Your ShelfYour Projects

Signs of the Times, Vol. 21, No. 37.

THEY CAN NOT BE SEPARATED

Signs of the Times

Sep 19, 1895

Pacific Press Publishing Company · Oakland, California · Sep 19, 1895

THEY CAN NOT BE SEPARATED.

By Ellet Joseph Waggoner

In the days of Jesus of Nazareth there were many who did not believe in him, but who professed to believe in Moses. Some of them said, “We know that God spake unto Moses; as for this fellow, we know not from whence he is.” John 9: 29.
From “Patriarchs and Prophets.” MOSES AND CHRIST.
From “Patriarchs and Prophets.” MOSES AND CHRIST.
To the one who stood up for Jesus, they said, “Thou art his disciple; but we are Moses’ disciples.” But what was the actual fact? They did not believe on Moses any more than they did on Christ. He said to them: “There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” John 5: 45-47.
The highest testimony given to Jesus as the One sent from God, is this which the Lord spoke to Moses: “I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him;” he “shall be destroyed from among the people.” Deut. 18: 18, 19; Acts 3: 23. It is evident, therefore, that anybody must believe in Christ if he really believes Moses.
But there is another side. In these days we find many who profess to believe in Christ. They have no sympathy for the Jews who refused to accept him, and they wonder at the blindness of that people. But they do not profess to believe very much in Moses. Many of them openly depreciate his writings as out of date. If the authority of Moses is not openly discredited by them, he is at least slighted. Yet these same persons profess the most implicit faith in Christ.
What is the position of these last?—It is precisely that of the Jews of old. Listen again to the words of Christ: “Had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?”
In vain are all professions of faith in Christ by those who discredit Moses. The two can not be separated. He who believes the one must believe the other also, and he who denies the one denies the other as well; for both were sent by God with the same message. To deny Christ while professing to believe Moses is exactly the same as denying Moses while professing to believe Christ. Happy will that man be who in the judgment shall not be condemned either by the words of Moses or of Jesus. E. J. W.

That Is All

That Is All.—A sense of our utter need, and faith in God to supply that need, is all that God requires on our part that he may grant to us “freely by his grace.” This is simply believing what is so and accepting. We can not purchase God’s favor, but we may obtain it in abundance. “God is no respecter of persons.”
Let Them Alone.—He who is the champion of truth, the soldier of God, does not need to stoop to personalities, to innuendo, to ridicule, to persecution, to force, to conquer. All these are the weapons belonging to falsehood. In the end they will always injure the one using them more than him against whom they are used. Let them alone. We need no other weapons than the truth, light, and love of Heaven.
Increase of Faith.—When the Lord spoke of the necessity of forgiveness, the apostles said to him, “Increase our faith.” Luke 17:5. Many people to-day make the same prayer, and make it in vain, because they do not recognize the Lord’s answer. “Faith cometh by hearing, and hearing by the word of God.” Rom. 10:17. If a person desires more faith, he has but to listen more attentively to the word of God. There is no other place from which faith can come, and so we must go there for it.
Gladness.—“Light is sown for the righteous, and gladness for the upright in heart.” When we sow a thing we expect it to multiply and increase. So the Lord has sown gladness for the believer, that it may spring up continually. When we represent Christ in us, it will be by our gladness for the truth he has given us; not what we see, but what we know; not what our reason has been able to trace out, but that which our faith has laid hold of and brought into the very life. It will not be a forced gladness, but the springing up of the joy of the life of Christ.

PURGING THE CHURCH.

