngxelo yasilelayo yokuxela kwangaphambili eyaphawula ukuqala kwexesha lokulibaziseka kumzekeliso weentombi ezilishumi. Kwakhona waphawula ukufika kwengelosi yesibini kwezingelosi ezintathu zesAmbulo ishumi elinesine. Ukuxela kwangaphambili okwasilelayo okwavulela ixesha lokulinda, nokukhuthaza ukuba “kulindwe” ukuzaliseka kwako, nangona kwakulibazisekile.

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.

Kwimbali yamaMillerite ixesha lokulibala laphela kwintlanganiso yenkampu yase-Exeter ukusukela ngowe-12 ukuya kowe-17 ku-Agasti, 1844. Ukudana okwakubangelwe sisiprofeto esingaphumelelanga, okwangenisa ixesha lokulinda elalimiselwe ukugqibezela isimilo kwiindidi ezimbini zeentombi, kwalandelwa yingcaciso yesiprofeto esasisilele ngaphambili. Ingcaciso yase-Exeter ichaza iinkcukacha ezinxulumene nombono xa uzaliseka. Kwa ezo mpawu zinokuphawulwa kuMateyu isahluko seshumi elinesithandathu, xa uKristu wathabatha abafundi baKhe waya eKesareya Filipi. Ukususela kuloo ndawo ukuya phambili uKristu wabafundisa ngokuthe ngqo abafundi oko kwakuzakwenzeka emnqamlezweni.

> 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.

> Ukususela ngelo xesha uYesu waqala ukubabonisa abafundi bakhe ukuba umelwe kukuya eYerusalem, aze abandezeleke ngezinto ezininzi kubadala nakubabingeleli abakhulu nakubabhali, abulawe, aze avuswe ngomhla wesithathu. Mateyu 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.

Kufanele kuqatshelwe ukuba indinyana esandul’ ukucatshulwa iza phakathi kwexesha apho uYesu wabonisa ukuba uPetros wayekhokelwe nguMoya oyiNgcwele ekuchongeni kwakhe uYesu njengoKristu, uNyana woThixo ophilayo. Emva koko, xa uKristu waqalisa ukubafundisa ngomnqamlezo ozayo, uPetros wawuphikisa loo myalezo, yaye uKristu wabiza uPetros ngokuba nguSathana. Umyalezo otyhilwayo xa umbono umiselwa uvelisa iindidi ezimbini zabakhonzi, zombini zimelwe nguPetros.

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.

IKesareya Filipi yiPanium, yaye zombini zikhokelela kwixesha elimisiweyo lomnqamlezo kumgca kaKristu, kuOktobha 22, 1844 kwimbali yamaMillerite, nakumthetho weCawe namhlanje. IPanium, iKesareya Filipi, nentlanganiso yenkampu yase-Exeter ziziphawuli zendlela ezifanayo ngokwesiprofeto. Kukwesi siphawuli sendlela apho umbono umiselwa khona ngokungeniswa kukapopu kwingxelo. Ukumiselwa kombono kwandulela ixesha elimisiweyo, kuba iKesareya Filipi yandulela umnqamlezo, intlanganiso yenkampu yase-Exeter yandulela uOktobha 22, 1844, yaye iPanium ngowama-200 BC yandulela uPompey ekoyiseni iYerusalem ngowama-63 BC. Ngexesha elithile phambi komthetho weCawe e-USA upopu, oyihenyukazi laseTire, uya kungena ngokuphandle kwimbali yesiprofeto. Xa esenza oko umbono uyamiselwa.

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.

Umbono umiselwe kwimfazwe yesithathu yommeli yesahluko seshumi elinanye. Imfazwe yokuqala yommeli ibonakalisa imfazwe yokugqibela yommeli, ngoko ke imfazwe yokugqibela yommeli iya kuba neempawu ezifanayo zesiprofeto njengale yokuqala. Ukumkani wasezantsi, omelwe egameni uVladimir, elithetha umlawuli woluntu, ukhukuliswa asuswe ngomanyano phakathi kukapopu nomongameli wase-USA. Upopu wokugqibela uya kuba ngowesibhozo ophuma kwabasixhenxe ekuzalisekeni kweSityhilelo seshumi elinesixhenxe, yaye umongameli wokugqibela uya kuba ngowesibhozo ophuma kwabasixhenxe, ngokunjalo nomqondiso wamawaka alikhulu anamashumi amane anesine.

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.

Ubudlelwane phakathi kopopu nomongameli ekuqaleni babungumfelandawonye “oyimfihlo,” yaye nomfelandawonye womongameli wesibhozo nowokugqibela kunye nopopu uya kuba “yimfihlo” ngokunjalo, kuba ngeli xesha ihenyukazi laseTire ngokwesiprofeto “lilityelwe.” Umfelandawonye phakathi kukaReagan noPopu uJohn Paul II wawuyimfihlo, kodwa kwangaxeshanye upopu waba bobona buso babuqondakala kakhulu emhlabeni. Oko “kulityelweyo” ngokuphathelele ihenyukazi laseTire elihenyuza nabo bonke ookumkani bomhlaba luphawu oluthile lobupopu, oludibanisa zonke izono zalo zibe ludidi olunye lovukelo. Olo phawu lilibango leecawe zamaKatolika “lokungaphazami.” Le nyaniso ibaluleke kakhulu ukuba iqondwe kangangokuba ngoku ndiza kuwuvala lo mbhalo ngesahluko esivela kuSister White. Siya kuqhubekeka nale migca kwinqaku elilandelayo, kodwa njengoko ufunda esi sahluko silandelayo esivela kwi-The Great Controversy, khumbula ukuba phantse onke amalungu ekhabhinethi kaTrump angamaRoma Katolika, exutywe nePentekoste kwanempembelelo ehlala ikhona evela kuFranklin Graham, osandul’ ukubiza imithandazo yesidlangalala ngenxa yomchasi-Kristu wesiprofeto seBhayibhile.

## “Liberty of Conscience Threatened

“Inkululeko Yesazela Isengozini

> “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!

> “IRomani ngoku ijongwa ngamaProtestanti ngenceba enkulu ngakumbi kunakwiminyaka yangaphambili. Kula mazwe apho ubuKatolika bungengabo obuphetheyo, nalapho amaPopi esebenzisa indlela yoxolelaniso ukuze azuze impembelelo, kukho ukwanda kokungakhathali ngokuphathelele kwiimfundiso ezahlula iicawa ezihlaziyiweyo kulawulo oluphezulu lobupapa; uluvo luyanda lokuba, xa sekonke, asohlukanga kangako kwizinto ezisisiseko njengoko bekucingwa, nokuba ukunikezela kancinane kwicala lethu kuya kusizisa ekuqondaneni ngcono neRoma. Kwakukho ixesha apho amaProtestanti ayelixabisa kakhulu inkululeko yesazela eyayithengwe ngexabiso elikhulu kangako. Bafundisa abantwana babo ukuba bayicekise impopoyi baza babamba ukuba ukufuna imvisiswano neRoma kwakungayi kuba kukungathembeki kuThixo. Kodwa zahluke kangakanani na iimvakalelo ezivakaliswayo ngoku!”

> “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.

> “Abakhuseli bobupopu bavakalisa ukuba ibandla liye langcoliswa ngeentetho ezimbi, yaye ihlabathi lamaProtestanti lithanda ukuyamkela loo ngxelo. Abaninzi banyanzelisa besithi akulunganga ukugweba ibandla lanamhlanje ngezinto ezinezothe nezobudenge ezaphawula ulawulo lwalo ngexesha leenkulungwane zokungazi nobumnyama. Baxolela inkohlakalo yalo eyoyikekayo besithi yaba sisiphumo soburhalarhume bamaxesha lawo, baze bathethelele ngokuthi impembelelo yempucuko yale mihla iyitshintshile imvakalelo yalo.

