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# Panium - Number Three

IPhaniyumi — Inombolo Yesithathu

The Vision and the Appointed Time: A Prophetic Parallel

Umbono Nesikhathi Esimisiwe: Ukuhambisana Okungokwesiprofetho

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.

Umfanekiso wezintombi eziyishumi uphindwa ngokunembile, ngezwi nezwi, emlandweni wezinkulungwane eziyikhulu namashumi amane nane. UHabakuki isahluko sesibili wethula ingqikithi yalo mfanekiso lapho ukhomba umbono okhuluma ekugcineni.

> 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.

> Ngiyoma embhoshongweni wami, ngizimise embhoshongweni wokulinda, ngibheke ukubona ukuthi uzakuthini kimi, nokuthi mina ngizaphendulani lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace emibhalweni, ukuze ofundayo agijime ngawo. Ngokuba umbono useyisikhathi esimisiwe; kepha ekugcineni uyokhuluma, ungamanga: noma ubambezeleka, ulindele; ngokuba nakanjani uyakuza, awuyikubambezeleka. Bheka, umphefumulo wakhe ozikhukhumezayo awuqondile kuye; kepha olungileyo uyakuphila ngokukholwa kwakhe. UHabakuki 2:1–4.

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

Ivesi lamashumi amabili nesikhombisa likaDaniyeli ishumi nanye nalo likhomba “isikhathi esimisiweyo.”

> 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.

> Izinhliziyo zala makhosi omabili ziyakuba sezifisweni zokwenza okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kusezakuba ngesikhathi esimisiweyo. 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 ungowesikhathi “esimisiwe,” futhi amakhosi amabili anhliziyo yawo iwukwenza okubi nokukhuluma amanga etafuleni linye abonakalisa uphawu lwendlela lwesiprofetho olufika ngaphambi kokuba umbono “ukhulume.” Ngaphambi kwesikhathi esimisiwe amakhosi amabili akhuluma “amanga,” futhi lapho umbono ukhuluma ngesikhathi esimisiwe, awuqambi amanga. Isikhathi esimisiwe ngumthetho weSonto e-United States of America, futhi ukuhlangana etafuleni kuphawula ukuqala kwenkathi yesiprofetho. “Umbono” ugcwaliseka emlandweni emthethweni weSonto, kodwa umiswa ngaphambi komthetho weSonto. Lokhu kusobala, ngokuba abathembekileyo batshelwa ukuba balinde umbono, futhi batshelwa ukuba bamemezele umbono. Babengeke bakwazi ukuwumemezela ngaphambi kokugcwaliseka kombono uma umbono wawungakabi usumisiwe.

Jeremiah represents those who “wait” for the vision:

UJeremiya umelela labo “abalindela” 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 Jehova, wena uyazi; ngikhumbule, ungivakashele, ungiphindisele kwabangingizelayo; ungangisusi ngenxa yokubekezela kwakho; yazi ukuthi ngenxa yakho ngithwale ukusolwa. Amazwi akho atholakala, ngawadla; izwi lakho laba kimi yinjabulo nokuthokoza kwenhliziyo yami; ngokuba ngibizwa ngegama lakho, O Jehova Nkulunkulu wamabandla. Angihlalanga emhlanganweni wabahleki bosulu, futhi angithokozanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngokufutheka. Kungani ubuhlungu bami bungapheli, nesilonda sami singelapheki, esenqaba ukuphulukiswa? Ingabe uyakuba kimi ngokuphelele njengomqambimanga, nanjengamanzi aphelayo na? Ngakho-ke usho kanje uJehova: Uma ubuya, khona ngiyakukubuyisa, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Ngiyakukwenza kulaba bantu ube ludonga lwethusi oluqinile olubiyelweyo; bayakulwa nawe, kodwa abayikukunqoba; ngokuba mina nginawe ukukusindisa nokukukhulula, usho uJehova. Ngiyakukukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 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 weSonto e-USA yilapho uphawu “lokukhumbula” lubonakaliswa khona. Yilapho iSabatha, okumelwe ihlale ikhunjulwa, iba yindaba yokugcina yokuvivinywa. Yilapho isifebe saseTire, ebesesikhohliwe, sikhunjulwa khona. Yilapho uNkulunkulu ekhumbula izono zaseBabiloni futhi alinike isahlulelo esiphindwe kabili.

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 lwendlela lapho ukukhuluma kubekwe khona ngumthetho weSonto e-United States of America, ngoba lapho isilo somhlaba “sikhuluma” njengodrako. Kulolo phawu lwendlela olufanayo, imbongolo emgqeni wesiprofetho sikaBhalami “iyakhuluma.” Lapho uJohane uMbhapathizi ezalwa, uyise, uZakariya, owayevinjelwe ngokukaNkulunkulu ukuba angakhulumi, “uyakhuluma.”

> 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 ngosuku lwesishiyagalombili beza ukuzosoka umntwana; base bembiza ngoZakariya, ngegama likayise. Unina waphendula wathi: Qhabo; kodwa uzakubizwa ngoJohane. Base bethi kuye: Akakho noyedwa ezihlotsheni zakho obizwa ngaleli gama. Base benza izibonakaliso kuyise, befuna ukwazi ukuthi uthanda ukuba abizwe ngokuthini. Wacela ucwecwe lokubhala, waloba wathi: Igama lakhe linguJohane. Futhi bonke bamangala. Masinyane umlomo wakhe wavuleka, nolimi lwakhe lwakhululeka, wakhuluma, wadumisa uNkulunkulu. 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 weSonto e-USA isilonda esibulalayo sobupapa siyaphulukiswa, futhi uba ngumbuso wesishiyagalombili ophuma kweyisikhombisa, lapho i-USA, omongameli wayo uDonald Trump engumongameli wesishiyagalombili ophuma kwabayisikhombisa. Kuso leso sikhathi esifanayo abayinkulungwane eziyikhulu namashumi amane nane bayaphakanyiswa njengophawu. Abayinkulungwane eziyikhulu namashumi amane nane bayibandla lesishiyagalombili eliphuma kwayisikhombisa. Ngomthetho weSonto inani lesishiyagalombili liyagcizelelwa, futhi kwakungosuku lwesishiyagalombili lapho uJohane asokwa khona noZakariya wakhuluma. UZakariya usho ukuthi uNkulunkulu “ukhumbule.” Umthetho weSonto ungowamanga olingisa iSabatha leqiniso okwakufanele “likhunjulwe.” Ngomthetho weSonto isifebe saseThire “siyakhunjulwa.” Kungomthetho weSonto lapho uNkulunkulu “ekhumbula” khona izono zeBhabhiloni futhi ephinda kabili isahlulelo 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.”

UJeremiya umele labo abahlupheka ekudumazekeni kokuqala nalabo abalindela umbono owephuzayo. Umele abathembekileyo ababa ngumlomo kaNkulunkulu ngesikhathi esimisiwe lapho umbono ukhuluma futhi ungaqambi amanga. Umbono okhuluma ngesikhathi esimisiwe wandulelwa amakhosi amabili aqambelana amanga komunye nomunye etafuleni linye. Leso sehlakalo sandulela umthetho weSonto, ngakho-ke senzeka emlandweni wasePanium njengoba kubekiwe emavesini eshumi nantathu kuya kweleshumi nanhlanu, okuyisikhathi esifanayo lapho “abaphangi babantu” bemisa khona “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.

> Ngalezo zikhathi abaningi bayovukela inkosi yaseningizimu; nabaphangi babantu bakho bayoziphakamisa ukuze baqinise umbono; kodwa bayokuwa. 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.

“Abaphangi” yiRoma, futhi iRoma ezinsukwini zokugcina inguKatolika. Upapa uyawumisa umbono, futhi ukwenza lokho ngesikhathi esandulela umthetho weSonto ngokushesha. Ukwenza lokhu ngokungenelela empini yasePanium lapho uTrump enqoba khona uPutin. Leyo mpi yenzeka ngonyaka ka-200 BC, wona kanye unyaka lapho iRoma lobuqaba yangena khona emlandweni wesiprofetho. UPompey Omkhulu wanqoba iJerusalema ngo-63 BC. Lesi sehlakalo senzeka ngesikhathi somkhankaso wakhe eMpumalanga, lapho angenelela khona empini yombango phakathi kwabafowabo bakwaHasmonean, uHyrcanus II no-Aristobulus II. UPompey wasekela uHyrcanus II, wavimbezela iJerusalema, futhi ekugcineni walithatha idolobha emva kokuvinjezelwa kwezinyanga ezintathu. Lokhu kwaphawula ukuphela kokuzimela kwaseJudiya kanye nokuqala kokubuswa kweRoma phezu kwaleso sifunda, esagcina sesiba yisifundazwe ngaphansi kombuso waseRoma.

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.