By Ellet Joseph Waggoner

This is the way a Church of England clergyman has proposed, in a letter to the English Churchman, to purge that body of the Ritualism which is fast making it an exact copy of the Roman Catholic body:—
There is a “constitutional means of purging the church through Parliament,” and it is the only “constitutional means” and the only “practical means.” Secession won’t “purge the church;” moving the table to the center of the church won’t “purge the church.” It would be moved back again by the next incumbent, perhaps. But make it, by Act of Parliament, illegal, under suspension or deprivation, for any clergyman to turn his back to the people, to use lighted candles except in case of atmospheric darkness, or at any time during service to make the sign of the cross, or to use a mixed chalice, or any other than pure wheaten bread at the Lord’s Supper, or any hymn during the administration of the Lord’s Supper, or to wear any vestment other than the surplice, except in the case of the bishops, the usual episcopal robes being allowed, and the academical hood and black gown in the pulpit; and then, as I have said before, no reformation would be required in our purely Protestant church, no progress in Ritualism or Romanism would or could be made, as far as outward symbols are concerned; and Ritualists and Romanistic teachers would then find that there is no scope for their purposes in the Established Church of England.
The statement that under such an act of Parliament no progress in Romanism could be made, “as far as outward symbols are concerned,” is quite safe. But what difference does it make whether any progress toward Romanism is made in “outward symbols” or not if inwardly the clergy and members are full of Romish sentiment? If the sentiment is within, it is no worse for it to find expression; and if it is not within, there is no danger. And there is no one so enamored of civil legislation for the church that he will claim that an act of Parliament can change men’s hearts.
The Jewish Church was never more corrupt than when it was most strict in all the externals. Hear the words of Christ: “Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.” Matt. 23:25, 26.
Read also the lists of sins recited by the apostle Paul, as being committed in the last days by those possessing “a form of godliness, but denying the power thereof.” 2 Tim. 3:1–5. The form may be secured by strict legislation, but the more acts of Parliament are depended upon for purging the church, the more will the power of godliness be denied.
Suppose that an act of Parliament were obtained, what surety could be given that it would not be repealed by some succeeding Parliament? It is majorities that make laws; and even though a majority might at present be opposed to the outward forms of Romanism, the inward tendency would not be legislated out of a single soul, and in time a majority would be found who would reverse everything.
How then shall the church be purged, not only of Ritualism, but of every other evil? Here is the answer: “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.” Eph. 5:25, 26. Said Christ, “Now ye are clean through the word which I have spoken unto you.” John 15:3. “If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.” 1 John 1:7.
Here is cleansing that is cleansing indeed. Every attempt to cleanse the church by any other means will prove as ineffectual as to attempt to stop the flood of a river with a barbed-wire fence. Indeed, civil legislation for the church only increases the evil; for the only real Gospel power is the power of God; and just to the extent that the church depends on civil power, will it neglect the power of God; and where the power of God is lacking, there the power of the devil will be supreme. And thus civil legislation in behalf of religion, instead of purging the church, will at last bring it into the condition described by the angel:—
“Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” Rev. 18:2.
And there is only one way by which this deplorable condition can be brought about, and that is by the church’s depending on worldly power, in defiance of the word of God.
“Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.” Jer. 17:5, 6.
“Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God; which made heaven, and earth, the sea, and all that therein is; which keepeth truth forever.” Ps. 146:3–6.
Parliament cannot change the heart, but God can create a new heart; Parliaments, with all their powerlessness, are subject to change, but God in his might is “from everlasting to everlasting.” E. J. W.

“ANOTHER DAY”—“TO-DAY.”