> “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?

> “Ngaba aba bantu bayilibele ibango lokungaphazami elaye laphakanyiswa ngalo mandla anekratshi kangangeminyaka engamakhulu asibhozo? Endaweni yokuba lishiywe, eli bango laqinisekiswa ngenkulungwane yeshumi elinesithoba ngokungathandabuzekiyo okukhulu ngakumbi kunanini na ngaphambili. Njengoko iRoma ibanga ukuba ‘ibandla alizange liphosise; yaye aliyi kuze, ngokweZibhalo, liphose’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ingathini na ukulahla imigaqo eyalawula indlela yalo yokwenza kwizizukulwana ezadlulayo?”

> “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.

> “Ibandla lobupopu aliyi kuze lirhoxe kwibango lalo lokungaphazami. Konke oko likwenzileyo ekutshutshiseni abo bazigatyayo iimfundiso zalo ezimiselweyo likubamba njengokulilungisa; yaye ngaba aliyi kuphinda lenze ezo zenzo zikwanjalo, xa ithuba linokuthi liveliswe? Makususwe izithintelo ezibekwe ngoku ngoorhulumente behlabathi, aze iRoma ibuyiselwe kwigunya layo langaphambili, yaye kungakhawuleza kubekho ukuvuseleleka kobuzwilakhe bayo nokutshutshisa kwayo.

> “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.’

> “Umbhali owaziwayo uthetha ngolu hlobo ngesimo sobukhosi bobupopu ngokuphathelele inkululeko yesazela, nangobungozi obusongela ngokukodwa iUnited States ngenxa yempumelelo yomgaqo-nkqubo wabo: ‘Baninzi abathanda ukubalela naluphi na uloyiko lobuRoma Katolika eUnited States ekukhetheni abantu ngokwenkolo okanye ebuntwaneni bengqondo. Abanjalo ababoni nto kubume nakwisimo sobuRoma enobutshaba kumaziko ethu akhululekileyo, okanye abafumani nto ibonisa intlekele ekukhuleni kwabo. Masithi ke, kuqala, sithelekise eminye yemigaqo esisiseko yorhulumente wethu naleyo yeCawa yamaKatolika.’”

> “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.’

> “UMgaqo-siseko wase-United States uqinisekisa inkululeko yesazela. Akukho nto ixabiseke ngakumbi okanye esisiseko ngakumbi. UPopu Pius IX, kwiNcwadi yakhe eyi-Encyclical yomhla we-15 ku-Agasti, 1854, wathi: ‘Iimfundiso ezingenangqiqo neziphosakeleyo, okanye iintetha eziphambeneyo, ezikhusela inkululeko yesazela, ziyimpazamo enobutyhefu obukhulu kakhulu—sisibetho, ngaphezu kwazo zonke ezinye, esimele soyikwe kakhulu kurhulumente.’ Lo popu mnye, kwiNcwadi yakhe eyi-Encyclical yomhla we-8 kuDisemba, 1864, waqalekisa ‘abo banyangayo inkululeko yesazela neyokunqula ngokwenkolo,’ kwanabo ‘bonke abanjalo bagcina besithi ibandla alinako ukusebenzisa amandla.’”

> “‘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.’…

> “‘Umoya othile waseRoma eUnited States awuthethi ukuguquka kwentliziyo. Uyanyamezela apho engenamandla khona. Utsho uBishop O’Connor: ‘Inkululeko yonqulo inyanyezelwa nje kuphela de kube oko kuchaseneyo nako kunokwenziwa ngaphandle kwengozi kwihlabathi lamaKatolika.’… U-archbishop waseSt. Louis wakha wathi: ‘Uqhekeko nokungakholwa zizigqitho; yaye kumazwe obuKristu, njengaseItali naseSpeyin, umzekelo, apho bonke abantu bengamaKatolika, nalapho inkolo yamaKatolika iyinxalenye ebalulekileyo yomthetho welizwe, ziyohlwaywa njengoko zohlwaywa nezinye izigqitho.’…”

> “‘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.

> “‘Wonke umkhadinali, ubhishophu omkhulu, nombhishophu kwiCawa yamaKatolika wenza isifungo sokunyaniseka kupopu, apho kuvela khona la mazwi alandelayo: ‘Abawexuki, abaqhekekisi, nabavukeli ngakuyo inkosi yethu echaziweyo (upopu), okanye abalandeli bayo abakhankanywe ngaphambili, ndiya kubatshutshisa ndibachase ngamandla am onke.’—Josiah Strong, Our Country, isahl. 5, imihl. 2–4.

> “It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not discern the truth. They have never seen the contrast between a living heart service and a round of mere forms and ceremonies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.

> “Kuyinyaniso ukuba kukho amaKristu okwenene kubudlelane beCawa yamaRoma Katolika. Amawaka kuloo cawa akhonza uThixo ngokokona kukhanya banako. Abavunyelwa ukufikelela eLizwini laKhe, yaye ngenxa yoko abayiqondi inyaniso. Abazange babone umahluko phakathi konqulo oluphuma entliziyweni ephilileyo nokujikeleza nje kweendlela nezithethe. UThixo ubajonga ngenceba enothando aba miphefumlo, njengoko befundiswe kwinkolo ekhohlisayo nenganelisiyo. Uya kwenza imitha yokukhanya ingene kubumnyama obuxineneyo obubangqongileyo. Uya kubatyhilela inyaniso njengoko injalo kuYesu, yaye abaninzi baya kusaza kuma kunye nabantu baKhe.”

> “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.

> “Kodwa ubuRoma njengenkqubo abuhambelani neendaba ezilungileyo zikaKristu ngoku ngaphezu kwalo naliphi na ixesha langaphambili embalini yabo. Iicawa zamaProtestanti zikubumnyama obukhulu, kungenjalo bezinokuyiqonda imiqondiso yamaxesha. ICawa yamaRoma ifikelela kude kwizicwangciso zayo nasezindleleni zayo zokusebenza. Isebenzisa zonke iindlela zokwandisa impembelelo yayo nokunyusa amandla ayo, ilungiselela ungquzulwano oluqatha noluzimiseleyo ukuze iphinde ifumane ulawulo lwehlabathi, imisele kwakhona intshutshiso, ize ichithe konke okwenziwe bubuProtestanti. UbuKatolika buyanda macala onke. Khangelani ukwanda kwenani leecawa neendawo zayo zonqulo kumazwe amaProtestanti. Khangelani ukuthandwa kweekholeji neesemina zayo eMelika, ezixhaswa kakhulu ngamaProtestanti. Khangelani ukukhula kwenkqubo yezithethe zenkonzo eNgilani nokuphambuka rhoqo kwabantu besiya kumaqela amaKatolika. Ezi zinto zimele ukuvusa inkxalabo yabo bonke abaxabisa imigaqo esulungekileyo yeendaba ezilungileyo.”

> “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.

> “AmaProtestanti ayiphazamisile aza ayixhasa nepopu; enze izivumelwano nokunikezela, nto leyo namaKatolika ngokwawo amangaliswayo kukuyibona yaye asilela ukuyiqonda. Abantu bavala amehlo abo kubume bokwenene beRoma, nakwiingozi ezimele zilindelwe kubungangamsha bayo. Abantu bamele bavuswe ukuze baxhathise ukuqhubela phambili kolu tshaba luyingozi kakhulu kwinkululeko yezopolitiko neyonqulo.”

> “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.

