Hebrews 3:1, 2: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him.”HOMI November 11, 1893, page 215.1

The one thing for us all to do all the time is to consider Christ Jesus. In him all perfections meet; in him we find faithfulness on every point; and if you want to be faithful, and want to hold out faithful, just consider Christ Jesus who was faithful, and draw from him faithfulness. We often hear brethren in social meeting close their testimony by saying, “Pray for me that I may hold out faithful.” Well, that is not the way nor the place to get faithfulness. The brethren can pray for you that you may hold out faithful; but unless you consider Christ Jesus who was faithful, you never can be faithful. We are to draw from him faithfulness, as we are to draw righteousness and every other virtue. He is to be unto us faithfulness, just as he is to be unto us wisdom and righteousness and sanctification and redemption.HOMI November 11, 1893, page 215.2

Therefore “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to him that appointed him.”HOMI November 11, 1893, page 215.3

This verse begins with a “wherefore;” that is, for this reason; and the reason is expressed in a previous verse. “Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.” “Wherefore,” that is, for this reason, “Consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful.” That is true in everything, and to us, especially now, is it emphatically true; and we are to consider his faithfulness in connection with the Sabbath of the Lord, and its keeping, if we would be faithful in the keeping of it. The Sabbath means Christ, and Christ means the Sabbath; and we are to consider him in that respect, and his faithfulness therein.HOMI November 11, 1893, page 215.4

And along with that we are to consider his faithfulness in keeping the Sabbath under persecution and at the risk of his life, and in giving up his life even, rather than to give up the Sabbath of the Lord. Because it was for not keeping the Sabbath to suit the Pharisees and the scribes and the doctors of the law, that he was persecuted first; and when he persisted in his way of keeping the Sabbath, that is, the Lord’s way, in spite of their persecution, then they went about to kill him. And when he would not give it up, then they did kill him. But God raised him from the dead, and took him to a world where he can keep the Sabbath without being annoyed, and without disturbing anybody else.HOMI November 11, 1893, page 215.5

Now I want to call your attention to the scriptures that tell this. When Jesus came, he did not come in exactly the way that suited the Pharisees and the scribes and the doctors of the law; nevertheless they were not certain but that he might develop into that after awhile. Consequently they studied his course for a considerable time, without making any positive opposition against him publicly. In fact, for about eighteen months of his public ministry, this people were studying him, and looking to see what would develop. Of course as he did not come according to their ideas, they would have nothing to do with him if he did not develop into what would conform to their ideas. And they watched him to see how the matter would come out. But he made no great demonstration of putting himself forward or calling attention to himself; he simply went on quietly teaching and healing the people, doing good everywhere that he went. They could not very well find fault with that, and it would be all right if in the end it would develop into what they expected.HOMI November 11, 1893, page 215.6

But when a year and a half had gone by, his fame had spread through the land, and had attracted the attention of the Pharisees, the scribes, and the doctors of the law, as well as the common people. By this time he had attracted their active attention, their interested attention, and their selfish attention, too; because as they watched him in his course, they saw not only that he did not develop into what they expected, but, on the contrary, they saw that he was gaining an influence with their people in a way that was not playing into their hands; and that as he went on longer, the people were drawn more to him. They hoped that if he did not develop into what they wanted,—in fact, they thought, they really supposed, that if he did not develop into what they expected, then, of course this would be evidence in itself that he could not possibly be the Messiah, and therefore his work could come to nothing. Thus when they did not see him develop into what they expected, they were looking for his power and influence to dwindle away, and come to naught.HOMI November 11, 1893, page 215.7

But there appeared in his words a something that held the attention of the people,—the common people. And they were glad to hear him over again when they heard him once; for his words were mildly spoken, and with a simplicity that everybody could understand. He did not speak in the learned utterances of the doctors of the law and the scribes, but always used language that the people could understand. They did not have to have a dictionary to find out what the words meant that he used. His word was in simplicity and power, and it clung to the people and remained with them, and had a tendency always to draw them more and more to him. The Pharisees and scribes seeing this, began to see that they would have to do something if they were to save their own credit with the people. So at the end of the first year and a half, near his second passover, this event occurred which is recorded in the fifth chapter of Luke; it is also recorded in the second chapter of Mark; but I read Luke’s record, because it has a point or two in it that Mark’s has not. It was the time when he was in the house teaching. A great multitude had gathered around the house, and some men came bearing a man sick of the palsy. They could not get through the door for the press of the people, so they went up on the housetop, and took up the tiling and let the man down at Jesus’ feet, and Jesus said, “Thy sins be forgiven thee.” Now the record is this:—HOMI November 11, 1893, page 216.1

“And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them.” Luke 5:17.HOMI November 11, 1893, page 216.2

As Jesus said to the man sick of the palsy, “Thy sins be forgiven thee,” these Pharisees and doctors of the law began to reason and murmur in their hearts, “Who can forgive sins but God alone?” And instead of following the logic of their own proposition,—that nobody could forgive sins but God alone, and here was one who was forgiving sins, and therefore he was God with them,—they took the other course, and said, “This man is forgiving sins, and therefore he is a blasphemer.” But we read:—HOMI November 11, 1893, page 216.3