Ngaphambi komthetho weSonto upapa uyangenela emlandweni ohlotshaniswa nempi yasePanium. Lapho engena emlandweni wesiprofetho, ukubonakala kwakhe kumisa umbono; umbono oyakube “ukhuluma” “ngesikhathi esimisiweyo” somthetho weSonto e-USA. “Umbono” owabambezela uyisiprofetho esahluleka esaphawula ukuqala kwesikhathi sokubambezeleka emfanekisweni wezintombi eziyishumi. Waphinde waphawula ukufika kwengelosi yesibili yezingelosi ezintathu zesAmbulo ishumi nane. Isiprofetho esahluleka esaletha isikhathi sokulinda, kanye nesikhuthazo sokuba “kulindwe” ukugcwaliseka kwaso, nakuba sabambezeleka.

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.

Emlandweni wamaMillerite isikhathi sokulibala saphela emhlanganweni wekamu lase-Exeter kusukela ngo-August 12 kuya ku-17, 1844. Ukudumala okwabangelwa yisibikezelo esahluleka, okwangenisa isikhathi sokulinda esasihloselwe ukuqedela isimilo ezigabeni ezimbili zezintombi, kwalandelwa yincazelo yesibikezelo esasike sahluleka ngaphambili. Incazelo yase-Exeter iveza imininingwane ehlobene nombono ngesikhathi ugcwaliseka. Izici ezifanayo zingabonakala futhi kuMathewu isahluko seshumi nesithupha, lapho uKristu wayisa abafundi Bakhe eKhesariya Filipi. Kusukela kuleso sikhathi kuya phambili uKristu wafundisa abafundi ngokuqondile lokho okwakuzokwenzeka esiphambanweni.

> 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.

> Kusukela kuleso sikhathi uJesu waqala ukukhombisa kubafundi bakhe ukuthi kumelwe aye eJerusalema, ahlupheke ngezinto eziningi kubadala nakubapristi abakhulu nababhali, abulawe, abese evuswa ngosuku lwesithathu. Mathewu 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 kuphawulwe ukuthi ivesi elisanda kucashunwa livela phakathi kokuthi uJesu ebonise ukuthi uPetru wayeqondiswe nguMoya oNgcwele ekumaziseni kwakhe uJesu njengoKristu, iNdodana kaNkulunkulu ophilayo. Khona-ke, lapho uKristu eqala ukubafundisa ngesiphambano esizayo, uPetru wawuphikisa lowo myalezo, futhi uKristu wabiza uPetru ngoSathane. Umyalezo owembulwa lapho umbono usumisiwe uveza izigaba ezimbili zabakhulekeli, zombili zimelwe nguPetru.

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.

ICaesarea Philippi yiPanium, futhi kokubili kuholela esikhathini esimisiwe sesiphambano emgqeni kaKristu, umhla ka-22 Okthoba 1844 emlandweni wamaMillerite, nomthetho weSonto namuhla. IPanium, iCaesarea Philippi, kanye nomhlangano wasenkambini wase-Exeter kuyisibonakaliso esifanayo sesiprofetho. Kukulesi sibonakaliso sesiprofetho lapho umbono umiswa khona ngokwethulwa kukapapa endabeni. Ukumiswa kombono kwandulela isikhathi esimisiwe, ngokuba iCaesarea Philippi yandulela isiphambano, umhlangano wasenkambini wase-Exeter wandulela umhla ka-22 Okthoba 1844, futhi iPanium ngo-200 BC yandulela ukunqotshwa kweJerusalema nguPompey ngo-63 BC. Esikhathini esithile ngaphambi komthetho weSonto e-USA upapa, oyisifebe saseTire, uzongena obala emlandweni wesiprofetho. Lapho enza kanjalo umbono uyamiswa.

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 umiswe empini yesithathu yommeleli yesahluko seshumi nanye. Impi yokuqala yommeleli ifanekisa impi yokugcina yommeleli, ngakho-ke impi yokugcina yommeleli iyoba nezimpawu ezifanayo zesiprofetho njengokuqala. Inkosi yaseningizimu, emelwe egameni elithi Vladimir, elisho umbusi womphakathi, ikhukhulwa isuswe ngomfelandawonye phakathi kukapapa nomongameli wase-USA. Upapa wokugcina uyoba ngowesishiyagalombili ophuma kwabayisikhombisa, ekugcwalisekeni kweSambulo ishumi nesikhombisa, futhi umongameli wokugcina uyoba ngowesishiyagalombili ophuma kwabayisikhombisa, kanjalo futhi nesibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane.

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.

Ubuhlobo phakathi kukapapa nomongameli ekuqaleni babuyi“mfelandawonye oyimfihlo,” futhi nomfelandawonye womongameli wesishiyagalombili nowokugcina nopapa uyakuba futhi “oyimfihlo,” ngokuba kulesi sikhathi isifebe saseThire ngokwesiprofetho “siyakhohlakala.” Umfelandawonye phakathi kukaReagan noPapa John Paul II wawuyimfihlo, kodwa ngesikhathi esifanayo upapa waba ubuso obaziwa kakhulu emhlabeni. Okuthiwa “kuyakhohlakala” mayelana nesifebe saseThire esiphinga nawo wonke amakhosi omhlaba kuyisici esithile sobupapa, esihlanganisa zonke izono zabo zibe ngaphansi kwesigaba esisodwa sokuhlubuka. Leso sici yisimangalo sebandla lamaKatolika “sokungaphambuki.” Leli qiniso libaluleke kakhulu ukuba libonwe kangangokuba manje ngizovala lesi sihloko ngesahluko esivela kuSister White. Siyoqhubeka nale migqa esihlokweni esilandelayo, kodwa njengoba nifunda isahluko esilandelayo esivela encwadini ethi The Great Controversy, khumbulani ukuthi cishe wonke amalungu ekhabhinethi kaTrump angamaRoma Katolika, exubene nobuPentekoste kanye nethonya elihlala likhona likaFranklin Graham osanda kubiza imikhuleko yomphakathi ngenxa yomphikukristu wesiprofetho seBhayibheli.

## “Liberty of Conscience Threatened

“Inkululeko Kanembeza Isengozini Umhlangano omkhulu wezinkolo olawula, kanye nelungelo lombuso lokuphoqelela ukugcina imiyalo yalo, kuyolandela ukucindezelwa nokushushiswa kwalabo bantu abambalwa abenqaba ukuvuma imikhuba ethandwayo. Ukucekelwa phansi kwenkululeko kukanembeza ngenxa yezinto ezingabalulekile kuye kwabonwa kakade. Ezikhathini zika-Esther kwabonakaliswa umoya ofanayo wokungabekezelelani. UHamani wamukelwa ngenhlonipho enkulu embusweni waseMede-Pheresiya, hhayi ngenxa yokuthi wayefanele ukuhlonishwa, kodwa ngenxa yokuthi inkosi yayimphakamisile kuleso sikhundla esiphakeme. Yayiyale ukuba bonke ababesebenzela inkosi bamkhothamele. Kodwa uMordekayi wenqaba ukudumisa umuntu uNkulunkulu ayenqabele ukumkhonza njengonkulunkulu. “Bonke izinceku zenkosi ebezisemasangweni enkosi zaguqa zakhothamela uHamani; ngokuba inkosi yayimyalele kanjalo. Kepha uMordekayi akazange aguqe, futhi akazange amkhothamele.” Esther 3:2. Indaba kaHamani noMordekayi ingumfanekiso womlando. Bonke abathi, ngenkonzo yokuthobela ukulondolozwa kweSabatha lamanga, bazidumisela ngokubeka phezulu usuku olumiswe ngumuntu wesono, bakhokhela inkokhelo kuRoma, futhi banikela umsebenzi wokuhlonipha lowo mandla azama ukumela uNkulunkulu. Kodwa labo abagcina usuku olukhunjulwa nguJehova njengesibonakaliso sobukhosi Bakhe obudaliweyo, ngaleyo ndlela bekhombisa ukwethembeka kwabo kuYena, bayofana noMordekayi, benqaba ukuhlonipha noma ukukhothamela noma yini ephakanyiswe esikhundleni sikaNkulunkulu ophilayo. Umoya kaHamani wokuziphakamisa ngaphezu kwabantu bakaNkulunkulu usaqhubeka ukhuthaza labo abagomela ukuhlonishwa nokubusa emkhakheni wezenkolo. Isimemezelo sokuhlonishwa kosuku lokuqala lwesonto ngokungabikho komthetho kaNkulunkulu odingayo sidonsa isinyathelo ngesinyathelo ekuphoqeleni. Futhi uma umthetho usuphoqelelwe futhi izwe selikhanyiselwe ngokuphathelene nesibopho seSabatha leqiniso, khona-ke noma ubani oyokwephula umyalo kaNkulunkulu, ukuze alalele isimiso esingenagunya eliphakeme kunelaseRoma, ngaleyo ndlela uyohlonipha upapa ngaphezu kukaNkulunkulu. Unika ukuhlonishwa kwakhe iRoma kanye namandla aqinisa isimiso esamiswe iRoma. Ukhonza isilo nomfanekiso waso. Njengokuba abantu benqaba umthetho uNkulunkulu awubiza ngokuthi uphawu lwamandla Akhe, futhi kunalokho behlonipha lokho iRoma ekukhethile njengophawu lobukhosi bayo, ngaleyo ndlela bayokwamukela uphawu lokwethembeka eRoma—“uphawu lwesilo.” Futhi kuze kube yilapho lendaba isibekwe ngokusobala phambi kwabantu, futhi balelekelwa ukuba bakhethe phakathi kwemiyalo kaNkulunkulu nemiyalo yabantu, yilapho kuphela labo abaqhubeka nokweqa umthetho abayokwamukela “uphawu lwesilo.””