> “Abaninzi kumaProtestanti bacinga ukuba inkolo yamaKatolika ayitsali umdla, nokuba unqulo lwayo luluhlu oludikayo, olungenantsingiselo, lwemisitho. Apho bayaphazama. Nangona ubuRoma busiseko sobuqhophololo, abusibo ubuqhetseba oburhabaxa nobungxamayo. Inkonzo yonqulo yeCawa yamaRoma yimisitho enomtsalane omkhulu kakhulu. Umboniso wayo oqaqambileyo nezithethe zayo ezinzulu zitsala iimvakalelo zabantu zize zithulise ilizwi lengqiqo nelesazela. Iliso liyachukunyiswa. Iicawa ezibalaseleyo ngobuhle, iindwendwe zenkqubo ezibabazekayo, izibingelelo zegolide, iindawo ezingcwele ezihonjiswe ngamatye anqabileyo, imizobo ekhethiweyo, nokukrolwa okuhle kakhulu, konke oku kubhenela kuthando lobuhle. Nendlebe nayo iyathinjwa. Umculo awunakuthelekiswa. Izandi ezityebileyo zomrhubhe onzulu womgqomo womculo, zixutywe nomculo wamazwi amaninzi, njengoko usanda ukugcwala phantsi kweengqukuva eziphakamileyo naphakathi kweendlela ezinemiqolo yeentsika zeecathedral zakhe ezinkulu, azinakusilela ukuchukumisa ingqondo ngoloyiko olungcwele nentlonelo.”

> “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.

> “Obu buqaqawuli bangaphandle, obu butofotofo, nalo msitho, obugculela kuphela ukunxanelwa komphefumlo oguliswa sisono, bubungqina bokonakala kwangaphakathi. Inkolo kaKristu ayidingi mrhombiso unjalo ukuze izincome. Ekukhanyeni okuphuma emnqamlezweni, ubuKristu bokwenyaniso bubonakala bucocekile yaye buthandeka kangangokuba akukho zihombiso zangaphandle zinokwandisa ixabiso labo lokwenene. Bubuhle bobungcwele, umoya othobekileyo nozolileyo, obuxabisekileyo kuThixo.”

> “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.

> “Ubukhazikhazi besimbo abusoloko buyimbonakaliso yengcinga ecocekileyo nephakamileyo. Iingcamango eziphakamileyo zobugcisa, ubunonophelo obuthambileyo bokungcamla, zisoloko zikho ezingqondweni ezizezasemhlabeni nezisenkanukweni yenyama. Zidla ngokusetyenziswa nguSathana ukuze akhokelele abantu ekulibaleni iimfuno zomphefumlo, ekulahlekelweni kukubona ubomi obuzayo, obungunaphakade, ekufulatheleni uMncedi wabo ongenasiphelo, nasekuphileleni eli hlabathi lodwa.

> “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.

> “Unqulo olujonge kuphela kwizinto ezingaphandle uyathandeka entliziyweni engakahlaziywa. Ubukhazikhazi nemisitho yonqulo lwamaKatolika bunamandla okutsala nokulinga, awathi ngawo abaninzi bakhohliswe; baze baqalise ukujonga iCawa yaseRoma njengesango kanye lasezulwini. Akukho namnye ngaphandle kwabo bazimisele iinyawo zabo ngokuqinileyo phezu kwesiseko senyaniso, neentliziyo zabo zihlaziywe nguMoya kaThixo, onokuma engenakoyiswa yimpembelelo yayo. Amawaka angenalo ulwazi lukaKristu olufunyenwe ngamava aya kukhokelwa ekwamkeleni iintlobo zobuthixo ngaphandle kwamandla abo. Unqulo olunjalo lolona kanye lufunwa zizihlwele.”

> “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.

> “Ukubangwa kwecawa ilungelo lokuxolela kukhokelela umRoma ukuba azive ekhululekile ukuba one; yaye ummiselo wokuvuma izono, ngaphandle kwawo ukuxolelwa kwayo kunganikwanga, nawo uthanda ukunika imvume ebubini. Lowo uguqa phambi komntu owileyo, aze avule ekuvumeni iingcinga ezifihlakeleyo neengcamango zentliziyo yakhe, uthoba ubudoda bakhe aze ehlise nesidima sazo zonke iimvakalelo ezihloniphekileyo zomphefumlo wakhe. Ekutyhileni izono zobomi bakhe kumbingeleli,—ongumntu ofayo, ophosayo, onesono, yaye ngokufuthi egqwethekiswe yiwayini nokuziphatha kakubi ngokwesini,—umgangatho wakhe wesimilo uyehla, aze ngenxa yoko angcoliswe. Ingcinga yakhe ngoThixo yehliselwa ekufananeni noluntu oluwileyo, kuba umbingeleli umi njengommeli kaThixo. Oku kuvuma kuthobisayo komntu emntwini ngumthombo ofihlakeleyo ekuphume kuwo inxalenye enkulu yobubi obungcolisa ihlabathi nobulilungiselela intshabalalo yokugqibela. Kanti ke kulowo uthanda ukuzanelisa, kumnandi ngakumbi ukuvuma komnye umntu ofayo kunokuvulela uThixo umphefumlo. Kumnandi ngakumbi kwindalo yomntu ukwenza izohlwayo kunokulahla isono; kulula ngakumbi ukucinezela inyama ngelaphu lengxowa, ngamarhawu, nangamakhamandela ahlabayo kunokubethela emnqamlezweni iinkanuko zenyama. Linzima idyokhwe intliziyo yenyama ezimisele ukuyithwala kunokuba ithobe intamo phantsi kwedyokhwe kaKristu.

> “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.

> “Kukho ukufana okumangalisayo phakathi kweCawa yaseRoma neCawa yamaYuda ngexesha lokuza kokuqala kukaKristu. Ngoxa amaYuda ayenyathela ngokufihlakeleyo phezu kwawo onke umgaqo womthetho kaThixo, ngaphandle ayengqongqo ekugcineni imimiselo yawo, ewuthwalisa iimfuno nezithethe ezawenza ukuba ukuthobela kube buhlungu kwaye kube ngumthwalo. Njengoko amaYuda ayesithi ayawuhlonela umthetho, kwangokunjalo namaRoma athi ayawuhlonela umnqamlezo. Ayiphakamisa isimboli yeentlungu zikaKristu, ngoxa ebomini bawo emkhanyela Yena omelwe yiyo.”

> “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.

> “AmaPopi abeka iminqamlezo phezu kweecawa zawo, phezu kwezibingelelo zawo, naphezu kweengubo zawo. Yonke indawo kubonakala uphawu lomnqamlezo. Yonke indawo uyahlonitshwa ngokwasemzimbeni aze aphakanyiswe. Kodwa iimfundiso zikaKristu zingcwatywe phantsi kobuninzi bezithethe ezingenangqiqo, ukutolikwa kobuxoki, neembophelelo ezingqongqo. Amazwi oMsindisi ngamaYuda anobandlululo olungqingqwa asebenza, ngamandla amakhulu ngakumbi, kwiinkokeli zeCawa yamaRoma Katolika: ‘Kuba babopha imithwalo enzima ekunzima ukuyithwala, bayibeke emagxeni abantu; kanti bona ngokwabo abafuni nokuyisusa ngomnye weminwe yabo.’ Mateyu 23:4. Imiphefumlo enesazela igcinwa isesoyikeni esingapheliyo, isoyika ingqumbo kaThixo owonelweyo, ngoxa uninzi lwezidwangube zecawe luphila kubunewunewu nasekuzonwabiseni kwenyama.”

> “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.

> “Ukunqulwa kwemifanekiso nezinto ezingcwele ezishiyekileyo, ukunqulwa nokubizwa kwabangcwele, nokuphakanyiswa kukapopu, zizixhobo zikaSathana zokutsalela iingqondo zabantu kude noThixo nakuNyana waKhe. Ukuze azise intshabalalo yabo, uzama ukujika ingqalelo yabo imsuse kuYe lowo bona banokufumana usindiso ngaye kuphela. Uya kubakhokelela kuyo nayiphi na into enokuthatyathelwa indawo yaLowo uthe: ‘Yizani kum, nonke nina nibulalekayo nisindwayo, ndoniphumuza.’ Mateyu 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.