“That ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.”HOMI November 11, 1893, page 216.4

Although Jesus had given them the proof upon their own proposition, that he was God with them, and God there present, they did not accept it, but went on with their reasonings about his being a blasphemer.HOMI November 11, 1893, page 216.5

I simply read this, and call your attention to this passage, that you may see how extended the attention was at this time among these classes,—the Pharisees, and the scribes, and the doctors of the law,—so that you may see the reasons of what followed. This verse shows plainly that Christ had by this time attracted the interested attention of this class of men all over the land, from Jerusalem as well as elsewhere.HOMI November 11, 1893, page 216.6

Now turn to the fifth chapter of John. And I say again that the passage which we have just read was at the end of his first full year, near the second passover that he attended; and this passage which I now read was at this second passover. It may have been within a few days of the other, but whether it was less or more, it was but a short time.HOMI November 11, 1893, page 216.7

Now let us read the fifth chapter of John, beginning with the first verse.HOMI November 11, 1893, page 216.8

“After this there was a feast of the Jews; and Jesus went up to Jerusalem.”HOMI November 11, 1893, page 216.9

This is his second passover.HOMI November 11, 1893, page 216.10

“Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the Sabbath. The Jews therefore said unto him that was cured, It is the Sabbath day: it is not lawful for thee to carry thy bed. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. The man departed, and told the Jews that it was Jesus, which had made him whole.”HOMI November 11, 1893, page 216.11

And of course they then knew who it was who had told him to do this “unlawful” thing—to take up his bed and walk.HOMI November 11, 1893, page 216.12

“And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath day.”HOMI November 11, 1893, page 216.13

We know, and have always known, that persecution is coming on the people who keep the Sabbath. Then don’t we need to consider the faithfulness of Jesus right now in Sabbath-keeping? This Scripture means us just now. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him,” when he was persecuted for keeping the Sabbath. We need his faithfulness in keeping the Sabbath to hold us faithful in the keeping of it, during the times in which we are now to enter.HOMI November 11, 1893, page 216.14

“Therefore did the Jews persecute Jesus.” Another thought: Jesus was persecuted for keeping the Sabbath. Then whoever else is persecuted for that is in good company, isn’t he?—Yes, sir.HOMI November 11, 1893, page 216.15

Now think of this. Jesus being Lord of the Sabbath, and the Sabbath being the sign of what he is to mankind, and he being the living expression of the Sabbath in his life, it was impossible for him to do anything on the Sabbath that was not Sabbath-keeping, because the very doing of it was the expression of the meaning of the Sabbath in itself.HOMI November 11, 1893, page 216.16

But his Sabbath-keeping did not suit the Sabbath ideas of the Pharisees and the doctors of the law and the scribes, and they called it Sabbath-breaking. So he was counted a Sabbath-breaker when he was a Sabbath-keeper. Have you known any people in our day who were counted Sabbath-breakers when they were Sabbath-keepers?HOMI November 11, 1893, page 216.17

Now Christ’s ideas of the Sabbath are God’s ideas of the Sabbath. The Pharisee’s ideas of the Sabbath and Sabbath-keeping, being directly the opposite of the Lord Jesus’ ideas, were wrong; so the controversy in that day between Christ and the Pharisees and the doctors of the law was simply whether God’s ideas of the Sabbath should prevail, or man’s ideas of it should prevail. I say again, Christ’s ideas of the Sabbath and Sabbath-keeping were right; they were God’s ideas. The Pharisees’ ideas of the Sabbath and Sabbath-keeping were wrong, because they were opposed to Christ’s ideas. Therefore the controversy between them was whether God’s ideas of the Sabbath should prevail, or man’s ideas should prevail. There was not dispute then about what day was the Sabbath, but what the true Sabbath idea was. Now it is the same controversy but with it there is a dispute as to days; yet the thought is the same to— day that it was then,—whether God’s idea of the Sabbath shall prevail or man’s. God says the seventh day is the Sabbath; man says the first day is the Sabbath; so it is still the same controversy between Christ and the Pharisees of this day that was between Christ and the Pharisees of that day. And the whole question is simply whether God’s ideas of the Sabbath shall prevail in the world, or whether man’s ideas of it shall prevail.HOMI November 11, 1893, page 216.18

Well, then, as Jesus was persecuted for Sabbath-breaking when he was keeping the Sabbath truly, we are in good company, and everybody else is in good company, when they are persecuted for Sabbath-breaking when they are Sabbath-keeping.HOMI November 11, 1893, page 217.1

“Therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God.”HOMI November 11, 1893, page 217.2

By this we further see that the very first steps that the Pharisees and the doctors of the law ever took against Jesus Christ to do him harm in any way, were taken because he had not kept the Sabbath to suit them. That was the controversy between Christ and them; and upon this point everything else turned.HOMI November 11, 1893, page 217.3

Now we will read some more. Shortly after this we have that record in the second chapter of Mark 23rd verse; it is also in the twelfth chapter of Matthew; but I read Mark’s record now, because he gives a point that is not in Matthew’s, and it is all-important:—HOMI November 11, 1893, page 217.4