> “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!

> “UbuRoma manje bubhekwa amaProthestani ngomusa omkhulu kakhulu kunaseminyakeni edlule. Kulawo mazwe lapho ubuKatolika bungabusi khona, nalapho abalandeli bopapa bethatha indlela yokuthobisa ukuze bathole ithonya, kukhona ukungakhathali okwandayo mayelana nezimfundiso ezihlukanisa amabandla aguquliwe nesigungu sobupapa; umbono uya ngokuya wamukeleka wokuthi, empeleni, asihluki kangako ezintweni ezisemqoka njengoba bekucatshangwa, nokuthi ukuvuma okuncane ngasohlangothini lwethu kuyosilethela ukuqondana okungcono neRoma. Kwakukhona isikhathi lapho amaProthestani ayebeka inani elikhulu enkululekweni kanembeza eyayithengwe ngenani elikhulu kangaka. Ayefundisa abantwana bawo ukuba bazonde ubuPapa futhi ayebambe ukuthi ukufuna ukuvumelana neRoma kwakuyoba ukungathembeki kuNkulunkulu. Kodwa imizwa eveziwayo manje yehluke kakhulu kangakanani!”

> “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.

> “Abavikeli bobupapa bathi ibandla lihlanjalaziwe, futhi izwe lamaProthestani lithambekele ekwamukeleni leso sitatimende. Abaningi baphikelela ngokuthi akulungile ukwahlulela ibandla lanamuhla ngezinyanyekayo nobuwula obabonakalisa ukubusa kwalo phakathi namakhulu eminyaka okungazi nobumnyama. Bayakuthethelela ukukhohlakala kwalo okwesabekayo njengomphumela wobulwane balezo zikhathi, futhi bancenga ngokuthi ithonya lempucuko yesimanje seliyiguqulile imizwa 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?

> “Ingabe laba bantu sebekhohliwe isimangalo sokungaphambuki esaphakanyiswa yila mandla azidlayo iminyaka engamakhulu ayisishiyagalombili? Kude nokuba lesi simangalo siyekwe, saqinisekiswa ngekhulu leshumi nesishiyagalolunye ngokugomela okukhulu kunanini ngaphambili. Njengoba iRoma ithi ‘ibandla alikaze laphambuka; futhi ngeke, ngokweMibhalo, liphambuke nanini’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ingazilahla kanjani izimiso ezabusa indlela yalo ezikhathini ezedlule?”

> “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 lobupapa alisoze layeka isimangalo salo sokungaphambuki. Konke elikwenzile ekushushiseni kwalo labo abenqaba izimfundiso zalo eziyizimiso, likubheka njengokulungele; pho belingeke yini liphinde lenze zona lezo zenzo ezifanayo, uma ithuba belingavela? Makenasuswe imingcele eselibekelwe yona manje nguhulumeni bezwe, iRoma ibuyiselwe futhi emandleni ayo angaphambili, khona-ke ngokushesha bekuyovuseleleka futhi ubudlova bayo nokushushisa 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 ukhuluma kanje ngesimo sobuholi besigungu sobupapa maqondana nenkululeko kanembeza, nangezingozi ezisongela ikakhulukazi i-United States ngenxa yokuphumelela kwenqubomgomo yalo: ‘Baningi abathambekele ekutheni noma yikuphi ukwesaba ubuRoma Katolika e-United States bakubheke njengobandlululo noma ubungane. Abanjalo ababoni lutho esimweni nasenkambweni yobuRoma oluphikisana nezikhungo zethu ezikhululekile, futhi ababoni lutho oluyisixwayiso ekukhuleni kwabo. Ake, ngakho-ke, siqale ngokuqhathanisa ezinye zezimiso eziyisisekelo zikahulumeni wethu nalezo zeSonto lamaKatolika.’”

> “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.’

> “UMthethosisekelo wase-United States uqinisekisa inkululeko kanembeza. Akukho lutho oluyigugu kakhulu noma oluyisisekelo kakhulu. UPapa Pius IX, eNcwadini yakhe Yomjikelezo yango-Agasti 15, 1854, wathi: ‘Izimfundiso ezingenangqondo neziphambukile, noma ukuhlokoma, okuvikela inkululeko kanembeza, kuyiphutha eliyisifo esibulalayo kakhulu—isifo, kunazo zonke ezinye, okufanele sesatshwe kakhulu embusweni.’ Lowo papa ofanayo, eNcwadini yakhe Yomjikelezo yango-Disemba 8, 1864, waqalekisa ‘labo abamemezela inkululeko kanembeza neyokukhonza ngokwenkolo,’ futhi ‘bonke abanjalo abagcizelela ukuthi ibandla alinakusebenzisa 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.’…

> “‘Isimo esithile seRoma e-United States asisho ukuguquka kwenhliziyo. Iyabekezelela lapho ingenamandla khona. Kuthi uMbhishobhi u-O’Connor: ‘Inkululeko yenkolo imane ibekezelelwa kuze kube yilapho okuphambene nayo kungafezwa ngaphandle kwengozi emhlabeni wamaKatolika.’ … Umbhishobhi omkhulu waseSt. Louis wake wathi: ‘Ukuhlubuka ekukholweni nokungakholwa kuyamacala; futhi emazweni obuKristu, njengase-Italy naseSpain, ngokwesibonelo, lapho bonke abantu bengamaKatolika, nalapho inkolo yamaKatolika iyingxenye ebalulekile yomthetho wezwe, kujeziswa njengamanye amacala.’ …

> “‘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 ukhadinali, umbhishobhi omkhulu, nombhishobhi eBandleni lamaKatolika wenza isifungo sokwethembeka kupapa, lapho kuvela khona la mazwi alandelayo: ‘Izihlubuki zenkolo, abahlukanisayo, nabavukeli enkosini yethu eshiwo ngenhla (upapa), noma kubalandeli bakhe abashiwo ngenhla, ngiyobashushisa ngawo wonke amandla ami, ngibamelane nabo.’—Josiah Strong, Our Country, isahl. 5, izig. 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.

> “Kuyiqiniso ukuthi kukhona amaKristu angempela enhlanganweni yamaRoma Katolika. Izinkulungwane kulelo bandla zikhonza uNkulunkulu ngokokukhanya okuhle kakhulu ezinakho. Azivunyelwa ukufinyelela ezwini laKhe, ngakho-ke aziqondi iqiniso. Azikaze zibone umehluko phakathi kwenkonzo ephuma enhliziyweni ephilayo nokuzungeza nje kwemikhuba nemikhosi yangaphandle. UNkulunkulu ubabheka ngesihe esinothando laba miphefumulo, njengoba ifundiswe enkolweni ekhohlisayo nenganelisi. Uyakwenza ukuba imisebe yokukhanya ingene ebumnyameni obukhulu obubazungezile. Uyobembulela iqiniso njengoba linjalo kuJesu, futhi abaningi bayakuma babe ngakubantu 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 njengohlelo abusavumelani neze nevangeli likaKristu manje kunanoma yisiphi esinye isikhathi sangaphambili emlandweni wabo. Amasonto amaProthestani asebumnyameni obukhulu, kungenjalo ayeyobona izibonakaliso zezikhathi. ISonto lamaRoma lifinyelela kude ezinhlelweni zalo nasezindleleni zalo zokusebenza. Lisebenzisa yonke imishini yokwelula ithonya lalo nokwandisa amandla alo lilungiselela ukungqubuzana okunesihluku nokuzimisela ukuze libuye lithathe ukulawula umhlaba, limise kabusha ukushushisa, futhi lichithe konke okwenziwe ubuProthestani. UbuKatolika buyazuza umhlabathi nxazonke zonke. Bheka ukwanda kwenani lamasonto alo nezindlu zalo zokukhulekela emazweni amaProthestani. Bheka ukuthandwa kwamakolishi alo nezikhungo zalo zokuqeqesha eMelika, okusekelwa kakhulu ngamaProthestani. Bheka ukukhula kwemikhuba yenkonzo egxile emasikweni eNgilandi nokuphambuka okuvame ukwenzeka kuya emabandleni amaKatolika. Lezi zinto kufanele zivuse ukukhathazeka kwabo bonke abaliguguza izimiso ezimsulwa zevangeli.”

> “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.

> “AmaProthestani adlaladlisile ngobupapa futhi ababonelela; enze ukuvumelana nokuyekethisa amaPapa uqobo amangala ukukubona futhi ahluleke ukukuqonda. Abantu bavala amehlo esimweni sangempela sobuRoma nasezingozini okufanele zesatshwe ekubuseni kwabo okuphezulu. Abantu badinga ukuvuswa ukuze bamelane nokuqhubekela phambili kwalesi sitha esiyingozi kakhulu enkululekweni yomphakathi neyenhlalo yenkolo.”