> “Lilinge likaSathana elingapheliyo kukumela kakubi isimilo sikaThixo, indalo yesono, nemiba yokwenene ekusekwe kuyo impikiswano enkulu. Ubuqhetseba bakhe bunciphisa uxanduva lomthetho kaThixo, yaye bunika abantu inkululeko yokona. Kwangaxeshanye ubabangela ukuba baxabise iingcinga zobuxoki ngoThixo, ukuze bamgqale ngoloyiko nentiyo kunokuba bamgqale ngothando. Inkohlakalo ekwisimilo sakhe iyabhalelwa kuMdali; ibonakaliswa kwiinkqubo zonqulo yaye ivezwe ngeendlela zonqulo. Ngaloo ndlela iingqondo zabantu ziyafinyiselwa, yaye uSathana ubafumana njengabameli bakhe ukuze alwe noThixo. Ngeengcinga ezigqwethiweyo ngeempawu zobuThixo, izizwe zobuhedeni zakhokelelwa ekubeni zikholwe ukuba imibingelelo yabantu iyimfuneko ukuze kufunyanwe inkoliseko yoButhixo; yaye iinkohlakalo ezoyikekayo zenziwe phantsi kweendlela ngeendlela zonqulo-zithixo.

> “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.

> “Ibandla lamaRoma Katolika, lidibanisa iindlela zobuhedeni nobuKristu, kwaye, njengobuhedeni, limela gwenxa isimilo sikaThixo, liye lasebenzisa izenzo ezingekho ngaphantsi ngobukhohlakele nangokonyanyeka. Ngemihla yokongama kweRoma kwakukho izixhobo zokungcungcuthekisa ukuze kunyanzeliswe ukuvumelana neemfundiso zalo. Kwakukho isibonda sokutshisa abo babengavumi ukunikezela kumabango alo. Kwakukho ukubulawa kwabantu ngobuninzi obungasoze baziwe de butyhilelwe emgwebeni. Izikhulu zecawe zazifunda, phantsi koSathana inkosi yazo, ukuyila iindlela zokubangela eyona ntuthumbo inkulu inokwenzeka, zingabuphelisi ubomi bexhoba. Kwiimeko ezininzi loo nkqubo yesihogo yayiphindwa de kwafikelelwa kowona mda uphezulu wokunyamezela komntu, de indalo yancama umzabalazo, waza lowo ubandezelekileyo wamkela ukufa njengokukhululwa okumnandi.”

> “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.

> “Lwalunjalo ke isiphelo sabachasi beRoma. Kwabo babeyilandela yayinamqeqesho wesabhokhwe, wendlala ebuhlungu, nowokuzincama komzimba ngazo zonke iindlela ezinokucingelwa, ezixhalabisa intliziyo. Ukuze bazuze ubabalo lweZulu, abaguqukayo baphula imithetho kaThixo ngokuphula imithetho yendalo. Bafundiswa ukuqhawula amaqhina awamisayo Yena ukuze asikelele aze avuyise ukuhlala komntu emhlabeni. Ingcwaba lecawa liqulethe izigidi zamaxhoba achitha ubomi bawo kwimizamo engento yokoyisa iimvakalelo zawo zemvelo, yokucinezela, njengokukhubekisayo kuThixo, yonke ingcinga nayo yonke imvakalelo yovelwano ngakubazalwana bawo abantu.

> “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.

> “Ukuba sinqwenela ukuqonda inkohlakalo engagungqiyo kaSathana, ebonakaliswe kangangamakhulu eminyaka, ingekho phakathi kwabo bangazange beve ngoThixo, kodwa kanye embindini nakubo bonke ububanzi bokoBukumkani bamaKristu, kufuneka sikhangele kuphela kwimbali yobuRoma. Ngale nkqubo inkulu kangaka yenkohliso inkosana yobubi ifezekisa injongo yayo yokuzisa ihlazo kuThixo nosizi emntwini. Kwaye njengoko sibona indlela aphumelela ngayo ekuzifihleni nasekuphumezeni umsebenzi wakhe ngeenkokeli zecawe, sinokukuqonda ngcono ukuba kutheni enenzondo engaka ngeBhayibhile. Ukuba loo Ncwadi iyafundwa, inceba nothando lukaThixo ziya kutyhilwa; kuya kubonakala ukuba akabeki phezu kwabantu nanye kwezi mithwalo inzima. Konke akucelayo yintliziyo eyaphukileyo nezisolayo, umoya othobekileyo nolalelayo.

> “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.

> “UKristu akabeki mzekelo ebomini baKhe wokuba amadoda nabafazi bazivalele kwiimanastri ukuze bafanele izulu. Akazange afundise ukuba uthando novelwano mazinqunyanyiswe. Intliziyo yoMsindisi yayiphuphuma luthando. Okukhona umntu esondela ekugqibeleleni kokuziphatha, kokukhona iimvakalelo zakhe ziba bukhali ngakumbi, kokukhona ukuqonda kwakhe isono kuba ngamandla ngakumbi, yaye kokukhona novelwano lwakhe kwababandezelekileyo luba nzulu ngakumbi. Upopu ubanga ukuba ungummeli kaKristu; kodwa isimilo sakhe simelana njani na nokuthelekiswa neso soMsindisi wethu? Ngaba uKristu wakhe waziwa ngokunikela abantu entolongweni okanye ekubandezelweni ngenxa yokuba bengamniki imbeko njengoKumkani wezulu? Ngaba ilizwi laKhe lakha laviwa ligwebela ukufa abo babengamamkeli? Xa wawungahoywanga ngabantu belali yamaSamariya, umpostile uYohane wazaliswa ngumsindo, waza wabuza: ‘Nkosi, uyathanda na ukuba siwise umlilo uhle ezulwini, ubatshabalalise, kwanjengoko wenzayo uEliya?’ UYesu wajonga ngomfesane kumfundi waKhe, waza wawukhalimela loo moya wakhe ungqwabalala, esithi: ‘UNyana woMntu akazelanga kutshabalalisa ubomi babantu, koko ukuzisindisa.’ Luka 9:54, 56. Hayi indlela owahluke ngayo umoya owabonakaliswa nguKristu kulowo wombonakalisi wakhe ozibiza ngokuba ngummeli waKhe.”

> “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.

> “Ibandla laseRoma ngoku liziveza phambi kwehlabathi ngobuso obuhle, ligubungela ngemingxengxezo imbali yalo yenkohlakalo eyoyikekayo. Lizinxibise ngeengubo ezifana nezikaKristu; kodwa alitshintshanga. Wonke umgaqo wobupopu owawukho kumaxesha adlulileyo ukho nanamhlanje. Iimfundiso ezayilwayo kwawona maxesha amnyama zisabambelelwe. Makungabikho bani uzikhohlisayo. Obo bupopu amaProtestanti asele ekulungele kangaka ukubuhlonela ngoku bububo obabubalawula ihlabathi ngemihla yoHlaziyo, xa amadoda kaThixo ema, ebeka ubomi bawo esichengeni, ukuze abhence ubugwenxa balo. Bunelo kwa eso sizidla nokuziphakamisela ngekratshi okwalawula ngenkani phezu kookumkani neenkosana, kwaza kwabanga amalungelo akhethekileyo kaThixo. Umoya walo awunaburhalarhume buncinane okanye ulawulo olunguzwilakhe olungaphantsi ngoku kunangexesha laxa lacinezela inkululeko yoluntu laza labulala abangcwele boPhezukonke.”

> “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?