“And it came to pass, that he went through the corn fields on the Sabbath day; and his disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto him, Behold, why do they on the Sabbath day that which is not lawful? And he said unto them, Have ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? And he said unto them, The Sabbath was made for man, and not man for the Sabbath: therefore the Son of man is Lord also of the Sabbath.”HOMI November 11, 1893, page 217.5

Now Matthew and Mark carry the record right on as though it was the same Sabbath day. Luke’s record seems to imply that it was the next Sabbath day; but whether it was the same or the next, it was not later than the next. The record goes right on:—HOMI November 11, 1893, page 217.6

“And he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, whether he would heal him on the Sabbath day; that they might accuse him.”HOMI November 11, 1893, page 217.7

Now notice; they were already persecuting him for keeping the Sabbath,—for breaking the Sabbath as they would have it,—and they were ready to kill him. Now the next time they have an occasion, they are watching him to see whether he will yield to the persecution, whether he will yield to their demands, and compromise the Sabbath, or compromise himself, in order to please them. They are watching him now to see whether their attempts to get him to compromise with them and yield to their ideas are succeeding; and so they watch him to see what he is going to do, so that they may accuse him if he does as he has formerly been doing. And if he does not now compromise and yield to their ideas of the Sabbath, they will accuse him, and follow it up the way which the record shows.HOMI November 11, 1893, page 217.8

And Jesus knew they were watching him, and what they were thinking about, and what they were watching him for. He knew that their attention was all on him. And that they might have the fullest evidence possible, he called to the man who had the withered hand, and said to him, “Stand forth.” That directed everybody’s attention to him, and the man standing there waiting. Then he asked the Pharisees and those who were accusing him, “Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill?” Well, they could not say it was lawful to do good, because then they would sanction his healing this man on the Sabbath. “Is it lawful to save life, or to kill?” They did not dare to say it was lawful to kill, and they did not dare to say it was lawful to save life. For he told them to their faces, and they knew it was so, that if one of them had a sheep that fell into a ditch on the Sabbath day, they would pull it out to save its life. Therefore, “They held their peace,” and if they had done the same thing oftener, they would have done a good deal better.HOMI November 11, 1893, page 217.9

“And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out; and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.”HOMI November 11, 1893, page 217.10

Here is another element which enters in now. The Pharisees took counsel with the Herodians. That was a sect, a denomination of their sectarian enemies, and at the extreme opposite pole from Phariseeism, too. The Pharisees were the godly of the nation, you know, in their own estimation. They held themselves to be the righteous ones of the nation, the ones who stood the closest to God, and therefore they stood farthest from Herod and Rome. They despised Herod; they hated Rome. The Herodians were the political supporters of Herod; consequently the friends of Rome and Roman power. Therefore as denominations, as sects, the Pharisees and the Herodians were just as far apart as they could be.HOMI November 11, 1893, page 217.11

Now Herod was the stranger that sat on the throne of Judah when the prophecy was fulfilled which Jacob had spoken: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” Herod, a stanger [sic.], an Idumean, a heathen, was sitting on the throne of Judah, and was lawgiver to Judah by direct appointment of Rome and the Roman Senate; and they all knew that the time was come when the Messiah should appear. For when the wise men came to Jerusalem, and said, “Where is he that is born King of the Jews,” Herod was troubled and all Jerusalem with him. Why was Herod troubled and all Jerusalem with him when they heard that Christ was born?—Because they knew the time was come that he should be.HOMI November 11, 1893, page 217.12

Therefore was Herod troubled, and all the rest with him; and they called the scribes and inquired where Christ should be born, and they said, “In Bethlehem of Judea; for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a Governor, that shall rule my people Israel.”HOMI November 11, 1893, page 217.13

Herod was that stranger, and the Pharisees hated him and his family, because he was the one from the Gentiles, from the heathen, that was ruling over the house of God. More than that, they hated Rome, because it was Roman power that held up Herod.HOMI November 11, 1893, page 217.14

Now these Herodians were the political sect,—and religious, too, for that matter,—but more political than religious; and they were the partisans of Herod and his household, to sustain him, and set him in the most favorable light all the time; and also as a consequence they had to be friendly to Rome, because Roman power sustained Herod.HOMI November 11, 1893, page 217.15

Now when the Pharisees saw that Christ was not going to yield to their ideas of Sabbath-keeping, they, in order to carry out their purpose to kill him,—you can see it was a far-reaching purpose,—joined themselves, not only to their sectarian enemies, but to these particular religio-political sectarian enemies, so that they could get hold upon Herod, and at the last upon Pilate. They did this to carry out their purpose to destroy Jesus. So they entered politics.HOMI November 11, 1893, page 217.16

[A voice—“say that over again.”]HOMI November 11, 1893, page 218.1

I must say that over again; and we cannot say it over too often, brethren. We are considering the faithfulness of Jesus to the Sabbath of the Lord. And we need to consider that every day now, in the times in which we are cast. Persecution is coming swiftly upon those who will keep the Sabbath of the Lord and reject man’s idea of the Sabbath. I repeat therefore.HOMI November 11, 1893, page 218.2

