Pacific Press Publishing Company · Oakland, California · Mar 5, 1894
The Power of God's Spirit
“Not by army, nor by power, but by my Spirit, saith the Lord of Hosts.” Zech. 4:6, margin.
IT IS by the power of God's Spirit that his work must be done in the earth. But the instrument through which the Spirit of God operates is the word of God, “the sword of the Spirit.” Jesus says, “The words that I speak unto you, they are spirit and they are life.” John 6:63.
THE COMMISSION of the servant of God is therefore to “preach the word,” to be “instant in season, and out of season,” to “reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim. 4:2. And the servant of Christ must do this in view of the fact that there would come times when men would “not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” Verses 3, 4.
THIS word which the servant of Christ is enjoined to preach is the Scriptures of truth, and he is enjoined to preach nothing else, for the Scriptures include all things necessary for his work. They are a storehouse of treasures, a magazine of all needful things, an armory in which are all needed weapons and munitions of war, a casket filled with gems and jewels for glory and for beauty, a fountain of life and immortality. Says the apostle: “All Scripture is given by inspiration of God [is God breathed], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17.
THIS word of God is “the word of the truth of the gospel” (Col. 1:5), “the mystery of God” and “of Christ” (Col. 2:2 and Eph. 3:4), “the word of his grace” (Acts 20:32), “the gospel” (Mark 16:15), “Jesus Christ, and him crucified” (1 Cor. 2:2); and to everyone who receives that word it is the “power of God unto salvation” (Rom. 1:16), Jesus Christ “come in the flesh” (1 John 4:2), “Christ within the hope of glory” (Col. 1:27), a regenerator, a transformer of life and character. The word of God is all of this when preached in the only true way, Christ Jesus. And this includes all the word, historic, prophetic, doctrinal, practical. The simplest truth contained therein, received with all the heart as from God, is sufficient to save a man; and the whole of it is none too much. If we see but the one ray of light and reject it, we are left in darkness; if we refuse to walk in increasing light, the light which we have will become obscured. John 12:35, 36.
THIS word of God is the gospel which was preached by the apostles and early Christians. It knew naught of any of the subtle philosophies of the school men, none of the interpretation of creeds, none of the traditions of men, none of the errors of paganism. It presented God's law as the great moral mirror which revealed sin. It pointed to the history of the past as the record, not of human devices and victories, but of God's ruling and overruling providences, despite human plotting and ambition. It predicted by the inspiration of Infinite wisdom in the fall and rise of kingdoms, empires, nations, and the ultimate triumph of Christ over all sin, even as he was the mighty Creator who brought all things into existence. And above all, it presented the love of God to a rebellious world, manifest in the Lord Jesus Christ,—God with us,—who took upon him man's nature, who lived our example, died our sacrifice, and now lives, a pitiful all-sufficient High Priest, a mighty Redeemer, a present Helper, one able to save to the uttermost all who would come to him. This was the gospel preached by the early church.
BEFORE that gospel,—the simple facts of the Bible,—set home by the Spirit of Christ, Jewish traditions were swept away like cobwebs, pagan gods crumbled into dust, pagan shrines melted away, and by the love and mercy of God in it pagan hearts were won and transformed from sin to righteousness. The life in that word, the life of God from above, regenerated men. It changed the heart. It found them in sin and sinning; it saved them from sin and sinning. The disobedient to God's law were made obedient; and the law which condemned in every particular became a blessed witness to the perfection of the righteousness placed upon and wrought within the character and life of everyone who accepted by faith Jesus Christ as his Saviour. Rom. 3:21, 22.
THIS gospel was not of this world, even as Christ and his servants are not of this world. Christ's kingdom and theirs are therefore not of this world. John 17:14; 18:36. They therefore have no right to use earthly methods or means for its advancement. Matt. 20:25–28. The greatest is the humblest, and the one who will be chief must best serve. The officers in Christ's church are not to be those who had the right either to condemn or discipline those without the church (1 Cor. 5:12, 13), nor to lord it over the faith of those within (2 Cor. 1:24), but to be helpers of their joy. In this they have the example and words of the Master: “And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath One that judgeth him: the word that I have spoken, the same shall judge him in the last day.” John 12:47, 48. To his disciples who thought it was their duty to execute the judgment of God upon those who rejected Christ, he said: “Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them.” Luke 9:56. To-day we have proud and pompous lord bishops, and spiritual lords, but the apostle declares of the ministers of Christ that they were not to be “lords over God's heritage,” “but ensamples to the flock.” 1 Peter 5:3. The weapons of the Christian are not carnal, but nevertheless mighty through God to the pulling down of strongholds. 2 Cor. 10:4, 5. The outward act of man is to rule by regenerating and ruling the inward thought. The whole panoply of the Christian warrior is wrought in the fire and forge of God. Eph. 6:13–18. Men are not to be compelled or coerced, but besought and persuaded. 2 Cor. 5:11.