By Ellet Joseph Waggoner

“Again, He limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear His voice, harden not your hearts.” Heb. 4:7.
God had promised rest to the children of Israel, and he took them out of Egypt to lead them to it. Then, as now, rest could be found only by learning of the Lord. Matt. 11:28, 29. But they rebelled against him, refusing to learn of him, although they saw his works marvelously wrought out before their eyes. The promise of anything does not profit any one unless it is accepted; but the children of Israel did not believe the Lord, and “so we see that they could not enter in because of unbelief.” Heb. 3:19.
But the unbelief of men can not make the faith of God of none effect; therefore there still remains a rest to the people of God. Though men believe not, yet He abideth faithful. The same promise of rest still remains—nay, the rest itself remains—and “we which have believed do enter into rest.” The rest is all prepared, and was ready even in the days of ancient Israel, for “the works were finished from the foundation of the world.” The evidence of this is found in the statement that “God did rest the seventh day from all his works.” Heb. 4:4. When works are all finished, rest must necessarily begin. So the rest began on the seventh day of time, when “God saw everything that he had made, and, behold, it was very good.” Gen. 1:31.
What were the works that were finished when God rested the seventh day?—The heavens and the earth had been newly created. A garden had been planted, in which man had been caused to rest, and the dominion of the whole earth had been given him. But through unbelief that rest was lost. Man sinned; and sin brought unrest and weariness into the world, for “the wicked are like the troubled sea, when it can not rest.” Isa. 57:20.
Man lost the rest, but God did not. His rest is eternal, unaffected by any action on the part of man. Moreover, God did not forsake man, nor utterly take from him the rest which he had forfeited. He gave his only Son, who “is made unto us wisdom, andrighteousness, and sanctification, and redemption.” 1 Cor. 1:30. “By him were all things created” (Col. 1:16); and the Sabbath, that memorial of creation, and the proof that the rest of God is ready for men when they believe, is left to us, that we may know that he has the power to sanctify us (Eze. 20:12).
The Sabbath, the identical rest into which God entered on the completion of creation, is the rest which was given to man in the new earth. It is God’s rest, and can be gained and kept by man only as he has faith in Christ. He who keeps it through faith in Christ, has the sure pledge of final possession of the earth again made new.
It was to this possession that God was leading the children of Israel. But they could not enter in because of unbelief. Joshua did not give them rest. Heb. 4:8, margin. But God had sworn by himself that the rest should be given, and so “it remaineth that some must enter therein.” Therefore since they to whom it was first preached did not enter in, he still holds out the offer to all who will accept it. If the children of Israel had been real children of faithful Abraham, the rest would have been given in their day, and so the day of salvation would have closed. But they were not faithful, and since God’s promise and oath to Abraham must be fulfilled, and his seed must be as the sand on the seashore, another day of salvation was offered.
What is this other day? Read the first text again: “Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts.” Heb. 4:6, 7. That other day is to-day. “Behold, now is the accepted time; behold, now is the day of salvation.” 2 Cor. 6:2.
Notice the statement that God “limiteth a certain day.” In speaking of “another day” God limited the time to “to-day.” Since the ancient people of Israel refused the rest which the Lord offered, God holds out another day in which we may heed the gracious call: “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” and that day is to-day. “To-day” is the only day that God has ever promised to man in which he may accept salvation. He has offered no time of repentance after death; he has not offered some time next year, nor next week, nor even to-morrow; but only “to-day.”
There are many who hear the word of truth, the Gospel of salvation, who think that at some future time they will accept it. They do not think that they can do so to-day, because it is not convenient. Some would like to have their own way a little longer. Others have important matters of business that they think must be attended to before they can accept. They think that they must have their plans all perfected in this world, which is soon to pass away, before they can accept the other world, which is to endure forever. They are unconsciously like the child who refuses to run from the tide which is rapidly coming in, because he has not yet completed the little house that he is building in the sand. Like the child, they forget that when the tide comes in, it will sweep away the house of sand, so that it will be the same as though it had not been built.
Vast interests center in to-day. In one day an eternity of rest may be gained or lost. Think of it! God has given us one day in which we may gain an endless day. Eternity against to-day. Why should anybody hesitate as to the choice? “This is the day which the Lord hath made.” It is a glad day, because in it righteousness, and peace, and joy in the Holy Ghost may be obtained. Let us therefore “be glad and rejoice in it.”
“Come, weary soul, and here find rest; Accept redemption, and be blest; The Christ who died, by God is crowned To pardon on redemption ground.” E. J. W.

The Only Way.

There is no such a thing as overcoming by overcoming one sin at a time. We may not pass by a dozen seemingly lesser sins and attack one seemingly greater than all. The “greater” sin may have its root in the “lesser.” It does not seem to be very sinful to covet. There are thousands guilty of this sin who are of “good standing” in the churches. But stealing and adultery are considered even by the covetous ones heinous sins. Yet he who never coveted, never stole, never committed adultery. It is impossible to overcome theft if covetousness is cherished. It is impossible to put away any sin, to overcome any sin, while selfishness, the basis of all, is cherished and fed. Selfishness is the taproot of all sin, the soil in which all sins flourish; and the only way to secure great and permanent victory is to give up self and all sin with it. He who cherishes one sin in his heart, holds in the very citadel of his strength a foe which will open the gate and admit an army of evil. The only way to triumph over sin is to have the heart cleansed by Jesus Christ, and then by faith to “keep” it “with all diligence,” by cherishing no sin, by keeping it filled with the knowledge and goodness of God.

"CHRISTIAN" AMERICANS AND THE "HEATHEN CHINESE."