> “Ubupopu bubo kanye nje njengoko isiprofeto sabhengezayo ukuba buya kuba njalo, lulo uwexuko lwamaxesha okugqibela. 2 Tesalonika 2:3, 4. Kuyinxalenye yomgaqo-nkqubo wabo ukuthabatha isimilo eso siya kuthi siphumeze injongo yabo kakuhle kakhulu; kodwa phantsi kwembonakalo eguquguqukayo yolovane bafihla ubuhlungu obungaguqukiyo benyoka. ‘Ukholo alufanele kugcinwa nabaqhekeki, kwanabo barhanelwa uqhekeko’ (Lenfant, volume 1, page 516), batsho. Ngaba la mandla, anengxelo yeminyaka eliwaka ebhalwe egazini labangcwele, ngoku aya kuvunywa njengenxalenye yebandla likaKristu?”

> “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.

> “Asikokungesizathu ukuba ibango liye laphakanyiswa kumazwe obuProtestanti lokuba ubuKatolika abohlukani kakhulu nobuProtestanti njengakumaxesha angaphambili. Kubekho utshintsho; kodwa olo tshintsho alukho kubupopu. Inene ubuKatolika bufana kakhulu nenxalenye enkulu yobuprotestanti obukhoyo ngoku, kuba ubuProtestanti bonakele kakhulu ukususela kwimihla yabaHlaziyi.

> “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.

> “Njengoko iicawa zamaProtestanti bezifuna ukubabalwa lihlabathi, inceba yobuxoki iwamfamekisile amehlo azo. Aziboni ukuba kukufanelekile ukukholelwa okulungileyo ngabo bonke ububi, yaye njengomphumo ongenakuphepheka ekugqibeleni ziya kukholwa ububi ngako konke okulungileyo. Endaweni yokuma zikhusele ukholo olwanikelwayo kwabaNgcwele kwakanye, ngoku, ngokungathi kunjalo, zicela uxolo eRoma ngenxa yoluvo lwazo olungabinanceba ngaye, zicela ukuxolelwa ngenxa yobandlululo bazo.”

> “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.

> “Iqela elikhulu, kwanaphakathi kwabo babujonga ubuRoma bungekho ncam kubo, liqonda kancinane kakhulu ingozi ephuma kumandla nempembelelo balo. Abaninzi bathi ubumnyama bengqondo nobokuziphatha obabugqugqisile ngexesha lamaXesha Aphakathi banceda ukusasazeka kweemfundiso zalo, iinkolelo-zobuxoki zalo, nengcinezelo yalo, kwanokuba ubukrelekrele obukhulu bamaxesha anamhlanje, ukusasazeka kolwazi ngokubanzi, nokwanda kwenkululeko kwimiba yenkolo kuyakwalela ukuvuselelwa kokunganyamezelani nobuzwilakhe. Eyona ngcamango yokuba imeko enjalo yezinto iya kubakho kweli xesha likhanyiselweyo iyahlekiswa. Kuyinyaniso ukuba ukukhanya okukhulu, kokwengqondo, kokuziphatha, nokwenkolo, kuyakhanya phezu kwesi sizukulwana. Kumaphepha avulekileyo eLizwi eliNgcwele likaThixo, ukukhanya okuvela ezulwini kuthululelwe phezu kwehlabathi. Kodwa makukhunjulwe ukuba okukhona kukhulu ukukhanya okunikelwayo, kokukhona bukhulu ubumnyama babo bakugqwethayo bakwala.”

> “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.

> “Uphononongo lweBhayibhile olwenziwa ngomthandazo beluya kubonisa kumaProtestanti isimilo sokwenene sobupopu, luze lubenze bayicekise, bayiphephe; kodwa abaninzi bazizilumko kangaka ngokokwabo kangangokuba abaziva benesidingo sokumfuna uThixo ngokuthobeka ukuze bakhokelwe enyanisweni. Nangona beqhayisa ngokukhanyiselwa kwabo, abasazi zombini iZibhalo namandla kaThixo. Bamele babe nendlela ethile yokuthomalalisa izazela zabo, yaye bafuna oko kungoyena mncinane ngokwasemoyeni nokuzithoba. Oko bakunqwenelayo yindlela yokulibala uThixo eya kubonakala ngathi yindlela yokumkhumbula. Ubupopu bulungele kakuhle ukuhlangabezana neemfuno zabo bonke abo. Bulungiselelwe iindidi ezimbini zoluntu, ezibandakanya phantse ihlabathi lonke—abo bangathanda ukusindiswa ngokulunga kwabo, nabo bangathanda ukusindiswa ezonweni zabo. Nantsi imfihlelo yamandla abo.”

> “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.

> “Usuku bobumnyama obukhulu bengqondo bubonakalisiwe ukuba bulungele impumelelo yobupopu. Kusaza kubonakaliswa ukuba usuku lokukhanya okukhulu kwengqondo nalo ngokulinganayo lulungele impumelelo yabo. Kumaxesha adlulileyo, xa abantu babengenalo ilizwi likaThixo bengenaso nokwazi inyaniso, amehlo abo ayegqunywe, yaye amawaka abanjiswa, engawuboni umnatha owawolulelwe iinyawo zawo. Kolu luhlu lwezizukulwana zikhona ezininzi ezithi amehlo azo aphazanyiswe kukukhazimla kweengcinga zabantu, ‘inzululwazi ebizwa ngobuxoki;’ aziwuqondi umnatha, zize zingene kuwo ngokulula kanye ngokungathi zivalwe amehlo. UThixo wayemise ukuba amandla engqondo omntu agcinwe njengesipho esivela kuMdali wakhe, yaye asetyenziswe enkonzweni yenyaniso nobulungisa; kodwa xa ukukhukhumala nokulangazelela ukuphakama kugcinwa, yaye abantu bephakamisa ezabo iimfundiso ngaphezu kwelizwi likaThixo, ngoko ubukrelekrele bunokwenza umonakalo omkhulu ngakumbi kunokungazi. Ngaloo ndlela inzululwazi yobuxoki yale mihla, etshitshisa ukholo eBhayibhileni, iya kubonakala iphumelela kanye njengokuba kwaphumelela ukufihlwa kolwazi ekulungiseleleni indlela yokwamkelwa kobupopu, neendlela zabo ezinomtsalane, njengoko kwakunjalo ekuvuleni indlela yokukhuliswa kwamandla abo kumaXesha Obumnyama.”

> “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.

> “Kwiintshukumo eziqhubekayo ngoku eUnited States zokuzuzela amaziko nezithethe zecawa inkxaso karhulumente, amaProtestanti alandela emanyathelweni amaPapa. Hayi, ngaphezu koko, avulela ubupapa umnyango wokuba buphinde bufumane eMelika yamaProtestanti obo bukhosi buphezulu abaphulukana nabo kwiLizwe eliDala. Kanti ke into eyenza le ntshukumo ibe nentsingiselo enkulu ngakumbi yile nto yokuba eyona njongo iphambili ekujoliswe kuyo kukunyanzeliswa kokugcinwa kweCawa—isithethe esaphuma eRoma, nesithi bona sisimboli segunya labo. Ngumoya wobupapa—umoya wokuvumelana nezithethe zehlabathi, ukuhlonela izithethe zabantu ngaphezu kwemithetho kaThixo—ongena ngaphakathi kwiicawa zamaProtestanti uze uzikhokelele ekwenzeni kwaloo msebenzi mnye wokuphakanyiswa kweCawa athe ubupapa bawenza ngaphambi kwazo.”

> “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.

> “Ukuba umfundi angaziqonda iiarhente eziza kusetyenziswa kwimbambano esondeleyo ezayo, kufuneka nje alandele ingxelo yeendlela iRoma eyazisebenzisa ngenjongo efanayo kumaxesha adlulileyo. Ukuba efuna ukwazi indlela amaPapisti namaProtestanti amanyeneyo aya kuphatha ngayo abo bazilahlayo iimfundiso zawo, makabone umoya iRoma eyawubonakalisayo ngakuSabatha nakubakhuseli bayo.