CARNALITY crept into that early church; the pure gold of the gospel became changed; human plans and schemes were introduced by men who thought themselves wiser than God; the church compromised, and then committed fornication with the world; the commandments of God were thrust aside for the traditions of men; the works of the flesh were substituted for the work of Christ; the carnal weapons were substituted for the spiritual; the creed of a paganized church was substituted for the words of the living God; and the sequel of it all was the darkness, the blasting, the woe, the persecution, of the Dark274Ages, when the pale rider of apocalyptic vision reaped his harvest of death.
THE SUN OF THE REFORMATION rose above the cloud of darkness, shone for a little time, and then sank back into the Babylonian fog bank of creed-bound tradition and earthly fornication, out of which came and is coming more and more the miasma of intolerance and persecution.
GOD'S call to his servants now is, “Blow ye the trumpet in Zion, and sound an alarm in My holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand.” From giving glory to men and theories of men, he calls his servants to preach the everlasting gospel, and sound forth the cry: “Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.” “Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression.”
DEAR reader, will you not join us in returning to God and his word with all your heart. “He that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord.” “Every word of God is pure; He is a shield unto them that put their trust in Him.” “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” “For whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the gospel's, the same shall save it.” “Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when He cometh in the glory of His Father with the holy angels.”
THE REAL QUESTION.
The real question before Protestants now is, Will they stand to Protestant principles? The Protestantism of the sixteenth century was not in its purity, power, and unity the Christianity of the first, but it possessed the principles which would, if followed, have developed, and which will yet develop in those who cleave to them, the same purity and power and unity manifest in apostolic times. Those principles, elsewhere discussed more fully, were, in brief, the Bible and the Bible alone, and the absolute separation of Church and State, or the non-interference of the civil magistrate with the exercise of religion or the observance of religious institutions. It is really all comprehended in the first principle, “The Bible and the Bible alone;” for he who follows that will follow Christ, whose “kingdom is not of this world.” In submitting to the word of God, the Spirit of God would have led the church into all truth, and would have eliminated all error. Simple faith would not have endeavored to effect this by creed and council, but would have relied on the promise and Spirit of God.
The mistake of the Protestant churches lay in endeavoring to form into cold, dead creed the living word of God. This error led to the second error,—endeavoring by human effort and power and law to infuse vitality into the lifeless form. Hence came connection with the State, class legislation, intolerance, and persecution. All these are inevitable results of the creed principle. We do not mean by this that all creeds have led to a union of Church and State, because the opportunity and influence to enable them to do so have in most cases been wanting. But the principle leads to that, and a tenacious clinging to error plainly condemned by God’s word, leads to that, as illustrated by the Baptist and Disciple Churches, many of whom are demanding legislation for Sunday observance, a religious institution, for which there is absolutely no authority in God’s word, but which is wholly based on the traditions of an apostate church.
We said that following the principle, “The Bible and the Bible alone,” apart from creeds would develop a pure, united, and strong people. It has in part done this already, and what has been done is a pledge of the completion of the work. Following that principle has called out a people from every antagonistic denomination, from various nations and tongues of the world, from the cultured and the ignorant, and, despite early education, environment, and prejudice, united them firmly, without creed, on “the commandments of God and the faith of Jesus”—an inspired epitome of the gospel of Christ, of the whole word of God. This people have not come out from the other churches for the purpose of forming a new church, but they have been impelled by the principle, “The Bible and the Bible alone,” to turn from the traditions of men, which the Protestant churches inherited from the Papacy. They have been constrained by their love for God and his word and for precious souls to teach these important truths to all who would hear, not to tear down other churches nor to build up a new church, but to advance the cause of Christ. For these reasons we now appeal once more to our Protestant brethren in all denominations to follow what they have declared in their various creeds; to simply do what the great principle of Protestantism demands. Listen to the creeds and doctrines of the various churches. The Thirty-nine Articles of the Protestant Episcopal Church declare:—
Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation.—Article VI.
No Christian man whatsoever is free from the obedience of the commandments which are called moral.—Article VII.
The Methodist Episcopal Church is to all intents and purposes the same in its articles 5 and 6; and in Catechism No. 2 of the same church, p. 38, the moral law is defined as follows:—
86. What is the rule of our obedience?The moral law. “If thou wilt enter into life, keep the commandments.” Matt. 19:17.
87. Where is the moral law given?In the ten commandments.Ex. 20:1-17.
The commandments are then given verbatim, with proof texts. After the fourth commandment the following scriptures are quoted: Lev. 19:30; 23:3; Ex. 31:17; Gen. 2:3; Ex. 23:12; Isa. 58:13. Every one of these scriptures refers to the seventh-day Sabbath.