The Pharisees were at one extreme in the nation; the Herodians at the other. The Pharisees were the ones who, in their own estimation, and largely in the eyes of the people, stood closest to God, and therefore the farthest from a heathen who was ruler over the house of God. You can see that. Now the Herodians were a sect that took their name—Herodians—from Herod, because they were the partisans of Herod, of his household, and his dynastry [sic.] that was making itself firmly fixed in the rule of Judea,—and of his household, they were necessarily partisans of Rome, were courting Rome’s favor, and treating with it, to bring it more firmly upon the people, because Roman power held up Herod; and if they would be friendly to Herod’s power, and hold him up, they had to be friendly through that to Rome, to hold up Herod.HOMI November 11, 1893, page 218.3

You know that at the last, Herod and Pilate were made friends over this very thing; and that the priests and the scribes and the Pharisees took Christ to Pilate, and Pilate sent him to Herod for Herod to judge him, and he did. Then they took him again to Pilate, and they afterward under threats drove Pilate to judge him also. Now you can see the far-reaching purpose which the Pharisees had in this counseling with the Herodians. It was to get Herod’s power and Rome’s both in their hands, to carry out their determined purpose to kill Jesus because he would not yield to their ideas of the Sabbath, and give up God’s ideas of the Sabbath.HOMI November 11, 1893, page 218.4

That is why they joined the Herodians—they wanted political power, and political power, too, which they themselves despised. The Pharisees despised this political power; and were professedly separated from it. They despised Herod and hated Rome, but they hated Jesus more than they hated these. And in order to carry out their purpose against Jesus—it was really against the Sabbath—they joined themselves to their extremest sectarian enemies, in order to get political power to carry out their wishes; because they could not carry out their wishes without political power.HOMI November 11, 1893, page 218.5

Well, we may as well carry along the parallel. Haven’t we seen the same thing? Haven’t we seen a people professedly separated from political power, and confessedly separated from it?—Protestantism, pledged to a total separation from political power, and having nothing whatever to do with it?—haven’t we seen a professed Protestantism, out of a hatred to the Sabbath of the Lord, joined with politicians and with Rome herself, the chiefest political power on earth, and religio-political also? Haven’t we seen them do that, in order to crush out of existence God’s idea of the Sabbath, and set up man’s? Then don’t we need to consider Christ Jesus, the Apostle and High Priest of our profession, in his faithfulness to Sabbath-keeping in such a time as that, when we live now in just such times? Then was not this written for us?—Assuredly. Then let us see that we consider his faithfulness, and draw from him that faithfulness that will keep us as faithful to God’s ideas of the Sabbath, as it kept up.HOMI November 11, 1893, page 218.6

The next instance is in the seventh chapter of John. This follows on not a great while after the other. Beginning with the first verse:—HOMI November 11, 1893, page 218.7

“After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.”HOMI November 11, 1893, page 218.8

Why did they seek to kill him? Do you know?—Because he kept the Sabbath and would not surrender to them.HOMI November 11, 1893, page 218.9

“Now the Jews’ feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. For neither did his brethren believe in him. Then Jesus said unto them, My time is not yet come: but your time is alway ready. The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come. When he had said these words unto them, he abode still in Galilee. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. Then the Jews sought him at the feast, and said, Where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews. Now about the midst of the feast Jesus went up into the temple, and taught.”HOMI November 11, 1893, page 218.10

And as he was teaching in the temple we have this, the 19th verse:—HOMI November 11, 1893, page 218.11

“Did not Moses give you the law, and [yet] none of you keepeth the law? Why go ye about to kill me? The people answered and said, Thou hast a devil; who goeth about to kill thee? Jesus answered and said unto them, I have done one work, and ye all marvel. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers); and ye on the Sabbath day circumcise a man. If a man on the Sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sabbath day? Judge not according to the appearance, but judge righteous judgment.”HOMI November 11, 1893, page 218.12

What is the controversy still?—The Sabbath. Skipping some more, read the 30th verse:—HOMI November 11, 1893, page 218.13

“Then they sought to take him: but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.”HOMI November 11, 1893, page 218.14

But when the officers got there, they heard him speaking, and they stood there charmed, listening to his words. And when Jesus ceased speaking, they turned around and went back without him to the Sanhedrim whence they were sent. Now beginning with the 43rd verse:—HOMI November 11, 1893, page 218.15

“So there was a division among the people because of him. And some of them would have taken him; but no man laid hands on him. Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? The officers answered, Never man spake like this man. Then answered them the Pharisees, Are ye also deceived? Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed. Nicodemus saith unto them, (he that came to Jesus by night, being one of them), Doth our law judge any man, before it hear him, and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. And every man went unto his own house.”HOMI November 11, 1893, page 218.16

They would have condemned him then without a hearing even, without his presence, had not Nicodemus made his voice to be heard, and thus brought in a dissenting note, and they had to be unanimous in order to condemn. But what was it all for? Turn to the thirteenth chapter of Luke (beginning with the tenth verse):—HOMI November 11, 1893, page 218.17

“And he was teaching in one of the synagogues on the Sabbath. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, There are six days in which men ought to work; in them therefore come and be healed, and not on the Sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? And when he had said these things, all his adversaries were ashamed; and all the people rejoiced for all the glorious things that were done by him.”HOMI November 11, 1893, page 219.1