> “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.

> “Izimiselo zobukumkani, amabhunga jikelele, nemithetho yebandla exhaswa ngamandla asehlabathini yaba ngamanyathelo awathi ngawo umthendeleko wobuhedeni wafikelela kwindawo yawo yembeko kwihlabathi lobuKristu. Umlinganiselo wokuqala osesidlangalaleni wokunyanzelisa ukugcinwa kweCawa yaba ngumthetho owamiselwa nguConstantine. (A.D. 321) Lo myalelo wawufuna ukuba abemi beedolophu baphumle “ngomhla ohloniphekileyo welanga,” kodwa wavumela abantu basemaphandleni ukuba baqhubeke nemisebenzi yabo yezolimo. Nangona wawusisigqibo sobuhedeni phantse ngokupheleleyo, wanyanzeliswa ngumlawuli emva kokwamkela kwakhe ubuKristu ngegama kuphela.

> “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.

> “Umyalelo wobukumkani, ungabi yinto eyoneleyo esimele igunya elivela kuThixo, uEusebius, ubhishophu owayefuna ubabalo lweenkosana, nowayengumhlobo osenyongweni nomncomi kaConstantine, waqhubela phambili ibango lokuba uKristu wayeyidlulisile iSabatha wayisa kwiCawa. Akukho bungqina bunye beZibhalo obuveliswayo ukungqina le mfundiso intsha. UEusebius ngokwakhe, engazi, uyakuvuma ukunganyani kwayo aze abonise ababhali bokwenene bolu tshintsho. Uthi, ‘Zonke izinto, nokuba yayiyintoni na eyayiluxanduva ukuyenza ngeSabatha, ezi sizidlulisele kuSuku lweNkosi.’—Robert Cox, Sabbath Laws and Sabbath Duties, iphepha 538. Kodwa impikiswano yeCawa, ingenasiseko njengoko yayinjalo, yasebenza ukukhuthaza abantu ukuba banyathele phantsi iSabatha yeNkosi. Bonke ababenqwenela ukuhlonitshwa lihlabathi bayamkela umthendeleko othandwayo ngabantu.”

> “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.

> “Njengoko upopu waqalisa ukuma ngokuzinzileyo, umsebenzi wokuphakanyiswa kweCawa waqhubekekiswa. Kangangexesha elithile abantu babesenza imisebenzi yezolimo xa bengayi ecaweni, yaye umhla wesixhenxe wawusathathwa njengeSabatha. Kodwa ngokuqhubekayo kwabakho utshintsho. Abo babekwizikhundla ezingcwele balelwa ukuba bagwebe nakweyiphi na imbambano yaseburhulumenteni ngeCawa. Kungekudala emva koko, bonke abantu, nokuba bakweliphi na inqanaba, bayalelwa ukuba bayeke imisebenzi eqhelekileyo, phantsi kwesohlwayo semali kubantu abakhululekileyo nangesohlwayo sokubethwa kubakhonzi. Emva koko kwamiselwa ukuba izityebi zohlwaywe ngokuphulukana nesiqingatha seempahla zazo; yaye ekugqibeleni, ukuba zisahleli zinenkani, zifanele ukwenziwa amakhoboka. Abantu abakumgangatho ophantsi babefanele ukubandezeleka ngokugxothwa ngonaphakade.”

> “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.

> “Imimangaliso nayo yabizelwa ukusetyenziswa. Phakathi kwezinye izimanga kwaxelwa ukuba, njengoko umlimi owayesele eza kulima intsimi yakhe ngeCawa wayecoca ikhuba lakhe ngentsimbi, loo ntsimbi yanamathela nkqi esandleni sakhe, waza wayiphatha ejikeleza nayo iminyaka emibini, ‘ngentlungu yakhe enkulu kakhulu nangehlazo lakhe.’—Francis West, Historical and Practical Discourse on the Lord’s Day, iphepha 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.

> “Kamva upopu wanika imiyalelo yokuba umbingeleli wepharishi abafundise abalumkise abo baphula iCawa, aze abanqwenelele ukuba baye ecaweni baze bathandaze, hleze bazizisele bona nabamelwane babo intlekele enkulu. Ibhunga lecawa laphakamisa ingxoxo ethi, ekubeni ibisetyenziswa kangaka ngokubanzi, kwanangeeProtestanti, yokuba ngenxa yokuba abantu babebethwe ngumbane ngoxa besebenza ngeCawa, imele ukuba iyiSabatha. ‘Kucacile,’ batsho abaphathi becawa, ‘ukuba yayinkulu kangakanani ingqumbo kaThixo phezu kokungayihoyi kwabo le mini.’ Kwaza kwenziwa isibheno sokuba ababingeleli nabalungiseleli, ookumkani neenkosana, nabo bonke abantu abathembekileyo, ‘basebenzise eyona mizamo yabo inkulu nenyameko ukuze le mini ibuyiselwe kwisidima sayo, yaye, ngenxa yodumo lobuKristu, igcinwe ngentobeko engakumbi kwixesha elizayo.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, iphepha 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.)

> Ekubeni izigqibo zamabhunga zinganelanga, kwacengwa amagunya orhulumente welizwe ukuba akhuphe ummiselo owawuya kubetha uloyiko ezintliziyweni zabantu, uze ubanyanzele ukuba bayeke ukusebenza ngeCawa. Kwisinodi eyabanjelwa eRoma, zonke izigqibo zangaphambili zaqinisekiswa kwakhona ngamandla nangobungangamsha obungakumbi. Zaye zafakwa nomthetho wecawe zaza zanyanzeliswa ngamagunya aseburhulumenteni phantse kulo lonke elasebuKristwini. (Bona uHeylyn, 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.

> “Kanti ke, ukungabikho kwegunya leZibhalo lokugcinwa kweCawa kwabangela ukuhlazeka okungelula. Abantu bayithandabuza ilungelo lootitshala babo lokubekela bucala isibhengezo esiqinisekileyo sikaYehova esithi, ‘Usuku lwesixhenxe luyiSabatha kaYehova uThixo wakho,’ ukuze bazukise usuku lwelanga. Ukuze kusalathwe ukuswela ubungqina beBhayibhile, kwafuneka ezinye iindlela. Ummeli onenzondelelo weCawa, owathi malunga nokuphela kwenkulungwane yeshumi elinesibini watyelela amabandla aseNgilani, waxhathiswa ngamangqina athembekileyo enyaniso; yaye iinzame zakhe zaba lilize kangangokuba wemka elo lizwe okwethutyana, waza wazama ukufuna indlela yokunyanzelisa iimfundiso zakhe. Ekubuyeni kwakhe, ukuswela kwazaliswa, yaye kwimisebenzi yakhe eyalandelayo wadibana nempumelelo enkulu ngakumbi. Weza ephethe umsongo owawusithi uvela kuThixo ngokwaKhe, nowawuqulethe umyalelo owawufuneka wokugcinwa kweCawa, kunye nezisongelo ezoyikekayo zokoyikisa abangathobeliyo. Olu xwebhu luxabisekileyo—olwalulubuxoki obuseludakeni kanye njengelo ziko lwaluxhasayo—kwathiwa lwawa ezulwini, lwaza lwafunyanwa eYerusalem, phezu kwesibingelelo sikaSt. Simeon, eGolgotha. Kodwa, enyanisweni, ibhotwe lobupopu eRoma yayililo elalisisiseko esaphuma kulo. Iinkohliso namaxwebhu obuxoki okuqhubela phambili amandla nokuchuma kwebandla ziye kuzo zonke izizukulwana zathathwa njengezisemthethweni ngolawulo lwabefundisi bobupopu.”

> “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.)

