Earlier text: THE CHANGE OF THE SABBATHGethsemane.
By Mrs. H. B. Stowe
In many private histories there are Gethsemanes. There are visitations of sudden, overpowering, ghastly troubles; troubles that transcend all ordinary human sympathy, and that the helpless human soul has to wrestle with alone. And it was because in this blind struggle of life such crushing experiences are to be meted out to the children of men that Infinite Love provided us with a Divine Friend who had been through the deepest of them all, and come out victorious. In the sudden wrenches which come by the entrance of death into our family circles, there is often an inexplicable depth of misery that words cannot tell. Only Jesus, who, as the Head of the human race, united in himself every capability of human suffering, and proved them all, in order that he might help us, only he has an arm strong enough, and a voice tender enough to heal us. The stupor of the disciples in the agony of Jesus is a sort of parable or symbol of the inevitable loneliness of the deepest kind of sorrow. There are friends, loving, honest, true, but they cannot watch with us through such hours. It is like the hour of death—nobody can go with us. But he who knows what it is to suffer; He who has felt the horror, the amazement, the heartsick dread; who has fallen on his face overcome, and prayed with cryings and tears, and the bloody sweat of agony, can understand us, and can help us. He can send an angel from Heaven that can comfort us when every human comforter is “sleeping for sorrow.” It was Gethsemane which gave Jesus the power to bring many sons and daughters unto glory. And it may comfort us under such trials to hope that as he thus gained an experience and a tenderness which made him mighty to comfort and to save, so we, in our humbler measure, may become comforters to others. When the experience is long past, when the wounds of the heart are healed, then we may find it good to have drank of Christ’s cup, and gone down in that baptism with him. We may find ourselves with hearts tenderer to feel, and stronger to sustain others, even as the apostle says, “He comforteth us in all our tribulations, that we may be able to comfort them that are in any trouble by the comfort wherewith we ourselves are comforted of God.”—Mrs. H. B. Stowe. The Need of the Christian’s Armor.
By A. M. Lindsley
WHATEVER efforts we may put forth in our own strength toward gaining eternal life will be utterly futile. We shall find that in striving to establish our own righteousness, we never made a more fatal mistake. There is no other way into the fold but by the door, and that door is Christ. We are called to follow his example. This, or that, or the other, may seem to us for the time to be the very way for us to travel; unconsciously, we may choose one of the by-paths that lead us into the territory of the prince of darkness where we may be taken captive, never again to see the light of day. The Christian is surrounded by unseen agencies as dark as hell itself, from which he can only be protected by answer to earnest prayer to the great Head of the church, who overcame once for all. The way for our escape has been plainly laid open; overcoming grace is promised. To follow in his footsteps is the only sure way of reaching the end he has reached. His, was a life of self-denial and suffering. Shall we expect to be carried to Heaven short of the same baptism? Christian fortitude is called for to successfully breast the waves of opposition and trial that beset us at every step of our progress, and he who now in this degenerate age presses on to the final goal must prove himself an adept in outwitting the enemy of his soul’s salvation. A faithful study of the chart given to guide us on Time’s ocean is of the utmost importance to a knowledge of our whereabouts, and we are to give the most earnest heed to the things we have heard, especially as we near the end, lest we let them slip, and these way-marks prove unavailing in our case. Sometimes, we are as hardly pressed as was Bunyan’s “Pilgrim” in the valley of humiliation, in his conflict with Apollyon, and only by dint of the means he used shall we prevail. Satan and his host will never yield the field only to a higher power. How necessary then that we are clothed with the whole armor of God according to the exhortation of Paul in Eph. 6: 13–18. He enumerates the different parts of the armor, and says, “Above all taking the shield of faith.” Faith seems to be the most important part of the armor; for in our conflicts with the enemy, he knows if he can succeed in weakening our confidence in God, his promises, or his work, he has taken away our defense, and we are left open to all his fiery darts, but with this we shall be able to cope with him and all his legions, for greater is He that is for us than all they that be against us. The Lord has seen fit to bring us into strait places at times, where we are tempted and tried, and brought at times to the last extremity to prove us and see whether we will have faith in our Leader, always looking to him as the author and finisher of our faith. So looking to him, he will prove himself fully able to succor all who are thus tempted. Says the prophet, to him “that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God.” When darkness prevails to that extent that not a single step before us seems plain, then only one resource is left us, which is, to still trust in the name of the Lord. In his own time he will bring us deliverance. Oh, for mighty faith! “Faith, mighty faith, the promise sees,
And looks to that alone,
Laughs at impossibilities,
And cries, It shall be done!”
A. M. LINDSLEY. Good Advice to Young Ministers.
An eminent aged preacher speaks the following solemn words to young men just entering the ministry:— “Young gentlemen, the world is passing fast. It seems but yesterday when I thought I was a young man; to-day I am an old man. It seems but yesterday when I thought I had endless time before me: my work is almost done. You are beginning, and life is all before you, with its taxations, with its annoyances, with its cares. The most important thing you have before you in life is not that you should have an eminent place, or a great name, or large revenues, or even success, in the ordinary sense of the term. The chiefest thing that lies before you, which you can conceive of, is that you should ripen into the disposition of the Lord Jesus Christ in such a way that when you come to men it shall be as if Christ came to them, bringing his power, his nature, his influence, his feeling, his life. You are all running to the Lord, and saying “Lord, grant that I may sit on thy right hand or on thy left;” and Christ is saying to you, “My son, can you drink of the cup that I drink of? Can you be baptized with the baptism that I am baptized withal?” You want to be radiant ministers, eloquent ministers, ministers of great influence and success. Do you want to sit on the Lord’s right hand or on his left? Then give him your heart, so that in humility, in gentleness, in unfailing sweetness, in patience under all circumstances, you shall be like him. In order to be successful and influential ministers, are you willing to bear about with you the dying of the Lord Jesus Christ, in order that his love may be made manifest in your heart? This it is to preach Christ as the wisdom of God and the power of God unto the salvation of men,” D. M. CANRIGHT. Coals of Fire.