Now turn to the ninth chapter of John, and we will read from the first verse to the sixteenth:—HOMI November 11, 1893, page 219.2

“And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent). He went his way therefore, and washed, and came seeing. The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened? He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. Then said they unto him, Where is he? He said, I know not. They brought to the Pharisees him that aforetime was blind. And it was the Sabbath day when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.”HOMI November 11, 1893, page 219.3

Next we read in the 11th chapter of John. Jesus went on doing his miracles, even to raising Lazarus from the dead, and they went so far as to try to kill Lazarus to destroy the evidence of Christ’s power to raise the dead. But as the work went on with Christ, they found they were losing ground more and more with the people, as Christ was gaining more and more with the people, as Christ was gaining more and more influence.HOMI November 11, 1893, page 219.4

“Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees, and told them what things Jesus had done.”HOMI November 11, 1893, page 219.5

That was when he had raised Lazarus from the dead. Now the story goes right on from there. Some of them went to the Pharisees and told what things Jesus had done in the resurrection of Lazarus. Then and there the chief priests and the Pharisees took counsel and said:—HOMI November 11, 1893, page 219.6

“What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and nation.”HOMI November 11, 1893, page 219.7

Now notice that argument that was in their hearts, and in their words, in fact. They were accusing Jesus all the time of Sabbath-breaking; and here now they said, “If we let him thus alone, all men will believe on him,” and that will make all men Sabbath-breakers, and it will be a nation of Sabbath-breakers, and when the nation becomes a nation of Sabbath-breakers, why the judgments of God will be visited upon us, and the Lord will bring the Romans and sweep away the whole nation.HOMI November 11, 1893, page 219.8

“And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all.”HOMI November 11, 1893, page 219.9

He was right, too. Yes, sir, he was right. If he had only stuck to it.HOMI November 11, 1893, page 219.10

“Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death.”HOMI November 11, 1893, page 219.11

Now why do they determine to put him to death? Sabbath-breaking is the reason. And now, they argue, if he goes on thus breaking the Sabbath, all men will believe on him, that will make all men Sabbath-breakers, and then they will be a whole nation of Sabbath-breakers; the nation itself will be a Sabbath-breaker. Therefore in order to save the nation, what did they propose to do?—To kill Jesus. But when they do that, they are killing the Saviour. So in order to save the nation, yes, to save themselves and the nation, they would destroy the Saviour of themselves and the nation. Then who did that make the Saviour of themselves and the nation?—Themselves. Jesus was the Saviour of the nation, wasn’t he? and the Saviour of the people if they would believe on him. Jesus was keeping the Sabbath, the sign that he is the Saviour. So now they rejected his salvation, and himself, and all with it, Sabbath and all, in order to save the nation; and so that makes them their own saviours, and this makes self-salvation the way of salvation, instead of Christ the way of salvation.HOMI November 11, 1893, page 219.12

Then at the last analysis on the subject of salvation, the contest between Christ and the Pharisees was whether it was salvation by Christ or salvation by themselves. They were destroying him, the Saviour of themselves and the nation, in order for themselves to save themselves and the nation. So that it came to just this: whether Christ is the way of salvation, or self is the way of salvation? And the Sabbath, Christ’s idea of the Sabbath, was the sign of salvation by Christ. Man’s idea of the Sabbath was the sign of self-salvation, and salvation of self, by self, through self, and for self—self all the time.HOMI November 11, 1893, page 219.13

Now turn to the eighteenth chapter of John, where we will begin to read with the 28th verse, when they bring him to Pilate. I will not take Peter’s denial, and how he was led to make that. Now the 28th verse:—HOMI November 11, 1893, page 219.14

“Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.”HOMI November 11, 1893, page 219.15

This shows that they had gone as far as they could in attempting to put him to death; but they could not execute him, because the Roman power had taken from them the power of putting anybody to death; and consequently when they settled it that Jesus must be destroyed, they had to have Rome’s order to do it. So they answered Pilate as stated:—HOMI November 11, 1893, page 219.16

“Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.” John 18:33-40; 19:1-16.HOMI November 11, 1893, page 219.17

Thus they accomplished their purpose; thus they persecuted him to death for Sabbath-keeping—calling it Sabbath-breaking all the time. Thus they destroyed the Son of God, the Saviour of the world, and did all that lay in their power to shut away from the world God’s ideas of the Sabbath, in order that man’s ideas might prevail.HOMI November 11, 1893, page 220.1

They shut away the Son of God from the world, and his salvation, and his sign of it, that they might appear themselves to save themselves from themselves. But how was it they accomplished this? When Pilate was determined to let him go, and sought how he might release him, and they saw he was about to slip through their hands, then they made it a charge of high treason, involving both Pilate and Jesus; Pilate, if he let him go, and Jesus, if Pilate took judgment in the case.HOMI November 11, 1893, page 220.2