> “Incwadi esongiweyo yayikwalela ukusebenza ukususela kwiyure yesithoba, eyintsimbi yesithathu emva kwemini, ngoMgqibelo emva kwemini, kude kuse ngoMvulo; yaye igunya layo kwakusithiwa lingqinelwe yimimangaliso emininzi. Kwabikwa ukuba abantu abasebenza ngaphaya kwelo xesha limisiweyo babesotywa sisifo sokukhubazeka. Umgayi othile owazama ukugaya umbona wakhe wabona, endaweni yomgubo, kuphuma umpompo wegazi, yaye ivili lokusila lema, nangona kwakukho ukugxalathelana okunamandla kwamanzi. Umfazi owafaka intlama eziko wayifumana ingekavuthwa xa eyikhupha, nangona iziko lalishushu kakhulu. Omnye, owayelungise intlama ukuze ibhakwe ngeyure yesithoba, kodwa wagqiba kwelokuba ayibeke ecaleni kude kube ngoMvulo, wafumanisa, ngosuku olulandelayo, ukuba yenziwe izonka yaza yabhakwa ngamandla kaThixo. Indoda eyabhaka isonka emva kweyure yesithoba ngoMgqibelo yafumanisa, xa isiqhekeza ngentsasa elandelayo, ukuba kwaphuma igazi kuso. Ngaloo mabali ayintsomi angenangqondo, azezele ziinkolelo, abaxhasi beCawa bazama ukumisela ubungcwele bayo. (Bona Roger de Hoveden, Annals, vol. 2, pp. 526–530.)”

> “In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.

> “EScotland, njengaseNgilani, kwaqinisekiswa intlonelo engakumbi ngeCawa ngokuyidibanisa nenxalenye yeSabatha yamandulo. Kodwa ke ixesha ekwakufuneka ligcinwe lingcwele lahluka. Ummiselo ovela kukumkani waseScotland wabhengeza ukuba ‘uMgqibelo ukususela ngentsimbi yeshumi elinesibini emini kufuneka uthathelwe njengongcwele,’ nokuba akukho mntu, ukususela ngelo xesha kude kube nguMvulo kusasa, omele azibandakanye nemisebenzi yehlabathi.—Morer, amaphepha 290, 291.”

> “But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.

> “Kodwa nakuba kwakukho yonke imizamo yokumisela ubungcwele beCawa, amaPapi ngokwawo avuma esidlangalaleni igunya elivela kuThixo leSabatha nemvelaphi yobuntu yelo ziko elalithabathe indawo yayo. Ngenkulungwane yeshumi elinesithandathu ibhunga lobupapa lavakalisa ngokucacileyo lathi: ‘Mabakhumbule bonke amaKristu ukuba usuku lwesixhenxe lwangcwaliswa nguThixo, lwaza lwamkelwa lwagcinwa, kungekhona ngamaYuda kuphela, kodwa nangabo bonke abanye abazibanga benqula uThixo; nangona thina maKristu siyiguqulele iSabatha yabo kuSuku lweNkosi.’—Ibid., amaphepha 281, 282. Abo babedlala ngomthetho kaThixo babengengabo abangayaziyo indalo yomsebenzi wabo. Babezibeka ngabom ngaphezu koThixo.

> “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.

> “Umzekeliso obalaseleyo womgaqo-nkqubo waseRoma ngakubo abo bangavumelaniyo nayo wanikwa kutshutshiso olude nolunegazi lwamaWaldense, amanye awo ayengabagcini beSabatha. Abanye babandezeleka ngendlela efanayo ngenxa yokunyaniseka kwabo kumyalelo wesine. Imbali yamabandla aseTopiya naseAbyssinia ibaluleke ngokukodwa. Phakathi kobumnyama bamaXesha Obumnyama, amaKristu akuMbindi Afrika alahleka emehlweni aza alityalwa lihlabathi, yaye kangangeenkulungwane ezininzi ayonwabela inkululeko ekusebenziseni ukholo lwawo. Kodwa ekugqibeleni iRoma yeva ngobukho bawo, yaye umlawuli waseAbyssinia kungekudala wakhohliselwa ekubeni avume upopu njengommeli kaKristu. Kwalandela nezinye izivumelwano.”

> “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.

> “Kwakhutshwa umthetho owalela ukugcinwa kweSabatha phantsi kwezona zohlwayo ziqatha. (Bona uMichael Geddes, Church History of Ethiopia, amaphepha 311, 312.) Kodwa ubuzwilakhe bobupopu kungekudala baba yidyokhwe ecaphukisa ngokugqithisileyo, kangangokuba ama-Abyssinia azimisela ukuyaphula ayisuse ezintanyeni zawo. Emva komzabalazo owoyikekayo, amaRoma agxothwa kwimimandla yawo, yaza inkolo yamandulo yabuyiselwa. Iicawa zavuyela inkululeko yazo, yaye azizange ziyilibale imfundiso ezaziyifundile ngokuphathelele inkohliso, ubugqwidigqwidini, namandla olawulo olunguzwilakhe aseRoma. Ngaphakathi kobukumkani bawo obukude bodwa zaneliseka ukuhlala, zingaziwa kulo lonke elinye ihlabathi lobuKristu.

> “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.

> “Iicawa zaseAfrika zayigcina iSabatha njengoko yayigcinwa yicawa yobupapa phambi kokuwexuka kwayo ngokupheleleyo. Ngoxa zazigcina usuku lwesixhenxe ngokuthobela umthetho kaThixo, zaziyeka ukusebenza ngeCawa ngokungqinelana nesithethe secawa. Ekufumaneni amandla aphezulu, iRoma yayiyinyathele iSabatha kaThixo ukuze iphakamise eyayo; kodwa iicawa zaseAfrika, ezazifihlakele phantse iminyaka eliwaka, azizange zibe nesabelo koku kuwexuka. Xa zaziswe phantsi kolawulo lweRoma, zanyanzeliswa ukuba ziyibeke ecaleni eyinyaniso zize ziphakamise iSabatha yobuxoki; kodwa zathi zakuba ziphinde zafumana inkululeko yazo, zabuyela ekuthobeleni umthetho wesine.

> “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.

> “Ezi ngxelo zexesha eladlulayo zityhila ngokucacileyo ubutshaba beRoma ngakuSabatha yokwenyaniso nakubakhuseli bayo, kwakunye neendlela ezisetyenziswayo yiyo zokuhlonela elo ziko ilizisunguleyo. Ilizwi likaThixo lifundisa ukuba ezi meko ziya kuphindwa kwakhona xa amaRoma Katolika namaProtestanti eya kumanyana ekuphakamiseni iCawa.”

> “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.