> “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.

> “Abaningi bamaProthestani bacabanga ukuthi inkolo yamaKatolika ayihehi nokuthi ukukhonza kwayo kuwumjikelezo oyisicefe, ongenancazelo wemikhosi. Lapha bayaphambuka. Nakuba ubuRoma busekelwe ekukhohliseni, abusibo ubuqili obuluhlaza nobudlabha. Inkonzo yenkolo yeSonto laseRoma iwumkhosi othinta kakhulu inhliziyo. Umbukiso walo omuhle ngokwedlulele nemikhosi yalo enesizotha kuthumba izinzwa zabantu, kuthulise izwi lokucabanga nelonembeza. Iso liyathakazelelwa. Amasonto amahle ngokubabazekayo, imibhikisho emikhulu, ama-altare egolide, izindawo ezingcwele ezihlotshiswe ngamatshe ayigugu, imidwebo ekhethwe ngobuciko, nokuqoshwa okubabazekayo kuthinta uthando lobuhle. Nendlebe nayo iyathunjwa. Umculo awunakuqhathaniswa. Imisindo enothile yesitho somculo esizwakala ngokujula, ihlangana nomnandi wamaculo amazwi amaningi njengoba kuzwakala kukhuphuka ngaphansi kwezingungu eziphakeme nasemaphaseji anezinsika emasontweni alo amakhulu, ayinakwehluleka ukugcwalisa ingqondo ngokwesaba nangokuhlonipha.”

> “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.

> “Lobu bukhazikhazi bangaphandle, ubukhosi, nemikhosi, okungamane kuhlekise ngokulangazelela komphefumulo oguliswa yisono, kuwubufakazi bokonakala kwangaphakathi. Inkolo kaKristu ayidingi ukuheha okunjalo ukuba iziphakamise. Ekukhanyeni okukhanya kusukela esiphambanweni, ubuKristu beqiniso bubonakala bumsulwa futhi buhle kangangokuthi akukho ukuhlobisa kwangaphandle okungakhuphula inani labo langempela. Yibuhle bobungcwele, umoya omnene nothuleyo, okuyigugu kuNkulunkulu.”

> “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.

> “Ukukhazimula kwesitayela akusona ngempela isibonakaliso semicabango emsulwa, ephakeme. Imiqondo ephakeme yobuciko, nokucwengeka okuntekenteke kokunambitha, kuvame ukuba khona ezingqondweni ezingezasemhlabeni nezinenkanuko. Kuvame ukusetshenziswa uSathane ukuba ahole abantu ekukhohlweni izidingo zomphefumulo, balahlekelwe ukubona ukuphila okuzayo, okungafi, baphambuke kuMsizi wabo ongenamkhawulo, baphilele leli zwe 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.

> “Inkolo yezinto zangaphandle iyathandeka enhliziyweni engakavuselelwa. Ubukhazikhazi nemikhosi yokukhonza kwamaKatolika kunamandla okuheha nokulumba, ngakho abaningi bayakhohliseka; baze babheke iBandla laseRoma njengalo kanye isango lasezulwini. Akekho ngaphandle kwalabo abamise izinyawo zabo ngokuqinile phezu kwesisekelo seqiniso, nezinhliziyo zabo zivuselelwe nguMoya kaNkulunkulu, ongangenwa yithonya lalo. Izinkulungwane ezingenalo ulwazi lukaKristu olususelwe ekuhlangenwe nakho siqu ziyoholeleka ekwamukeleni izimo zokumesaba uNkulunkulu ngaphandle kwamandla ako. Inkolo enjalo iyona kanye efiswa yizixuku.”

> “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.

> “Ukuzibiza kwebandla ngelungelo lokuthethelela kuholela umRoma Katolika ekuzizweni ekhululekile ukona; futhi nomthetho wokuvuma izono, ngaphandle kwawo intethelelo yalo inganikezwa, nawo uvame ukunika imvume ebubini. Lowo oguqayo phambi komuntu owileyo, avule ngokuvuma izono imicabango efihlakeleyo nemifanekiso yenhliziyo yakhe, uthobisa ubudoda bakhe futhi ehlisa wonke umuzwa omuhle womphefumulo wakhe. Ngokudalula izono zokuphila kwakhe kumpristi,—ongumuntu ofayo, onephutha, onesono, futhi kaningi ewonakaliswe yiwayini nokuxegiselwa ezinkanukweni,—izinga lakhe lesimilo liyehla, futhi ngenxa yalokho uyangcoliswa. Umcabango wakhe ngoNkulunkulu wehliselwa ekufaneni nobuntu obuwileyo, ngokuba umpristi umi njengommeleli kaNkulunkulu. Lokhu kuvuma okwehlisayo komuntu kumuntu kuyisiphethu esiyimfihlo lapho kugeleze khona okuningi kobubi obungcolisa umhlaba futhi obuwulungisela ukubhujiswa kokugcina. Nokho kulowo othanda ukuzitika, kumnandi kakhulu ukuvuma kumuntu ofayo ongumlingani wakhe kunokuvulela uNkulunkulu umphefumulo. Kuyamukeleka kakhulu esimweni sobuntu ukwenza izijeziso zokuphenduka kunokulahla isono; kulula kakhulu ukujezisa inyama ngengubo yamasaka, nangezimbabazane, nangamaketanga ahlabayo, kunokubethela izinkanuko zenyama esiphambanweni. Sinzima isijoka inhliziyo yenyama ezimisele ukusithwala kunokukhothamela ijoka likaKristu.

> “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.

> “Kukhona ukufana okumangalisayo phakathi kweBandla laseRoma nebandla lamaJuda ngesikhathi sokufika kukaKristu kokuqala. Ngenkathi amaJuda ayeyinyathela ngasese yonke imigomo yomthetho kaNkulunkulu, ngaphandle ayebambelele ngokuqinile ekugcinweni kwemiyalo yawo, ewuthwalisa izimfuno namasiko awenza ukulalela kube buhlungu futhi kube ngumthwalo onzima. Njengoba amaJuda ayethi ayawuhlonipha umthetho, kanjalo namaRoma athi ayayihlonipha isiphambano. Aphakamisa uphawu lokuhlupheka kukaKristu, kanti ezimpilweni zawo ayamphika Lowo esimmelelayo.”

> “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.

> “AmaPapa abeka iziphambano emasontweni awo, ema-altare awo, nasezingutsheni zawo. Yonke indawo kubonakala uphawu lwesiphambano. Yonke indawo sihlonishwa futhi siphakanyiswa ngaphandle. Kodwa izimfundiso zikaKristu zingcwatshwe ngaphansi kwenqwaba yamasiko angenangqondo, ukuhumusha kwamanga, nezimfuno eziqinile. Amazwi oMsindisi mayelana namaJuda anobandlululo asebenza ngamandla amakhulu nakakhulu kubaholi beSonto lamaRoma Katolika: ‘Babopha imithwalo esindayo, okunzima ukuyithwala, bayethwese abantu emahlombe; kodwa bona uqobo lwabo abayinyakazisi nangomunye weminwe yabo.’ Mathewu 23:4. Imiphefumulo enonembeza igcinwa ekwesabeni okuqhubekayo, yesaba ulaka lukaNkulunkulu othukuthele, kuyilapho abaningi bezikhulu zesonto bephila ngokunethezeka nangokuzitika kwenkanuko.”

> “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.

> “Ukukhulekelwa kwezithombe nezinsalela ezingcwele, ukunxuswa kwabangcwele, nokuphakanyiswa kukapapa kuyizindlela zikaSathane zokudonsela izingqondo zabantu kude noNkulunkulu nakuNdodana yaKhe. Ukuze afeze ukubhujiswa kwabo, uzama ukuphambukisa ukunaka kwabo kuYe okunguye yedwa abangathola ngaye insindiso. Uyobaqondisa kunoma iyiphi into engathathelwa indawo YoLowo othe: ‘Wozani kimi, nonke enikhandlekayo nenisindwayo, mina ngizoniphumuza.’ Mathewu 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.

> “Kuyimizamo kaSathane eqhubekayo ukuveza ngokungesilo iqiniso isimilo sikaNkulunkulu, imvelo yesono, nezindaba zangempela ezisengcupheni empikiswaneni enkulu. Ubuqili bakhe bunciphisa isibopho somthetho kaNkulunkulu futhi bunike abantu imvume yokona. Ngesikhathi esifanayo ubenza babambe imiqondo engamanga ngoNkulunkulu ukuze bambheke ngokwesaba nangenzondo kunokuba bambheke ngothando. Unya oluyingxenye yesimilo sakhe uqobo lubekwa kuMdali; lufakwa ezinhlelweni zenkolo futhi luvezwe ngezindlela zokukhonza. Kanjalo izingqondo zabantu ziyaphuphuthekiswa, futhi uSathane ubazuza babe ngamanxusa akhe okulwa noNkulunkulu. Ngemiqondo eyonakele ngezimpawu zobuNkulunkulu, izizwe zamahedeni zaholelwa ekukholweni ukuthi imihlatshelo yabantu yayidingeka ukuze kuqinisekiswe umusa wobuNkulunkulu; futhi unya olwesabekayo lwenziwe ngaphansi kwezinhlobo ezehlukene zokukhonza izithombe.”