By Milton C. Wilcox

The Chinese are heathen. Americans are called Christians, and the nation a “Christian nation.” It is worth while, in the light of these claims made by Americans, to consider some of the demonstrations of their respective characters, especially when so much is being said in the religious and secular press about the persecution and massacre of Christian missionaries in China. The Evening Post, of New York, has set before the public some facts and comparisons, which Americans, who make such high claims for their “Christianity” and civilization, would do well to ponder. Here is a summary of some of these facts:—
In China, 1870, the Tientsin massacre, 19 French and Russians killed, including 4 nuns, and mission buildings destroyed.
In United States, 1881, riots in Denver. Chinese dragged through the streets by neck ropes. One killed, several injured.
In United States, Sept. 2, 1885, the Rock Springs riot, Chinese village looted and burned by 150 miners, 28 Chinese killed, 15 wounded, 14 burned to death, and charred corpses eaten by dogs and hogs. The whole thing approved by the people. A fruitless inquest followed. September 1, Chinese village at Seattle burned, 3 killed, several wounded. In various places in Washington, Idaho, Montana, and Oregon 28 were killed. In Juneau, Alaska, 87 Chinese were driven out and set adrift on the ocean in two small boats without food. The same year Chinese were expelled from a score of places on the Pacific Coast, 100,000 fleeing to San Francisco in terror and destitution.
In 1887, on hearing of the American riots, there were return riots in China, but no lives were taken. In 1891 there were riots in Wuhu and elsewhere in China, property was destroyed and three British killed.
In 1891 in the United States there were arson and robbery, with one woman burned to death in California. In 1894, in Oregon, 10 Chinese were ambushed and murdered. “Every one was shot, cut up, stripped, and thrown in the water,” most of them being shot in the back.
In its examination of these cases, the Post thus comments:—
On this side we find the Chinese invariably and unanimously acquitted of any provocation; they are conceded to be inoffensive in their conduct, industrious and useful in their work. On that side we find, in the missionary settlers at least, a similar absence of provocation, together with a highly useful activity. On this side, however, the Chinese compete for employment at exasperatingly low wages, and thus undoubtedly disturb the economic order to a serious extent. On that side, in a similar way, the missionaries come with doctrines and customs which, by the Chinese standard, pervert morality and overturn its basis, the family; while an unfortunate combination of circumstances has spread an ungrounded but often highly plausible belief that they kidnap Chinese children for their orphan asylums, and use babies’ eyes and hearts as medicaments in their hospitals. On this side, consequently, we find sporadic outbreaks of violence by a turbulent and lawless class of the community. On that side, no different results follow, these recent killings of 1895, for instance, being the work of a band of marauding rebels.
In China, again, while decent people think about these things just as decent people do here, we find often a part of the intelligent class—officials and scholars—openly or quietly abetting; we notice, also, that strife is often excited for political ends. On this side, too, we find the Pacific Coast officials often conniving, seldom protesting, at the persecution of the Chinese, and constantly effecting a practical denial of justice; we also find the same nefarious use of popular feeling for political purposes. On that side we find these outbreaks consisting of robberies, lootings, and burnings, of assaults and “massacres;” on our side, too, we find theft and destruction, with cowardly and barbarous butchery.
Thus far the cases run on all fours. But there are two differences: First, the Chinese Government has never denied its duty to pay for all these things, and in the vast majority of instances the records show a full and fairly prompt payment. But it has been reserved for the officials of our enlightened republic to record themselves before the world as repudiating our liability to pay, and to relegate the Chinese to the tender mercies of a hostile local tribunal and a farcical justice; and the Rock Springs and other indemnities came as pure gratuities, thoroughly inadequate, pushed through a not too willing Congress. Secondly, the Chinese who have suffered here were undoubtedly in the simple exercise of their full treaty rights in settling and working where they were. But the missionaries who have suffered outside of the treaty ports were with equal certainty voluntary intruders where they had no right to settle; for missionary work in China (strange as it may seem) has been and is largely conducted by the aggressive occupation and persistent maintenance of stations outside of the stipulated treaty limits of residence.
The moral which the Evening Post draws is in part as follows:—
If the Chinese are black in iniquity, then we are equally so; that if we prefer to think our people as a whole untainted by these sporadic excesses, the same conclusion must follow for the Chinese; and that a little more deliberation in the choice of vituperative adjectives is desirable. . . . A decent regard for the tu quoque argument, and an intelligent study of the point of view of our foreign neighbors, are things which our press can not too assiduously cultivate among our people.
A lesson which we would draw from the above is hinted at by the Post when it says that our demand for a protectorate over China “is as good an example as Christian history has ever afforded of the mote and the beam.” The lesson is that America is not a “Christian nation.” But few of its people comparatively are Christian people. Profession is nothing. “Why call ye me, Lord, Lord,” says Christ, “and do not the things which I say.” Judged by Christ’s teachings and life, what is there about our government, or about Americans as manifest in the treatment of the colored races, at home, which would show it or them to be Christian? That there are Christians in America—very many indeed—we are glad to believe. The massacre and persecution of our missionaries in foreign lands we deeply deplore, and our heart goes out in sympathy with the sufferers. We are glad to believe that these men are Christians, but that does not make the country or people from which they sailed Christian, and their work in heathen lands would, to our mind, be more effectual if America were rated at its true status, a mere government of earth, and its people of all characters and classes, the majority of whom are as much in need of the life of the Gospel as the heathen Chinese. In fact, “Christian America” and “Christian England” are to-day persecuting Christians, those who are walking in the footsteps of Christ. Would to God that those who differentiate between “Christian” and “heathen” nations would learn what Christianity is. M. C. W.