Now, any one who set himself up for king, or made any pretentions toward it at all, in the Roman empire, even by a sign or a word, was guilty of high treason at that time; for Tiberius ruled. And when they said to Pilate, “If thou let this man go, thou art not Cesar’s friend: whosoever maketh himself a king speaketh against Cesar;” they simply said to him in other words, “Here is a Jew who has set himself up for king of the Jews; we, the Jews, have prosecuted him before your tribunal. Now, if you refuse to take notice of this case, and thus let this pretended king of the Jews escape you, and escape us, when we inform Tiberius at Rome of it, that a Jew set himself up for king and we ourselves rejected him, and prosecuted him before Rome’s tribunal, and you sanctioned his kingship, and let him go, and refused to hear us—you know what you will get. You know it will be your ruin.” That was what their argument meant; and he knew and they knew, that that meant death to him, for sanctioning the kingship of a Jew. And therefore under this threat they got Pilate to do what he was determined otherwise not to do.HOMI November 11, 1893, page 220.3

And when they said, “We have no king but Cesar,” and that they would carry this report to Rome with the rest of their report, and that they had unanimously proclaimed themselves loyal to Cesar, and Pilate himself had turned traitor to Cesar, and had fought them down against all their wishes,—you can see what an immense weight it would give to such a charge in their threatened representations, or misrepresentations, to Tiberius.HOMI November 11, 1893, page 220.4

And another thing: When they exclaimed, “We have no king but Cesar,” didn’t they in that turn their backs upon God, and reject him, and all that he had ever done for them and their fathers as a nation? Was not that the chiefest crime, the chiefest sin, that they could commit?HOMI November 11, 1893, page 220.5

Well, what came then? They did this to save the nation from the Romans. They said, If we let this man thus alone, all men will believe on him, and the Romans will come and take away both our place and nation. They did not let him alone, and the Romans came and took away both their place and nation forevermore. Then their efforts to save the nation destroyed the nation. Self-efforts for salvation will always destroy him who tries it.HOMI November 11, 1893, page 220.6

But let us follow this in its direct intent and purpose. Their efforts to save the nation, destroyed the nation; and the thing which they did that night settled the doom of that nation forever. There was no more salvation for that nation, as such, after that night, than there was for Sodom when Lot went out of it. That night they settled the doom, the destruction, of that nation; and it was only a question of time when the destruction would come; and in view of that destruction Jesus sent forth his disciples with the everlasting gospel of this same Saviour whom they had crucified; and they went to every one, to call every one in the nation, as an individual, to believe on him, not only for salvation from self, but for salvation from this destruction that was so certain to come. Every believer in Jesus escaped the destruction that was to come. Those who did not believe on him, did not escape.HOMI November 11, 1893, page 220.7

So they needed Jesus Christ that day for their salvation in this life as well as for the other life. They were just as dependent upon Jesus Christ to save them from the ruin that was to come, as they were dependent upon him to save them from their own sins. And he gave them a sign by which they were to know when to flee for their lives: When ye shall see Jerusalem compassed with armies, “then let them which be in Judea flee into the mountains: let him which is on the housetop not come down to take anything out of his house; neither let him which is in the field return back to take his clothes. But pray ye that your flight be not in the winter, neither on the Sabbath day,” for these be the days of vengeance.HOMI November 11, 1893, page 220.8

So the doom of the nation was fixed that night. And all that the Lord himself could do for them was to send his saving message to the whole nation, to all the people, telling them to believe in Jesus and they would be saved out of the nation, and from the ruin that was to come upon all the nation who did not believe.HOMI November 11, 1893, page 220.9

We have already spoken of a parallel to this at a point or two as we have gone along. There have been in this nation for nearly fifty years now, God’s ideas of the Sabbath advocated, believed, and observed. The Pharisees and the doctors of the law saw it when it began, and they have watched it ever since; and they have said, “O, it will amount to nothing; this is just a little flurry; and when these men have been here and preached a little while, it wakes up quite a stir while they are here; but as soon as they are gone, the whole thing will die out, and it will amount to nothing.” They have said that at the beginning, and all the way along; but steadily they have seen that it did not work that way. Steadily they have seen God’s ideas of the Sabbath finding a place among the people, more and more, and more widespread. Although the word might be spoken in weakness, there was that about the words that were spoken, which caused them to linger with the people, and to stay in a person’s heart for twenty years or more, and at last bring him to God. They saw it doing this. And then they saw that they would have to take more active measures than that, if they were going to maintain man’s ideas of the Sabbath against the Lord’s; and they did it. They got the States to make Sunday laws, and they enforced them to a greater or less extent at different times, and in different places; but that did not stop the growth of God’s Sabbath. Still it went on. Then they said, “If we let this thing alone, and let this people alone, why there will be a whole nation of Sabbath-breakers! They go into a community and preach, and they get only two or three at the most, and probably none at all, to keep the Saturday; but they break up the people’s keeping Sunday, and therefore they are simply making the nation a nation of Sabbath-breakers; and it must be stopped, or the nation will perish for Sabbath-breaking; the judgments of God will come upon the land, and destroy us all.”HOMI November 11, 1893, page 220.10

Therefore they were compelled to have the power of the nation joined to them to put under foot and crush out of existence, as far as lay in their power, God’s idea of the Sabbath, and exalt man’s. They tried it little by little, and more and more, upon the national legislature and the national power; but large numbers of the national legislature, like Pilate of old, said, “We find no fault in this thing; we will have nothing to do with it; attend to it yourselves; it is a controversy of your own; it is a religious matter; and if it comes up here, we will vote against it, every one of us.” Scores of them said that. Then these Pharisees and doctors of the law said to the representatives of the government, “If you do not do what we ask of you, if you do not vote for that Sunday law, setting up Sunday here for the Sabbath of this nation, we will never vote for one of your again as long as you live, for any office under the sun.”HOMI November 11, 1893, page 221.1