> “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, lihlanganisa izimo zobuhedeni nobuKristu, futhi, njengobuhedeni, limelela kabi isimilo sikaNkulunkulu, selasebenzisa imikhuba enonya nephendulayo ngokufanayo. Ngezinsuku zokubusa kweRoma kwakukhona amathuluzi okuhlupha abantu ukuze baphoqeleke ukuba bavume izimfundiso zalo. Kwakukhona isigxobo salabo ababengavumi izimangalo zalo. Kwakukhona ukubulawa kwabantu ngobuningi ngezinga elingasoze laziwa kuze kube kwambulwa ekwahlulelweni. Izikhulu zebandla zafunda, ngaphansi kukaSathane inkosi yazo, ukusungula izindlela zokubangela ukuhlushwa okukhulu kakhulu ngangokunokwenzeka kodwa kungapheli ukuphila kwesisulu. Ezimweni eziningi leyo nqubo yesihogo yayiphindaphindwa kuze kufike emngceleni wokugcina wokukhuthazela komuntu, kwaze kwaba yilapho imvelo iyeka ukulwa, kanti ohluphekayo wamukela 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.

> “Sinjalo-ke isiphetho sabaphikisi baseRoma. Kwababeyinamathele yona yayinezijeziso zesishayo, zendlala ebulalayo, nezokuzincisha komzimba ngazo zonke izinhlobo ezicatshangelwayo, ezicasulayo nezidabukisa inhliziyo. Ukuze bazuze umusa weZulu, abaphendukayo baphula imithetho kaNkulunkulu ngokwephula imithetho yemvelo. Bafundiswa ukunqamula izibopho ayezimisiwe ukuze zibusise futhi zijabulise ukuhamba komuntu emhlabeni. Amathuna esonto aqukethe izigidi zezisulu ezachitha ukuphila kwazo emizamweni eyize yokunqoba imizwa yazo yemvelo, yokucindezela, njengokucasulayo kuNkulunkulu, yonke imicabango nemizwa yozwelo kubanye 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.

> “Uma sifisa ukuqonda unya oluqinile lukaSathane, olwabonakaliswa amakhulu eminyaka, hhayi phakathi kwalabo abangakaze bezwe ngoNkulunkulu, kodwa enhliziyweni uqobo lwayo nakuyo yonke imikhawulo yeLobukrestu, sidinga kuphela ukubheka umlando wobuRoma. Ngalo lolu hlelo olukhulu kangaka lokukhohlisa inkosi yobubi ifeza injongo yayo yokuletha ihlazo kuNkulunkulu nosizi kumuntu. Futhi njengoba sibona indlela aphumelela ngayo ekuzifihleni nasekufezeni umsebenzi wakhe ngabaholi bebandla, singaqonda kangcono ukuthi kungani enenzondo enkulu kangaka ngeBhayibheli. Uma leyo Ncwadi ifundwa, umusa nothando lukaNkulunkulu kuyokwambulwa; kuyobonakala ukuthi akabeki phezu kwabantu noyedwa wale mithwalo esindayo. Konke akucelayo yinhliziyo ephukileyo nedabukileyo, 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 akanikezi nasinye isibonelo ekuphileni kwaKhe sokuba amadoda nabesifazane bazivalele ezindlini zezindela ukuze balungiselwe izulu. Akakaze afundise ukuthi uthando nozwelo kufanele kucindezelwe. Inhliziyo yoMsindisi yayichichima uthando. Lapho umuntu esondela kakhulu ekupheleleni kokuziphatha, kuba bukhali kakhulu ukuzwela kwakhe, kuba qatha kakhulu ukuqonda kwakhe isono, futhi kuba kujule kakhulu ukuzwelana kwakhe nabahluphekayo. Upapa uzisho ukuthi ungummeli kaKristu; kodwa isimilo sakhe simelana kanjani naleso soMsindisi wethu? Wake uKristu waziwa ngokunikela abantu ejele noma ekuhlushweni ngenxa yokuthi abazange bamkhonze njengeNkosi yezulu na? Izwi laKhe lake lezwa ligweba ukufa labo abangamemukelanga na? Lapho edeleywa ngabantu bomuzi othile waseSamariya, umphostoli uJohane wagcwala ukuthukuthela, wayesebuza: ‘Nkosi, uyathanda yini ukuba siyale umlilo wehle ezulwini, ubaqede, njengoba no-Eliya enza?’ UJesu wabheka umfundi waKhe ngozwelo, wakhuza umoya wakhe ononya, ethi: ‘INdodana yomuntu ayizelanga ukubhubhisa imiphefumulo yabantu, kodwa ukuyisindisa.’ Luka 9:54, 56. Yeka ukuthi uhluke kangakanani emoyeni owabonakaliswa nguKristu lowo womuntu ozibiza ngokuthi ungummeli 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 manje liziveza emhlabeni ngokubukeka okuhle, lifihla umlando walo wonya olwesabekayo ngezizathu zokuzithethelela. Lizembathise izambatho ezifana nezikaKristu; kodwa aliguqukile. Yonke imigomo yobupapa eyayikhona ezikhathini ezedlule ikhona nanamuhla. Izimfundiso ezasungulwa ezikhathini zobumnyama obukhulu zisabanjwa nanamuhla. Makungabikho ozikhohlisayo. Ubupapa amaProthestani asemanje alungele kangaka ukubuhlonipha yibo kanye obabubusa umhlaba ezinsukwini zoGuquko, lapho amadoda kaNkulunkulu ema, ebeka ukuphila kwawo engozini, ukuze adalule ububi balo. Busenakho ukuziqhenya okufanayo nokuziphakamisa ngokuzidla okwabusa phezu kwamakhosi nezikhulu, futhi kwazibanga amalungelo kaNkulunkulu. Umoya walo awunasihawu futhi awubusi ngonya kancane manje kunangesikhathi buchoboza inkululeko yabantu futhi bubulala 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?

> “Ubupapa buyikho impela lokho isiprofetho esathi buyoba yikho, ukuhlubuka kwezikhathi zokugcina. 2 Thesalonika 2:3, 4. Kuyingxenye yenqubo yabo ukuzithathela isimilo esiyokwazi kakhulu ukufeza inhloso yabo; kodwa ngaphansi kokubonakala okuguquguqukayo kachameleon kufihlwe ubuthi obungaguquki benyoka. ‘Ukholo alufanele lugcinwe nabahlubuki, noma nabantu abasolwa ngokuhlubuka’ (Lenfant, ivolumu 1, ikhasi 516), kusho yena. Ingabe la mandla, umlando wawo weminyaka eyinkulungwane ulotshwe egazini labangcwele, manje azovunywa njengengxenye 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.

> “Akusikho ngaphandle kwesizathu ukuthi emazweni obuProthestani kuye kwavezwa umbono wokuthi ubuKatolika abusehlukani kakhulu nobuProthestani njengasezikhathini zangaphambili. Kube khona uguquko; kodwa lolu guquko alukho ebupapeni. Ngempela ubuKatolika bufana kakhulu nengxenye enkulu yobuprothestani obukhona manje, ngoba ubuProthestani sebehlile kakhulu kusukela ezinsukwini zabaGuquli.

> “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.

> “Njengoba amabandla amaProthestani ebefuna ukuthandwa yizwe, umusa wamanga uphuphuthekisile amehlo awo. Awaboni ukuthi akulungile yini ukukholelwa okuhle ngabo bonke ububi, futhi njengomphumela ongenakugwenywa, ekugcineni ayokholwa ububi ngakho konke okuhle. Esikhundleni sokuma evikela ukholo olwake lwanikelwa kwabangcwele, manje, kungathi kunjalo, ayaxolisa eRoma ngenxa yombono wawo ongenamusa ngayo, ecela intethelelo ngobandlululo bawo.”

> “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.

> “Isigaba esikhulu, ngisho naphakathi kwalabo ababheka ubuRoma bamaKatolika bengabuthandi, asiboni kakhulu ubungozi obuvela emandleni nasethonyeni balo. Abaningi bagcizelela ukuthi ubumnyama bengqondo nobokuziphatha obabubusa ngeNkathi Ephakathi bakhuthaza ukusabalala kwezimfundiso zalo, izinkolelo-ze zalo, nokucindezela kwalo, nokuthi ukuhlakanipha okukhulu kwezikhathi zanamuhla, ukusabalala kolwazi ngokujwayelekile, kanye nokwanda komoya wenkululeko ezindabeni zenkolo, kuvimbela ukuvuselelwa kokungabekezeleli nobushiqela. Umqondo wona nje wokuthi isimo esinjalo sezinto siyoba khona kule nkathi ekhanyiselwe kangaka uyahlekiswa. Kuyiqiniso ukuthi ukukhanya okukhulu, ngokwengqondo, ngokokuziphatha, nangokwenkolo, kukhanyisela lesi sizukulwane. Emakhasini avulekile eZwi eliNgcwele likaNkulunkulu, ukukhanya okuvela ezulwini kuye kwakhanyiselwa umhlaba. Kodwa kufanele kukhunjulwe ukuthi lapho kukhulu khona ukukhanya okunikeziwe, kuba bukhulu kangako nobumnyama balabo abakuphendukezelayo nabakulahlayo.”