It was not the design of Christ to revoke any part of the law. It cannot be broken. Every part of it remains in force upon all men in all ages. Neither time, place, nor circumstances make it liable to change.
Our Baptist brethren declare:—
We believe the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has God for its Author, salvation for its end, and truth, without any mixture of error, for its matter; that it reveals the principles by which God will judge us, and therefore is, and shall remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried.—Baptist Convention of New Hampshire.
From “The Advance Almanac for 1894 and Manual of Congregationalism,” we take the following:—
V. We believe that the scriptures of the Old and New Testaments are the record of God’s revelation of himself in the work of redemption; that they were written by men under the special guidance of the Holy Spirit; that they are able to make wise unto salvation; and that they constitute the authoritative standard by which religious teaching and human conduct are to be regulated and judged.—P. 56 Creed of 1893.
In the same work, pp. 58, 59, is the Congregational Confession of Faith reported by the Creed Commission of 1833. The following is required of those who unite with that body:—
You do truly repent of your sins; you heartily receive Jesus Christ as your crucified Saviour and risen Lord; you consecrate yourselves unto God and your life to his service; you accept his word as your law, and his Spirit as your Comforter and Guide, and trusting in his grace to confirm and strengthen you in all goodness, you promise to do God’s holy will, and to walk with his church in the truth and peace of our Lord Jesus Christ.—P. 58 Confession of Faith.
The Presbyterian Confession of Faith thus speaks on the same point:—
The Bible contains the whole counsel of God concerning all things necessary for his own glory, or man’s salvation, faith, and life.The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard to the matter contained in it, but also in respect of the authority of God, the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.—Article 5.Neither are the aforementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it, the Spirit of Christ subduing, and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.—Article 7.
We might multiply such sentiments as these indefinitely from other sources. We only ask Protestants to hold to the principle which gave them existence, the Bible and the Bible alone, wherever it may lead; for, as “every word of God is pure,” as it is life, it will lead only to righteousness and life everlasting through faith in Christ. We close these quotations by one from Dr. Albert Barnes on Matt. 5:19:—
We learn, hence, (1) that all the law of God is binding on Christians. Compare James 2:10; (2) that all the commands of God should be preached, in their proper place, by Christian ministers; (3) that they who pretend that there are any laws of God so small that they need not obey them, are unworthy of his kingdom. And (4) that true piety has respect to all the commandments of God. Compare Ps. 119:6.
Here is stated over and over again the principle upon which Protestantism, nay, Christianity itself, is based. Those who follow this one great principle will turn from the Sunday of tradition and observe the seventh day.
But do not misapprehend us, brethren. It is not a mere matter of the first day of the week or the seventh day of the week; it is that for which these two days stand. The one, the seventh day, stands now for God’s word, for one of the plainest precepts in that word, for Jesus Christ the Creator (John 1:1-3; Col. 1:16), and the Creator and Sanctifier through the word of truth (John 17:17). Of the creation, the Sabbath of the Lord, the seventh day, is the memorial. Of the redemption and sanctification of fallen man, the Sabbath275is the sign between Christ and his people (Eze. 20:12); for the same power which creates is the power which regenerates, or makes a man a new creature (Eph. 2:10; 2 Cor. 5:17).
The first-day sabbath has no authority in Scripture, as good men among the various denominations have declared. Christ never authorized it as a holy day, nor did his apostles. Inspiration has given the sacred name “Sabbath” to but one day, and that the day just before the first day. The Sunday sabbath, in its origin, its early observance, its history, stands for paganism, for an apostate church, for traditions which make void the word of God, for usurpation of right and truth, for intolerance and persecution. That it has been kept by good men does not affect the question. “Whose image and superscription hath it?” Luke 20:24. A counterfeit may pass through the hands of many good men, but it does not thereby become genuine. Jesus says, “Every plant, which my Heavenly Father hath not planted, shall be rooted up.” Matt. 15:13. Those who identify themselves with error in great crises must share its fate.
Brethren, readers, turn from the darkness of papal tradition to the light of God’s word. Turn from the power of the State to the gospel of Christ. Turn from the wine of Babylon to the living water of God’s word. We ask it not merely as a Seventh-day Adventist, but as a Protestant, as a Christian, for truth’s sake, for Christ’s sake, for your own soul’s sake, in the great crisis through which we are passing. Decide not for the multitude of earth, but for the Loving One who bought you, the Living One who will save you, the Mighty One who will keep you to all eternity. It is not merely the first day or the seventh day; it is Darkness or Light, Error or Truth, Tradition or the Word, Babylon or Zion, Barabbas or Jesus, Antichrist or Christ. Which will you choose?