Then, just like Pilate, they surrendered and said, “We will do it—we will do it.” They sat down in their official seat and took jurisdiction of the case, under the threats of the Pharisees and doctors of the law. And in the doing of this, these Pharisees and doctors of the law did as certainly turn their backs upon God, and join themselves to Cesar—to earthly power—as did the Pharisees and priests and doctors of the law of old.HOMI November 11, 1893, page 221.2

The gospel is the power of God unto salvation; the power of God belongs to every professor of the gospel, and he who has the power of God cannot possibly have any other. No power can be added to the power of God.HOMI November 11, 1893, page 221.3

Then he who professes the gospel, and calls for any other power, denies the power of God; and when he denies the power of God, and puts his confidence in the power of man, whether man as an individual, or man assembled in governments, he puts his trust in human power instead of the power of God. And when these people sent up their petitions and their prayers to Congress instead of to God, they turned their backs upon the Lord, upon the power that goes with the gospel, and turned their attention to man for their help, to carry out this work that they were engaged in.HOMI November 11, 1893, page 221.4

Well, then they got Congress—yes, they got the whole government of the United States—to take jurisdiction of the case. They took the fourth commandment as recorded in God’s word, and put it in the official record of the governmental proceedings, and they said, “It may mean Saturday or Sunday; it may be one day or the other, and we declare that it is and shall be the first day of the week commonly called Sunday,” and that that is the meaning of the fourth commandment.HOMI November 11, 1893, page 221.5

Then under these threats of the Pharisees and the doctors of the law of to-day, upon the representatives of the government, they did just as they did back yonder,—they got the governmental power to put the Sabbath of the Lord under foot, and as far as lies in their power, to crush it out of existence, and they put a man’s ideas of the Sabbath in it instead. That thing is done. Everybody on earth knows that that is past. And now we are that far along in the record made by Jesus in his faithfulness to Sabbath-keeping.HOMI November 11, 1893, page 221.6

This nation stands now where that nation stood when it rejected Jesus Christ because of his ideas of Sabbath-keeping. And these here did it for the same purpose. Three United States senators, each one in his place, said definitely that this must be done for the salvation of the nation. The three who had as much to do—two of them had more to do—than any others to carry it through, and the third one not much less,—senators Hawley of Connecticut, Colquitt of Georgia, and Frye of Maine,—each of the three placed the salvation of the nation as the purpose of setting up Sunday as the Sabbath under these threats.HOMI November 11, 1893, page 221.7

Then, as the same thing has been done by the same parties, for the same purpose, and by the same means, we are that far along in the account. Then what next comes? Will the rest of the account be met?—Yes, sir. But whereabouts in the account do we stand to-night? That is what we want to know. Do we stand back of the point where Christ was rejected? Do we stand back of the point where Pilate surrendered and took jurisdiction of the case when he knew he had no jurisdiction? Or do we stand this side of that point? (Congregation: “This side.”) But when they stood at that point, the doom of the nation was sealed.HOMI November 11, 1893, page 221.8

Then as that which they did at that time fixed unalterably the doom of that nation for destruction, and we stand beyond that point at which they did it, where do we stand? Where does this nation stand? Will the remaining point be fulfilled as certainly as those have up to this point? There is only one more—only one more thing to come in their record of the case. There is something more to come for the disciples; there is something more to come for us; but there is only one thing more in the list of things on the side of the wicked, and what is that?—The destruction of this nation as the consequence of that which has been done, as certainly as the destruction of that nation followed that which they did back there that night.HOMI November 11, 1893, page 221.9

When that was done that night, and the doom of the nation was fixed, did that doom fall at once?—No; he told his disciples that they should bear witness of him in Jerusalem, and in Judea, and then in Samaria, and unto the uttermost parts of the earth. In Jerusalem and in Judea first, because ruin hung there; then to all the world afterward. But to Jerusalem and Judea first, in order to save by this gospel such as would be saved from the ruin that was certain to fall. But we stand there to-night. This nation stands now where that one did then. Ruin is determined; that is fixed; it is only a question of time as to when it comes.HOMI November 11, 1893, page 221.10

But behold, Jesus has a people to-day who are maintaining his Sabbath, and God’s idea of the Sabbath as he reveals it to the world. To this people he says by the voice of the angel, “Go ye into all the world, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people.” This thing concerns every nation, and kindred, and tongue, and people, because the influence of this nation is world wide, and that which this nation has done in this land, will lead all the other nations in the same evil way, and the ruin that falls on this, takes the others in.HOMI November 11, 1893, page 221.11

Well, then, the message now is, Go forth, as certain as it was then, to all the world, because it is doomed. Go, bearing the everlasting gospel to save such as will be saved from the ruin that is fixed by this which has been done.HOMI November 11, 1893, page 221.12

But before those disciples could go, and before they went, Jesus said unto them, “Tarry ye in the city of Jerusalem, until ye be endued with power from on high;” “but ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” Then the world is that far along.HOMI November 11, 1893, page 221.13