> “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.

> “Ukutadisha iBhayibheli ngomthandazo kungabonisa amaProthestani isimilo sangempela sobupapa futhi kubenze babuzonde futhi babugweme; kodwa abaningi bahlakaniphile kangaka ekuzidumbeni kwabo uqobo kangangokuba abazizwa benesidingo sokufuna uNkulunkulu ngokuzithoba ukuze baholelwe eqinisweni. Nakuba bezigqaja ngokukhanyiselwa kwabo, abayazi imiBhalo namandla kaNkulunkulu. Kudingeka babe nendlela ethile yokuthulisa onembeza babo, ngakho bafuna lokho okungokomoya kancane kakhulu futhi okuthobisa kakhulu kancane. Lokho abakufisayo kuyindlela yokukhohlwa uNkulunkulu ebe ibonakala njengendlela yokumkhumbula. Ubupapa bufaneleka kahle ukuhlangabezana nezidingo zabo bonke laba. Bulungele izigaba ezimbili zesintu, ezihlanganisa cishe umhlaba wonke—labo abafuna ukusindiswa ngemisebenzi yabo emihle, nalabo abafuna ukusindiswa besesezonweni zabo. Nansi imfihlo 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 lobumnyama obukhulu bengqondo lukhonjiswe njengoluvuna ukuphumelela kobupapa. Kuyobuye kubonakaliswe ukuthi usuku lokukhanya okukhulu kwengqondo nalo luvuna ngokulinganayo ukuphumelela kwabo. Ezikhathini ezedlule, lapho abantu babengenalo izwi likaNkulunkulu futhi bengenalo ulwazi lweqiniso, amehlo abo ayesithelisiwe, futhi izinkulungwane zabanjwa ogibeni, zingaboni inetha elalisakazelwe izinyawo zazo. Kulesi sizukulwane baningi amehlo abo aphuphuthekiswa ukukhazimula kwemibono yabantu, ‘isayensi ebizwa ngamanga ngalelo gama;’ abalinaki inetha, futhi bangena kulo kalula njengokungathi amehlo abo asongwe. UNkulunkulu wahlela ukuba amandla omqondo womuntu agcinwe njengesipho esivela kuMdali wakhe futhi asetshenziswe enkonzweni yeqiniso nokulunga; kodwa lapho ukuziqhenya nokulangazelela ukuphakama kugcinwa, futhi abantu bephakamisa izimfundiso zabo ngaphezu kwezwi likaNkulunkulu, khona-ke ukuhlakanipha kungafeza umonakalo omkhulu kakhulu kunokungazi. Kanjalo isayensi yamanga yanamuhla, ecekela phansi ukukholwa eBhayibhelini, iyoba yimpumelelo ekulungiseleleni indlela yokwamukelwa kobupapa, nezinhlobo zabo ezithandekayo, njengoba nje ukugodlwa kolwazi kwaphumelela ekuvuleni indlela yokukhuliswa kwamandla abo eNkathini Yobumnyama.”

> “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.

> “Ezinyakazweni eziqhubekayo manje e-United States zokuzuzela izikhungo nemikhuba yebandla ukwesekwa nguhulumeni, amaProthestani alandela ezinyathelweni zamaPapalist. Cha, ngaphezu kwalokho, avulela upapa umnyango ukuba aphinde azuze eMelika yamaProthestani ubukhosi obukhulu alahlekelwa yibo eZweni Elidala. Futhi lokho okunikeza le nhlangano ukubaluleka okukhulu kakhulu yileli qiniso lokuthi inhloso enkulu ecatshangwayo ukuphoqelelwa kokugcinwa kweSonto—umkhuba owaqala neRoma, futhi eyiwuthatha njengophawu lwegunya layo. Ngumoya wobupapa—umoya wokuvumelana nemikhuba yezwe, ukuhlonishwa kwamasiko abantu ngaphezu kwemiyalo kaNkulunkulu—ongena wagcwala emabandleni amaProthestani futhi uwaholela ukuba enze wona lowo msebenzi wokuphakanyiswa kweSonto ubupapa osebuwenzile ngaphambi kwawo.”

> “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.

> “Uma ofundayo efisa ukuqonda izindlela ezizosebenza empini esizayo maduze, makalandelisise umlando wezindlela iRoma eyazisebenzisa ukuze ifinyelele yona leyo nhloso ezikhathini ezadlulayo. Uma efisa ukwazi ukuthi amaPapa namaProthestani abumbene ayobaphatha kanjani labo abenqaba izimfundiso zabo, makabone umoya iRoma eyawubonakalisa maqondana neSabatha nalabo abayivikelayo.

> “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.

> “Izimemezelo zobukhosi, imikhandlu emikhulu, nemithetho yesonto esekelwe ngamandla ombuso kwaba yizinyathelo umkhosi wobuhedeni owafinyelela ngazo esikhundleni sawo sodumo ezweni lobuKristu. Isinyathelo sokuqala somphakathi esaphoqelela ukugcinwa kweSonto kwakuwumthetho owamiswa nguConstantine. (A.D. 321) Lesi simemezelo sasidinga ukuba abahlali basemadolobheni baphumule ‘ngosuku oluhloniphekile lwelanga,’ kodwa savumela abasemaphandleni ukuba baqhubeke nemisebenzi yabo yezolimo. Nakuba empeleni wawungumthetho wobuhedeni, waphoqelelwa ngumbusi ngemva kokwamukela 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.

> “Ngenxa yokuthi umyalo wobukhosi wawungelona ibambela elanele legunya likaNkulunkulu, u-Eusebius, umbhishobhi owayefuna umusa wezikhulu, nowayengumngane okhethekile nomkhohlisi kaConstantine, waqhubekisela phambili isimangalo sokuthi uKristu wayedlulisele iSabatha eSontweni. Akukho nesisodwa isifakazelo seMibhalo esalethwa njengobufakazi bale mfundiso entsha. U-Eusebius uqobo, enganakile, uyavuma ubuxoki bayo futhi ukhomba kubabhali bangempela balolu shintsho. “Zonke izinto,” esho, “noma yini eyayiwumsebenzi okufanele wenziwe ngeSabatha, lezi sizidlulisele oSukwini lweNkosi.”—Robert Cox, Sabbath Laws and Sabbath Duties, ikhasi 538. Kodwa impikiswano yeSonto, yize yayingenasisekelo, yasebenza ukuqinisa abantu ekunyatheleni iSabatha leNkosi. Bonke ababefisa ukuhlonishwa yizwe balamukela leli dili elathandwayo.”

> “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.

> “Njengoba ubupapa baqiniswa ngokuqinile, umsebenzi wokuphakanyiswa kweSonto waqhubekiswa. Isikhathi esithile abantu babeqhubeka nemisebenzi yezolimo lapho bengayi enkonzweni, futhi usuku lwesikhombisa lwalusabhekwa njengeSabatha. Kodwa kancane kancane kwenziwa uguquko. Labo abasezikhundleni ezingcwele benqatshelwa ukwahlulela kunoma iyiphi impikiswano yomphakathi ngeSonto. Kungakabiphi, bonke abantu, kungakhathaliseki isikhundla sabo, bayalwa ukuba bayeke umsebenzi ojwayelekile, behlawuliswa uma bengabakhululekileyo, kuthi izinceku zona zishaywe ngemivimbo. Kamuva kwanqunywa ukuba abacebile bajeziswe ngokulahlekelwa ingxenye yefa labo; futhi ekugcineni, ukuthi uma besalokhu benenkani, kufanele benziwe izigqila. Abasezigabeni eziphansi kwakufanele bahlupheke ngokudingiselwa phakade.

> “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.

> “Izimangaliso nazo zabizelwa ekusetshenzisweni. Phakathi kwezinye izimangaliso kwabikwa ukuthi, njengoba umlimi owayeselungele ukulima insimu yakhe ngeSonto ehlanza igeja lakhe ngensimbi, leyo nsimbi yanamathela yaqina esandleni sakhe, futhi iminyaka emibili wayeyihamba nayo, ‘kwaba ubuhlungu obukhulu kakhulu nehlazo kuye.’—Francis West, Historical and Practical Discourse on the Lord’s Day, ikhasi 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.

> “Kamuva kamuva upapa wanikeza iziyalezo zokuthi umpristi wesifunda kufanele axwayise abephula iSonto, futhi abafisele ukuya esontweni nokusho imikhuleko yabo, funa bazilethele bona nomakhelwane babo inhlekelele enkulu. Umkhandlu wesonto waletha phambili le mpikiswano, esesetshenziswe kabanzi kangaka, ngisho nangamaProthestani, yokuthi ngenxa yokuba abantu babeshaywe umbani ngesikhathi besebenza ngeSonto, kufanele ukuthi lona kube yiSabatha. ‘Kusobala,’ kusho izikhulu zesonto, ‘ukuthi intukuthelo kaNkulunkulu yayinkulu kangakanani phezu kokungalinaki kwabo lolu suku.’ Kwase kwenziwa isinxuso sokuthi abapristi nabefundisi, amakhosi nezikhulu, nabo bonke abantu abakholwayo ‘basebenzise yonke imizamo nokunakekela kwabo ukuze lolu suku lubuyiselwe esithunzini salo, futhi, ngenxa yedumela lobuKristu, lugcinwe ngokuzinikela okukhulu kakhulu esikhathini esizayo.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, ikhasi 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.)