CHARACTER AND AIMS OF THE PAPACY.
By Ellen G. White
BY MRS. E. G. WHITE.
Romanism is now regarded by Protestants with far greater favor than in former years. 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 has been so dearly purchased. They taught their children to abhor popery, and held that to remain at peace with Rome would be disloyalty to God. But how widely different are the sentiments now expressed!
The defenders of popery declare that she has been maligned; and the Protestant world is inclined to accept the statement. Many urge that it is unjust to judge the Romish Church of to-day 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 civilization has changed her sentiments.
Have these persons forgotten the claims of infallibility for eight hundred years put forth by this haughty power? So far from relinquishing this claim, the church in the nineteenth century has affirmed it with greater positiveness than ever before. As Rome asserts that she has never erred, and never can err, how can she renounce the principles which governed her course in past ages?
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.
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. But 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 they will yet take their position with his people.
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 reëstablish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground in our country upon every side. Look at the number of her churches and chapels. Look at her colleges and seminaries, so widely patronized by Protestants. These things should awaken the anxiety of all who prize the pure principles of the gospel. . . .
The Romish 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 popery that existed in ages past exists to-day. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The popery that Protestants are now so ready to embrace and 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.
Popery is just what prophecy declared that she would be,—the apostasy of the latter times. 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. “We are not bound to keep faith and promises to heretics,” 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?
It is not without reason that the claim has been put forth that Catholicism is now almost like Protestantism. There has been a change, but the change is in Protestants, not in Romanists. Catholicism indeed resembles the Protestantism that now exists; but it is far removed from Protestantism as it was in the days of Cranmer, Ridley, Knox, and other reformers.
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.
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 darkness276prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppressions, 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 or reject it.
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 men 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. . . .
The spirit of the Papacy,—the spirit of conformity to worldly customs, the veneration for human traditions above the commands of God,—is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the Papacy has done before them. Would the reader 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. Would he 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. . . . 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 papists and Protestants shall unite for the exaltation of the Sunday. Rev. 13: 12. For nearly forty years Sabbath reformers have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. There is the same claim of divine authority for Sunday keeping, and the same lack of scriptural evidence, as in the days of papal supremacy. 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.
Marvelous in her shrewdness and cunning is the Romish 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 employ 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 popery how to deal with those who are disobedient to the church?
The Christian world will learn what Romanism really is 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. Throughout the land she is piling up her lofty and massive structures, in the secret recesses of which her former persecutions will be repeated. She is stealthily and unsuspectedly 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 soon to be given her. In the near future we shall 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.—Great Controversy, Vol. 4.
The Reason of It
The Reason of It.—There is a cry ever and anon from our great religious weeklies for a revival of religion, for a deeper work of grace, for more of a sense of the unworthiness and sinfulness of sin. The Advance of January 11 thus voices this sentiment:—
Is there not need of more of this sense of sin to-day? Paul said: “It is a saying worthy of all acceptance that Christ Jesus came into the world to save sinners, of whom I am chief.” Deeply sensible of his own sins and of the fallen and sinful condition of the race, and with a great view of Christ’s power to save men, he went out into the darkness and abominations of heathenism to proclaim his message. . . . It is hard to think of great power in preaching which does not connect itself with sin, loathsome, deep, and dreadful, and with the gospel as an effective and glorious remedy for that sin. It may be said that the deeper down men have gone in their views of human sin and need, the higher up they have reached in their apprehension of God’s willingness and power to save.
But is there not a cause? God’s Spirit convinces of sin through his law. Said Paul, “Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, ‘Thou shalt not covet.’” Rom. 7:7. “Sin is the transgression of the law;” but many Protestants have been driven from the law because of their unscriptural position on the fourth commandment; and, if they refer to it at all, they are “partial in the law.” The presentation of the law is a part of the gospel message which the Comforter brings home to the soul.
THE MORAL WARFARE.
By J. G. Whittier
OUR fathers to their graves have gone;
Their strife is past, their triumph won;
But sterner trials wait the race
Which rises in their honored place,—
A moral warfare with the crime
And folly of an evil time.
So let it be. In God's own might
We gird us for the coming fight,
And, strong in Him whose cause is ours,
In conflict with unholy powers,
We grasp the weapons he has given,—
The Light, and Truth, and Love of heaven.
—J. G. Whittier.