> “Isiprofeto seSityhilelo 13 sibhengeza ukuba amandla amelwe lirhamncwa elineempondo ezifana nezemvana aya kwenza ukuba ‘umhlaba nabo bahlala kuwo’ banqule ubupopu—apha obufuziselwa lirhamncwa ‘elifana nengwe.’ Irhamncwa elineempondo ezimbini likwamele ukuthi ‘kwabahlala emhlabeni mabenzele umfanekiselo irhamncwa elo;’ yaye, ngaphezu koko, limisele bonke, ‘abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka,’ ukuba bamkele uphawu lwerhamncwa. ISityhilelo 13:11–16. Kubonisiwe ukuba iUnited States lingamandla amelwe lirhamncwa elineempondo ezifana nezemvana, nokuba esi siprofeto siya kuzaliseka xa iUnited States iya kunyanzelisa ukugcinwa kweCawa, leyo iRoma eyibanga njengokuvunywa okukhethekileyo kobungangamsha bayo. Kodwa kule ntlonipho inikelwa kubupopu iUnited States ayisayi kuba yodwa. Impembelelo yeRoma kumazwe awakha avuma ulawulo lwayo isekude kakhulu ekubeni itshatyalaliswe. Kwaye isiprofeto sixela kwangaphambili ukubuyiselwa kwamandla ayo. ‘Ndabona elinye lamakhanda aso ngokungathi lonzakalelwe ukufa; yaza inxeba layo elibulalayo laphiliswa: laza lonke ihlabathi lammangalela irhamncwa elo.’ Ivesi 3. Ukubethwa kwenxeba elibulalayo kubhekisa ekuweni kobupopu ngowe-1798. Emva koku, utsho umprofeti, ‘inxeba layo elibulalayo laphiliswa: laza lonke ihlabathi lammangalela irhamncwa elo.’ UPawulos uthetha ngokucacileyo ukuba ‘umntu wesono’ uya kuqhubeka ade afike umbonakalo wesibini. 2 Tesalonika 2:3–8. Kude kube sekupheleni kanye kwexesha uya kuqhuba umsebenzi wokulukuhla. Kwaye nombhali weSityhilelo uvakalisa, ekwabhekisa kubupopu, esithi: ‘Bonke abahlala phezu komhlaba baya kulinqula, abo amagama abo angabhalwanga encwadini yobomi.’ ISityhilelo 13:8. Kuzo zombini ihlabathi elidala nelitsha, ubupopu buya kwamkelwa ngentlonipho ehlawulwa kummiselo weCawa, oxhomekeke kuphela phezu kwegunya leBandla laseRoma.”

> “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.

> “Ukususela phakathi kwenkulungwane yeshumi elinesithoba, abafundi besiprofeto eUnited States baye banikela obu bungqina ehlabathini. Kwezi ziganeko zenzeka ngoku kubonakala inkqubela ekhawulezayo esingise ekuzalisekeni kwesi siprofeto. Kubafundisi bamaProtestanti kukho kwaloo mabango afanayo egunya elivela kuThixo okugcina iCawa, kwanokunqongophala okufanayo kobungqina beSibhalo, njengakwiinkokeli zopopu ezayila imimangaliso ukuze zithabathele indawo yomyalelo ovela kuThixo. Ibango lokuba imigwebo kaThixo ifikela abantu ngenxa yokwaphula kwabo iSabatha yeCawa, liya kuphindwa; sele liqalisa ukunyanzeliswa. Kwaye intshukumo yokunyanzelisa ukugcinwa kweCawa ikhawuleza ukufumana amandla.”

> “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?

> “Liyamangalisa ngobuqili bayo nobuqhetseba bayo iBandla laseRoma. Liyakwazi ukufunda oko kuseza kubakho. Lilinda ixesha lalo, libona ukuba amabandla amaProtestanti alihlonela ngokwamkela kwawo isabatha sobuxoki kwanokuba alungiselela ukuyinyanzelisa kanye ngeendlela ezazisetyenziswa lilo ngokwalo kwimihla eyadlulayo. Abo balukhanyelayo ukhanyiso lwenyaniso baya kusafuna uncedo lwala mandla azibiza ngokungaphazamisekiyo ukuze baphakamise iziko elavela kulo. Ukuba liya kuza ngokulungela kangakanani ukunceda amaProtestanti kulo msebenzi akukho nzima ukuqikelela. Ngubani na oqonda ngcono kunabakhokeli bopopu indlela yokujongana nabo bangathobeliyo ibandla?”

> “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.

> “ICawa lamaRoma Katolika, kunye nazo zonke iinkalo zalo ehlabathini liphela, lakha umbutho omnye omkhulu ophantsi kolawulo, nowenzelwe ukukhonza iimfuno, zesihlalo sobupopu. Izigidi ngezigidi zamalungu alo, kuwo onke amazwe omhlaba, zifundiswa ukuba zizibone zibotshiwe kukunyaniseka kupopu. Nokuba bubuni ubuzwe bazo okanye urhulumente wazo, zimele ukugqala igunya lecawa njengelingaphezu kwawo onke amanye. Nangona zinokufunga isifungo esibophelela ukunyaniseka kwazo kurhulumente, sekunjalo emva kwaso kukho isibhambathiso sokuthobela iRoma, esizikhululayo kuzo zonke izibophelelo ezichasene neemfuno zayo.

> “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.

> “Imbali ingqina iinzame zakhe zobuqhetseba nezingayekiyo zokuzingenisa kwimicimbi yeentlanga; yaye akuba efumene indawo yokuzimisa, aqhubele phambili iinjongo zakhe, kwanokuba oko kusisa entshabalalweni yookumkani nabantu. Ngonyaka ka-1204, uPopu Innocent III wafumana kuPeter II, ukumkani wase-Arragon, esi sifungo silandelayo singaqhelekanga: ‘Mna, Peter, ukumkani wama-Arragon, ndiyavuma yaye ndiyathembisa ukuba ndiya kuhlala ndithembekile yaye ndithobela inkosi yam, uPopu Innocent, abalandeli bakhe abangamaKatolika, neCawa yaseRoma, ndize ndigcine ngokuthembeka ubukumkani bam ekuthobeleni yena, ndikhusela ukholo lwamaKatolika, yaye nditshutshisa ukonakala kobuwexuki.’—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. Oku kuyavumelana namabango angamandla kamfundisi omkhulu waseRoma athi ‘kusemthethweni kuye ukugxotha abalawuli bobukhosi’ kwanokuthi ‘unako ukukhulula abemi ekunyanisekeni kwabo kubalawuli abangengamalungisa.’—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.

> “Kwaye makukhunjulwe oku, kukuzigwagwisa kweRoma ukuthi ayitshintshi naphakade. Imigaqo kaGregory VII nekaInnocent III isenguye kanye imigaqo yeCawa yamaRoma Katolika. Kwaye ukuba ibinamandla nje, ibiya kuyisebenzisa loo migaqo ngoku ngamandla afanayo njengakwinkulungwane ezadlulayo. AmaProtestanti azi kancinci kakhulu into abayenzayo xa ecela ukwamkela uncedo lweRoma emsebenzini wokuphakanyiswa kweCawa. Ngoxa exakekile ekuphumezeni injongo yawo, iRoma ijolise ekumiseleni kwakhona amandla ayo, ekubuyiseni ubukumkani bayo obalahlekayo. Makumiselwe kanye lo mgaqo eUnited States wokuba icawa inakho ukusebenzisa okanye ukulawula amandla orhulumente; wokuba imiqathango yonqulo inako ukunyanzeliswa ngemithetho yezoburhulumente; ngokufutshane, wokuba igunya lecawa nelorhulumente malongamele isazela, yaye uloyiso lweRoma kweli lizwe luqinisekile.

> “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.

> “Ilizwi likaThixo linike isilumkiso ngengozi esondelayo; maye lingahoywa, ihlabathi lamaProtestanti liya kwandula ke lazi ukuba ziyintoni na ngenene iinjongo zaseRoma, kuphela xa sekusele kulibazisekile ukuba lisinde emgibeni. Yena uthe cwaka uyakhula emandleni. Iimfundiso zakhe zisebenza impembelelo yazo ezindlwini zowiso-mthetho, emabandleni, nasezintliziyweni zabantu. Uyakha iimfumba zezakhiwo zakhe eziphakamileyo nezinkulu, ekusithekeni kweendawo ezingaphakathi kuzo apho iintshutshiso zakhe zangaphambili ziya kuphindwa khona. Ngobuqhophololo nangokungarhanelwa uyawaqinisa amandla akhe ukuze aqhubele phambili ezakhe iinjongo xa kufika ixesha lokuba ahlasele. Konke akulangazelelayo yindawo yokuxhamla, yaye le sele enikwa yona. Kungekudala siya kubona, size sikuve, ukuba yintoni injongo yecandelo laseRoma. Nabani na oya kukholwa aze alithobele ilizwi likaThixo, ngaloo nto uya kuzizuzela ukugculelwa nentshutshiso.” The Great Controversy, 563–581.

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