> “Izinqumo zemikhandlu sezibonakale zinganele, kwancengelwa iziphathimandla zombuso ukuba zikhiphe umyalo owawuyoshaya uvalo ezinhliziyweni zabantu futhi ubaphoqe ukuba bayeke ukusebenza ngeSonto. Emhlanganweni wesinodi owabanjelwa eRoma, zonke izinqumo zangaphambili zaqinisekiswa futhi ngamandla amakhulu nangokuhlonipheka okukhulu. Zabuye zafakwa emthethweni webandla futhi zaphoqelelwa iziphathimandla zombuso cishe kulo lonke elaseLobukrestu. (Bheka Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)”

> “Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.

> Nokho ukungabikho kwegunya lemiBhalo lokugcinwa kweSonto kwabangela ukuhlazeka okungekuncane. Abantu babebuza ilungelo lothisha babo lokubeka eceleni isimemezelo esiqondile sikaJehova, esithi, “Usuku lwesikhombisa luyiSabatha likaJehova uNkulunkulu wakho,” ukuze bahloniphe usuku lwelanga. Ukuze kuvalwe lesi sikhala sobufakazi beBhayibheli, kwakudingeka ezinye izindlela. Ummeli oshisekayo weSonto, owathi ngasekupheleni kwekhulu leshumi nambili wavakashela amabandla aseNgilandi, wamelana naye ofakazi abathembekile beqiniso; futhi imizamo yakhe yaba yize kangangokuba wasuka kulelo zwe okwesikhashana waqala ukufuna enye indlela yokuphoqelela izimfundiso zakhe. Lapho ebuya, leso sikhala sase sigcwalisiwe, futhi emsebenzini wakhe owalandela wahlangabezana nempumelelo enkulu. Weza ephethe umqulu owawuthi uvela kuNkulunkulu uqobo, owawuqukethe umyalo odingekayo wokugcinwa kweSonto, kanye nezinsongo ezesabekayo zokwesabisa abangawulaleli. Lo mbhalo oyigugu—inkohliso embi njengaso leso simiso owawusisekela—kwathiwa wawile ezulwini futhi watholakala eJerusalema, phezu kwe-altare likaSt. Simeon, eGolgotha. Kodwa eqinisweni, isigodlo sobupapa eRoma sasiyiso isizinda owaphuma kuso. Ubuqili nokwenziwa kwemibhalo-mbumbulu ukuze kuthuthukiswe amandla nokuchuma kwesonto, kuzo zonke izinkathi, kuye kwabhekwa njengokusemthethweni yisigungu sobuholi bobupapa.

> “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.)

> “Umqulu wawenqabela umsebenzi kusukela ngehora lesishiyagalolunye, okuyinsimbi yesithathu ntambama, ngoMgqibelo ntambama, kuze kube ukuphuma kwelanga ngoMsombuluko; futhi kwathiwa igunya lawo liqinisekiswe yizimangaliso eziningi. Kwabikwa ukuthi abantu abasebenza bedlula ihora elimisiwe bashaywa ukukhubazeka. Umgayi othile owazama ukugaya ummbila wakhe wabona, esikhundleni sikafulawa, kuqhuma isifufula segazi, futhi isondo lokugaya lama, naphezu kokugeleza okunamandla kwamanzi. Owesifazane othile owafaka inhlama kuhhavini wayithola ingakavuthwa lapho eyikhipha, nakuba uhhavini wawushisa kakhulu. Omunye, owayelungise inhlama ukuze ibhakwe ngehora lesishiyagalolunye, kodwa wanquma ukuyibeka eceleni kuze kube uMsombuluko, wathola, ngakusasa, ukuthi yayenziwe yaba yizinkwa futhi yabhakwa ngamandla kaNkulunkulu. Indoda eyabhaka isinkwa emva kwehora lesishiyagalolunye ngoMgqibelo yathola ukuthi, lapho isihlephula ngakusasa ekuseni, kwaphuma igazi kuso. Ngalezi ziqanjiwe eziyize neziyinkolelo-ze abameli beSonto babefuna ukusungula ubungcwele balo. (Bheka uRoger de Hoveden, Annals, vol. 2, kk. 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, njengaseNgilandi, ukuhlonishwa okukhulu kweSonto kwaqinisekiswa ngokuhlanganisa nalo ingxenye yeSabatha lasendulo. Kodwa isikhathi okwakufanele sigcinwe singcwele sasingefani. Isimemezelo senkosi yaseScotland sathi, ‘uMgqibelo kusukela ngehora leshumi nambili emini kufanele uthathwe njengongcwele,’ nokuthi akukho muntu, kusukela kuleso sikhathi kuze kube uMsombuluko ekuseni, okufanele azibandakanye emisebenzini yezwe.—Morer, amakhasi 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 nokho, naphezu kwayo yonke imizamo yokumisa ubungcwele beSonto, amaPapa uqobo avuma obala igunya elingcwele leSabatha nomsuka wobuntu besimiso esasiyisusele esikhundleni. Ekhulwini leshumi nesithupha umkhandlu wobupapa wamemezela ngokusobala wathi: ‘Mabakhumbule bonke amaKristu ukuthi usuku lwesikhombisa lwangcweliswa nguNkulunkulu, futhi lwamukelwa futhi lwagcinwa, hhayi ngamaJuda kuphela, kodwa nangabo bonke abanye abathi bakhonza uNkulunkulu; nakuba thina maKristu siguqule iSabatha labo saba uSuku lweNkosi.’—Ibid., amakhasi 281, 282. Labo ababengcolisa umthetho kaNkulunkulu babengalwazi uhlobo lomsebenzi wabo. Babezimisa ngamabomu ngaphezu kukaNkulunkulu.

> “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.

> “Umfanekiso ogqamile wenqubomgomo yaseRoma maqondana nalabo abangavumelani nayo wabonakala ekuhlushweni okude nokwagcwala igazi kwamaWaldense, abanye babo ababegcina iSabatha. Abanye bahlupheka ngendlela efanayo ngenxa yokwethembeka kwabo emyalweni wesine. Umlando wamabandla ase-Ethiopia nase-Abyssinia ubaluleke ngokukhethekile. Phakathi kobumnyama beNkathi Yobumnyama, amaKristu ase-Afrika Ephakathi ayengasabonwa futhi ayesekhohliwe yizwe, futhi amakhulu amaningi eminyaka ajabulela inkululeko ekwenzeni ukholo lwawo. Kodwa ekugcineni iRoma yezwa ngobukhona bawo, futhi umbusi wase-Abyssinia washeshe wakhohliseka ukuba avume upapa njengommeli kaKristu. Kwalandela nokunye ukuvuma.”

> “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.

> “Kwakhishwa isimemezelo esenqabela ukugcinwa kweSabatha ngaphansi kwezinhlawulo ezinzima kakhulu. (Bheka kuMichael Geddes, Church History of Ethiopia, amakhasi 311, 312.) Kodwa ubushiqela bobupapa ngokushesha baba yijoka elicindezela kabuhlungu kangangokuthi abase-Abyssinia bazimisela ukulihlephula ezintanyeni zabo. Emva komzabalazo owesabekayo, amaRoma axoshwa emikhawulweni yabo, futhi ukholo lwakudala lwabuyiselwa. Amasonto athokoza ngenkululeko yawo, futhi awazange awukhohlwe umyalo ayewufundile maqondana nenkohliso, nokushiseka okweqile, namandla obushiqela eRoma. Phakathi kombuso wawo owawuzihlukanisile, aneliseka ukuhlala, engaziwa kulo lonke elinye iLobuKristu.

> “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.

> “Amasonto ase-Afrika agcina iSabatha njengoba laligcinwa yisonto lobupapa ngaphambi kokuhlubuka kwalo okuphelele. Ngenkathi egcina usuku lwesikhombisa ngokulalela umyalo kaNkulunkulu, ayekugwema ukusebenza ngeSonto ngokuvumelana nesiko lesonto. Lapho iRoma isithole amandla aphakeme kunawo wonke, yanyathela phezu kweSabatha likaNkulunkulu ukuze iphakamise elayo; kodwa amasonto ase-Afrika, ayefihliwe cishe iminyaka eyinkulungwane, awazange ahlanganyele kulokhu kuhlubuka. Lapho esengeniswe ngaphansi kokubusa kweRoma, aphoqwa ukuba alibeke eceleni iSabatha leqiniso futhi aphakamise isabatha lamanga; kodwa kwathi nje lapho esebuyise ukuzimela kwawo, abuyela ekulaleleni 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.