EXERCISE COMPASSION.

By Ellen G. White

BY MRS. E. G. WHITE.
“Be ye therefore merciful, as your Father also is merciful.” The Lord honors his human agents by taking them into partnership with himself. The heart of Christ is full of forgiving mercy and truth. He is afflicted in all the afflictions of his people. We are to be compassionate, and find joy in coming with a kindly interest to bind up the wounds of those who have been pursued and left half dead by the ruthless hand of the destroyer. We are to be ready to heal the bruises that sin has made. Those who do this are Christ’s ministers, and the world has a living testimony of the love of God before them in his representatives. God is revealed before the world in those who practice the works of Christ, and through his messengers he is known as a God of mercy, goodness, and forgiveness. “He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” God in Christ is ours, and his bounties of love and mercy are inexhaustible. He desires that every one shall be benefited by the rich provisions that he has made for those who love him; he invites us all to share with him in his glory. The bliss of heaven has been provided for every soul who loves God supremely and his fellow-men as himself.
Men would no longer be the slaves of sin if they would but turn from Satan’s illuring, delusive attractions, and look to Jesus long enough to see and understand his love. New habits will be formed, and powerful propensities for evil will be held in check. Our Leader is a conqueror, and he guides us on to certain victory. Our Advocate, Jesus, is pleading before his Father’s throne in our behalf, and he is also pleading with the sinner, saying, “Turn ye, for why will ye die?” Has not God done everything possible through Christ to win men from Satanic deception? Has he not given himself? Did he not for our sake become poor, that we through his poverty might be made rich? Is he not a risen Saviour, ever living to make intercession for us? Is he not ever following up his great work of atonement by the work of the Holy Spirit on every heart? The bow of mercy still arches the throne of God, testifying to the fact that every soul who believes in Christ as his personal Saviour, shall have everlasting life. Mercy and justice are blended in God’s dealing with his heritage.
Those who are partakers of the divine nature are one with God in Christ, and one with each other to work the works of God, which are works of mercy and tender compassion. It is mercy that has saved us, and when we manifest mercy toward our fellow-men, we are only working in Christ’s lines. Mercy is continually active throughout the vast universe. Mercy abounds in the heart of God, and it is from this source that all our happiness comes. God’s family upon earth is large, and his children are suffering in the suffering mortals around us; and every soul who is imbued with the Holy Spirit, will practice works of mercy, and reveal to others tender love, pity, and compassion. From the true Christian heart every fiber of selfishness will be uprooted, because it is opposed to the practice of Christ. Jesus said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.”
O, that men could know what they might do for the Master by practicing mercy and love! Could they realize what Christ has done, they would move along broader lines than they now do in the practice of benevolence. True, it will seem to be at great cost, because self must be denied, and individual pleasure must become a secondary matter. Satan is continually urging us into the service of self, and many who should be examples in bearing good fruit in self-denial and self-sacrifice, are full of pride and self-esteem, and the record in heaven of them is, “Ye despise the poor, the afflicted, and the suffering, for whom Christ has died, who are under the heavenly benediction, ‘Blessed are the poor in spirit, blessed are they that mourn; for they shall be comforted.’”