Now let us look at our side of the question. We too are that far along. They did not go until Pentecost had endued them with the power. Where are we?—We are in the presence of the second Pentecost. Will you seek for that power? Even as he said to them, you cannot carry this message without it. You cannot be faithful to the Sabbath of the Lord as Jesus Christ was, without his living presence which that Holy Ghost brings. And therefore his message now is to go to every nation, and kindred, and tongue, and people. And you are called, have been called all these years, to give it. Are you ready to give it? Are you ready to go out to the ends of the earth to give it? God is calling for a people of that kind now; now necessarily preachers. Go. Ask him whether he wants you to go. Do not go without that. It is only loss to go without the endowment of the Holy Spirit, without the credentials that God gives.HOMI November 11, 1893, page 222.1

But the Lord is calling for hundreds and families to go into all the world. Then ask him whether he wants you to go. Why are you dallying around here, lingering around some farm and holding on to it, trying to get a living, when you can do it just as well, or even better, somewhere else where God calls you. There are thousands more Seventh-day Adventists in the United States, and even in Michigan, than there should be now; the Lord calls upon his people to scatter and go into all the world. This message means business now; and such business as many have not yet thought of. Persecution for Sabbath-keeping is certainly coming, and that very soon; and we need the faithfulness of Jesus Christ to keep us faithful. And shall we wait for persecution to scatter us abroad, in order to preach the word? God forbid! Let us go by genuine faith, and in the faithfulness of Jesus, who came voluntarily when God called.HOMI November 11, 1893, page 222.2

“Let this mind be in you that was in Christ Jesus.” Will you? Now the call comes to us! Go to all the earth and preach this gospel to every creature, that there may be saved out of the world such as will escape the ruin that is so certain to fall, and that speedily, too. Yes, it is ever so much nearer than one in a thousand of Seventh-day Adventists ever dreamed of,—ever so much nearer than that. We and this nation are now standing where they were that night when they rejected Jesus Christ, and when the doom of that nation was fixed. We stand now where they stood then, and it is only a question of time as to when that ruin will certainly fall. And that question of time, of longer or shorter, depends to a considerable extent upon what use you and I make of the truth God has given us. Shall we carry this gospel of the kingdom to all the world, that the end may come? When that is done, the end will come. And if you can do it in a little moment, the end will come. If you do not, and the Lord has to wait, and wait, and wait, longer, why, we shall be just that much longer out of the kingdom than we need to be.HOMI November 11, 1893, page 222.3

Come, brethren, let us find Jesus Christ. Let us find him in his faithfulness, in his faithfulness to Sabbath-keeping, in his faithfulness to him that appointed him. He appointed him to preach the gospel in the world, and he did it until his life was taken away. Will you do it? Then though your life be taken away, God raised him from the dead, and that is written for our understanding, too. Do you love the third angel’s message more than your life, this temporal life? Do you? God is able to raise you from the dead if you spend your life in spreading the message. “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to him that appointed him.” Now one more word.HOMI November 11, 1893, page 222.4

They back there did not know what they were doing, when they condemned and rejected Jesus on account of the Sabbath. These who have done this great evil in our day do not know what they have done, or what they are doing—they do not know that in condemning and rejecting the Sabbath they also are condemning and rejecting the Lord. These do not know that in this which the have done they have fixed the doom of this nation. They did not know it back yonder either; but didn’t they do it back there?—Assuredly. Could they have done it any more certainly if they had known all about it from the beginning?—No sir. These do not know what they have done; but they have done it; and they could not have done it any more certainly if they had intentionally and knowingly done it, and went about to do it, from the beginning.HOMI November 11, 1893, page 222.5

These things in the life of Jesus, were written for the people who live in this day, whether they be Sabbath-keepers or not; for those who be not Sabbath-keepers, and do not trust in Jesus for salvation, of which the Sabbath is the sign, they will trust in themselves for salvation, of which the Sunday is the sign. And you and I,—Seventh-day Adventists,—to-day, need Jesus Christ to be our Saviour from the worship of the beast and his image just as entirely and as completely as we need him to save us from the sins that we committed last week. This is true; for it is written, “All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb.” And that means those names that are kept there, too, when the time of blotting out comes,—the names must be written there to stay.HOMI November 11, 1893, page 222.6

Well, then, just as in Judea, when that nation was doomed, they were dependent upon Jesus Christ to save them from the ruin, as well as to save them from their own personal sins, so we to-day are as wholly dependent upon Jesus Christ to save us from worshiping the beast and his image, as we are to save us from our sins. And if you do not depend upon him for that, and if he is not your personal Saviour every hour, and every moment of the day, from worshiping the beast and his image, as well as from your own personal sins, you will keep Sunday as certainly as that you live in the times when the test comes. I do not care if you are a Seventh-day Adventist, or an elder of a Seventh-day Adventist church, or even a Seventh-day Adventist preacher, you will give up the Sabbath, and compromise, and keep Sunday, if you have not Christ as your personal Saviour very moment.HOMI November 11, 1893, page 222.7

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him.”HOMI November 11, 1893, page 222.8

October 1893

November 1893