> “Lemibhalo yomlando yembula ngokucacile ubutha beRoma ngaseSabatheni leqiniso nakubavikeli balo, kanye nezindlela elizisebenzisayo ukuhlonipha leso sikhungo esazisungulela sona. IZwi likaNkulunkulu lifundisa ukuthi lezi zigameko ziyophindwa lapho amaRoma Katolika namaProthestani beyohlangana ukuze kuphakanyiswe iSonto.”

> “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.

> “Isiprofetho seSambulo 13 simemezela ukuthi amandla amelwe yisilo esinezimpondo ezinjengezewundlu ayakwenza ukuba ‘umhlaba nabakhileyo kuwo’ bakhonze upapa—ofanekiselwa khona yisilo ‘esinjengengwe.’ Isilo esinezimpondo ezimbili naso sizakuthi ‘kwabakhe emhlabeni, benze umfanekiso wesilo;’ futhi, ngaphezu kwalokho, sizakuyala bonke, ‘abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nezigqila,’ ukuba bamukele uphawu lwesilo. IsAmbulo 13:11–16. Sekukhonjisiwe ukuthi i-United States ingamandla amelwe yisilo esinezimpondo ezinjengezewundlu, nokuthi lesi siprofetho siyakugcwaliseka lapho i-United States iphoqelela ukugcinwa kweSonto, iRoma ekusho njengokuvuma okukhethekile kobukhosi bayo obuphakeme. Kodwa kulokhu kuhlonishwa kobupapa i-United States kayiyikuba yodwa. Ithonya leRoma emazweni ake avuma ukubusa kwayo lisekude kakhulu nokuba lichithwe. Futhi isiprofetho sibikezela ukubuyiselwa kwamandla ayo. ‘Ngase ngibona elinye lamakhanda aso kungathi lilimele lafa; kepha inxeba lalo lokufa laphola: futhi umhlaba wonke wamangala walandela isilo.’ Ivesi 3. Ukufakwa kwenxeba lokufa kukhomba ekuweni kobupapa ngo-1798. Emva kwalokho, kusho umprofethi, ‘inxeba lalo lokufa laphola: futhi umhlaba wonke wamangala walandela isilo.’ UPawulu ukusho ngokucacile ukuthi ‘umuntu wesono’ uyoqhubeka kuze kube sekufikeni kwesibili. 2 Thesalonika 2:3–8. Kuze kube sekupheleni kwesikhathi uyakuqhubekisela phambili umsebenzi wokukhohlisa. Futhi umboni weSambulo uyamemezela, naye ebhekisela ebupapeni: ‘Bonke abakhileyo emhlabeni bayakukhonza, labo amagama abo angalotshwanga encwadini yokuphila.’ IsAmbulo 13:8. Kokubili eZweni Elidala naseZweni Elisha, ubupapa buyakwemukelwa ukuhlonishwa ngokuhlonishwa okunikezwa isikhungo seSonto, esisekelwe 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.

> “Kusukela maphakathi nekhulu leshumi nesishiyagalolunye, abafundi besiprofetho e-United States baye baletha lobu bufakazi emhlabeni. Ezehlweni ezenzakalayo manje kubonakala ukuqhubekela phambili okusheshayo okuya ekugcwalisekeni kwesibikezelo. Kubafundisi bamaProthestani kukhona isimangalo esifanayo segunya elivela kuNkulunkulu sokugcinwa kweSonto, kanye nokuswela ubufakazi bemiBhalo okufanayo, njengakubabaholi bobupapa abaqamba izimangaliso ukuze bagcwalise indawo yomyalo ovela kuNkulunkulu. Isimemezelo sokuthi izahlulelo zikaNkulunkulu zehlela abantu ngenxa yokwephula kwabo isabatha leSonto, siyophindwa; sesiqalile kakade ukuphushwa. Futhi umkhankaso wokuphoqelela ukugcinwa kweSonto usuthola amandla ngokushesha.”

> “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?

> Liyamangaza ngobuhlakani balo nangobuqili balo iBandla laseRoma. Liyakwazi ukufunda okuzayo. Lilinda isikhathi salo, libona ukuthi amabandla amaProthestani alikhokhela udumo ngokwamukela isabatha lamanga nokuthi alungiselela ukukuphoqelela ngazo kanye izindlela lona uqobo lwalo olazisebenzisa ezinsukwini ezedlule. Labo abalilahla ukukhanya kweqiniso bayakufuna nokho usizo lwala mandla azibiza ngokuthi awanaphutha ukuze baphakamise isikhungo esaqhamuka kulo. Ukuthi lizofika kalula kangakanani lisize amaProthestani kulo msebenzi akunzima ukukucabangela. Ngubani oqonda kangcono kunabaholi bobupapa indlela yokusebenzelana nalabo abangamlaleli 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.

> “ISonto LamaRoma Katolika, kanye nayo yonke imikhakha yalo ehlanganisayo emhlabeni wonke, yakha inhlangano eyodwa enkulu engaphansi kokulawulwa kwesihlalo sobupapa, futhi ehlelelwe ukukhonza izintshisekelo zaso. Izigidi zabalotshwe njengamalungu alo, kuwo wonke amazwe omhlaba, zifundiswa ukuba zizibheke njengeziboshwe ngokwethembeka kupapa. Noma ngabe bungobani ubuzwe bazo noma umbuso wazo, kumele zibheke igunya lesonto njengelingaphezu kwawo wonke amanye. Nakuba zingase zifunge isifungo esibophelela ukwethembeka kwazo embusweni, nokho ngemuva kwalesi kufihlwe isifungo sokulalela iRoma, esizikhulula kuzo zonke izibopho eziphikisana nezintshisekelo 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.

> “Umlando ufakaza ngemizamo yakhe yobuqili nephikelelayo yokuzifaka ezindabeni zezizwe; futhi uma esethole isikhundla sokungena, aqhubekisele phambili izinhloso zakhe siqu, ngisho noma lokho kuholela ekubhujisweni kwezikhulu nabantu. Ngonyaka ka-1204, uPapa Innocent III wakhipha kuPeter II, inkosi yase-Arragon, lesi sifungo esingavamile esilandelayo: ‘Mina, Peter, inkosi yama-Arragonian, ngiyavuma futhi ngiyathembisa ukuba ngihlale ngithembekile futhi ngilalela inkosi yami, uPapa Innocent, abalandeli bakhe bamaKatolika, neBandla laseRoma, futhi ngigcine umbuso wami ngokwethembeka ekulaleleni kwakhe, ngivikele ukholo lwamaKatolika, futhi ngishushise ububi bobuhlubuki.’—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. Lokhu kuvumelana nezimangalo mayelana namandla kapapa waseRoma ‘okuthi kuvumelekile kuye ukususa ababusi embusweni’ nokuthi ‘angakhulula izikhonzi ekwethembekeni kwazo kubabusi abangalungile.’—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.

> “Makukhunjulwe ukuthi kuyaziqhenya iRoma ngokuthi ayiguquki neze. Izimiso zikaGregory VII no-Innocent III ziseyizo namanje izimiso zeBandla lamaRoma Katolika. Futhi ukuba belinamandla kuphela, beliyozisebenzisa namuhla ngokuqina okufanayo nalokho elakwenza emakhulwini eminyaka adlule. AmaProthestani awazi neze ukuthi enzani lapho ephakamisa ukwamukela usizo lweRoma emsebenzini wokuphakamisela iSonto. Kuyilapho wona ezimisele ukufeza injongo yawo, iRoma ihlose ukubuyisela amandla ayo, iphinde izuze ubukhosi bayo obalahleka. Makusungulwe kanye e-United States isimiso sokuthi ibandla lingasebenzisa noma lilawule amandla ombuso; sokuthi imikhuba yenkolo ingaphoqelelwa ngemithetho yezwe; ngamafuphi, sokuthi igunya lebandla nelombuso libuse unembeza, khona ukunqoba kweRoma kuleli zwe kuqinisekisiwe.

> “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.

> “Izwi likaNkulunkulu linikeze isixwayiso ngengozi esondelayo; uma lokhu kunganakiwe, izwe lamaProthestani liyofunda ukuthi izinhloso zeRoma ziyini ngempela, kuphela lapho sekusemva kwesikhathi sokubalekela ugibe. Yena ukhula buthule emandleni. Izimfundiso zakhe zenza ithonya lazo ezindlini zomthetho, emasontweni, nasezinhliziyweni zabantu. Uqoqela ndawonye izakhiwo zakhe eziphakeme nezinkulu, lapho ezifihlekile zazo eziyimfihlo ukuhlasela kwakhe kwangaphambili kuyophindwa khona. Ngokunyonyoba nangokungasoleki, uqinisa amabutho akhe ukuze aqhubekisele phambili izinhloso zakhe siqu lapho isikhathi sokuba ahlasele sesifikile. Konke akufisayo yindawo enenzuzo, futhi lokhu usekuyinikezwa kakade. Maduze sizobona futhi sizozwa ukuthi iyini injongo yesici saseRoma. Noma ngubani oyokholwa futhi alalele izwi likaNkulunkulu, ngalokho uyobhekana nokusolwa nokuhlushwa.” The Great Controversy, 563–581.

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