How many who profess to be followers of Christ climb upon the judgment seat, and pronounce condemnation, magnifying some fault which to finite beings seems to be an offense against God! But this work, that is so pleasing to the great adversary of souls, would all cease if the Spirit of Christ were in the heart. Mercy rejoices not in iniquity. We imagine that others do not appreciate us; we magnify our mites of merciful actions into something very great, and excuse ourselves from the duty of showing mercy, because others manifest ingratitude toward us. Suppose, because of our ingratitude, God should work upon this same plan? We do not appreciate his many mercies and benevolences toward us; but he continues to deal out of his abundance his riches of grace. Suppose the human agent who dispenses the gifts of God to those who need them, does meet with ingratitude, let him remember that he is not using his own goods but his Lord’s, and God looks down from heaven to see how his steward is treating his heritage, for whom he has given his precious life. God has made ample provision to supply the necessities of the poor, and there is no case of need for which some one is not responsible. Men should yield to the controlling influence of the Spirit of God in order that mercy and compassion may be shown to the sufferer. We should trade upon the Lord’s goods by relieving, as far as possible, the woes of humanity. Every Christian brother and sister should step into his own place, and stand at his own post of duty. We might do much more than has been done to alleviate the sorrows of those who are hungry, naked, and in peril, in temporal and spiritual things. The channel is constantly open, and streams of mercy ever flow from Him who has a treasure of supply, and He will give to those who are dispensers of His bounties. But God’s glory will not be advanced if men and women appropriate to their own individual selves his matchless mercy and rich gifts. Such are not the ones upon whom is pronounced the heavenly benediction. O, that the cold hearts of men which are hardened by selfishness might be warmed by the love of Jesus! O, that their hearts might be broken and sanctified! O, that they might come under the control of the divine will! O, that every church member might have the understanding enlightened, that the stony heart might be exchanged for the heart of flesh, and the fierce, wicked, Satanic spirit might be cast out, and the mercy and love of Christ possess and control the soul! O, that the temple of the soul might be cleansed, and become the habitation of the Spirit!
“As the branch can not bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” He who believes in Jesus becomes a living channel of light and blessing to confer benefits upon the needy and suffering. He becomes a laborer together with God. The branch bears the same clusters of fruit as the vine. The Christian becomes one with Christ in God, and God loves him as he loves his own Son. When the disciples of Christ become one with him, as he is one with the Father, they will be a power in the world in revealing God’s mercy, forgiveness, and truth. Those who do the works of Christ are accepted in the Beloved. Union with Christ means the dispensing of his blessings. The bright beams from the Sun of Righteousness shine forth in mercy and love. The fruits of the Spirit are “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.”
Multitudes must enter into the Saviour’s Spirit; for he came not to be ministered unto, but to minister. When they are imbued with the Spirit of Christ, they will value men as Christ has valued them; they will work as Christ has worked; they will not fail nor be discouraged. They will see open doors through which mercy and grace are ever flowing. They will gaze upon the cross of Christ, and estimate the value of the souls by the cost of redemption. They will be sharers with Christ in his intense earnestness to save the souls of the perishing, who know not God. The love, pity, and tenderness of Christ will break every barrier down, and men, women, and youth will respond to the truth, and will present themselves to share the burden with Christ. The love and pity of Christ will constrain them to be partakers with him of his self-denial and sufferings.

LOVE OF GOD.

By Whittier

So, to the calmly gathered thought The innermost of truth is taught, The mystery dimly understood, That love of God is love of good, And, chiefly, its divinest trace In Him of Nazareth’s holy face; That to be saved is only this,— Salvation from our selfishness, From more than elemental fire, The soul’s unsanctified desire, From sin itself, and not the pain That warns us of its chafing chain; That worship’s deeper meaning lies In mercy, and not sacrifice, Not proud humilities of sense And posturing of penitence, But love’s unforced obedience; That book and church and day are given For man, not God,—for earth, not heaven,— The blessed means to holiest ends, Not masters, but benignant friends; That the dear Christ dwells not afar, The king of some remoter star, Listening, at times, with flattered ear To homage wrung from selfish fear, But here, amidst the poor and blind, The bound and suffering of our kind, In works we do, in prayers we pray, Life of our life, he lives to-day. —Whittier.
Continue reading: THE SIMPLICITY OF THE GOSPEL