By H. A. St. John
“Therefore if thine enemy hunger, feed him; if he thirst, give him drink, for in so doing thou shalt heap coals of fire on his head.” Rom. 12:20. The Saviour enjoins that we love our enemies. Occasionally persons query how this can ever be done. Without the love of Christ in the heart it is impossible. But with this, the directions are plain and comparatively easy. The first direction may be complied with by the follower of Christ under all circumstances. It is, to pray for our enemies. They may be so situated that this is all that we can do. Next we notice the direction of the apostle as above quoted, to heap coals of fire on their heads. The natural and immediate effect of placing a coal of fire on the head, would be to cause the individual to stoop; and to heap them, would certainly bring humiliation. Thus it is with deeds of charity. There is warmth in love. And when an act of pure love is done to an enemy it will burn like a coal of fire upon his head; and often repeated, it will be heaping coals of fire upon their heads. Sometimes we hear brethren complain that they have not the confidence and love of their brethren. Supposing such ones try the apostle’s direction of heaping coals of fire. I am sure they would find it to have a surprising effect. If for a real or imagined slight we return the same, it would be better represented by chunks of ice than coals of fire. How rarely do we see evil overcome with good. Reader, how do you stand in this matter? Do you overcome evil with good? Are you scattering coals of fire (deeds of love) all about you? Your opportunities are passing. I WOULD not give one moment of Heaven for all the joy and riches of the world, even if it lasted for thousands and thousands of years. Paradise.
By John Nevins Andrews
Luke 23: 42, 43: “And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.” 2 Cor. 12: 3, 4: “And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.” Rev. 2: 7: “He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.” SUCH is the testimony of the New Testament concerning Paradise. It is the place where all the righteous shall finally stand in the presence of God. We cannot be otherwise than intensely interested to understand respecting this abode of the blessed. Where is Paradise situated? Some religious teachers inform us that Paradise is a part of hades. In their view it is not Heaven, nor any part thereof, properly speaking, but a kind of intermediate or half-way place in hades, where the righteous dead are congregated till the time of the resurrection of the just. It is in other words, the ante-chamber of Heaven, as these persons teach. Why should such an idea be cherished? Chiefly for the following reasons:— 1. The soul of Christ was in hades from his death till his resurrection. This is proved by the testimony of David, and of Peter, or rather by the testimony of the Holy Spirit which spoke through them. Peter commenting on the words of David, uses this language:— “He, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.” Compare Acts 2: 25–32; Ps. 16: 8–11. This shows conclusively that the soul of Christ was in hades during the period that he was under the power of death. Were it simply spoken of his death, it might be said that his soul not being left in hades meant that he should not enter there. Being spoken of his resurrection that his soul was not left in hades, it is a clear and unmistakable proof that his soul was in hades before his resurrection, and was not there afterward. Jesus therefore was in hades while he was dead. If he was in Paradise also, as most people believe, then Paradise must be a part of hades, or hades a part of Paradise, or hades and Paradise must be two names for one place. 2. A further reason for placing Paradise in hades is found in that all mankind go to hades and remain there till the resurrection, as is proved by the original of Job 14: 12–15; 16: 13; Eccl. 9: 10; 1 Cor. 15: 55; Rev. 20: 13, 14. The dying thief certainly did go to hades. If he also went into Paradise at the same time, then the one place must include the other. But how do we know that the righteous dead do go into Paradise when they die? This is really a very important question. For all the proof that there is for locating Paradise in hades is found in the supposed fact of the righteous dead living (if such a contradiction of terms can be admitted) from death to the resurrection in Paradise, and the undoubted truth that all the dead are in hades during that same period. Is there any text that speaks of Paradise as the receptacle of the righteous dead? There is not one that asserts this of the righteous dead as a class. No one claims that there is. What is claimed is simply this, that one text, speaking not of the righteous in general, but of one individual, viz., the dying thief, does, as generally interpreted, promise him admittance into Paradise the day of his death. And if he entered Paradise when he died, then of course all the righteous go there when they die. If Paradise is to be the place where the overcomer shall eat of the tree of life, then the righteous shall finally all be congregated in Paradise. Then we have a lively interest to understand where this land of blessedness is situated. Paradise, say some, is that part of hades in which the souls of the righteous dead await in bliss the resurrection of their bodies. Where, then, is hades? Hades is in the depths of the earth. Every text which gives us an idea of its location, speaks of it as beneath. Some of them represent it as in the nether part of the earth. The prophet Ezekiel describes the situation of hades, or sheol, in very striking language. He represents this hades as in the nether parts of the earth. See chapter 32: 18–32. The word is here rendered, “hell.” Isaiah also describes this hell (hades or sheol) as in the depths of the earth beneath. See chapter 14. Korah and his company, when the earth swallowed them up, went down into this hades, or sheol. See Num. 16. The fire now burning within the earth is to burn the lowest sheol, or hades, and set on fire the foundation of the mountains. See Deut. 32: 22. This is certain proof that hades is within the earth itself. And this is also further proved by the fact that hades is to be burned in the fire of the last day. Rev. 20: 14. Are there any living beings in hades? This is certainly a pertinent question. If the dead are not alive, then a large part of the popular preaching of this time is false. But if they are alive, their place of residence is this region called hades. In fact, the effort made to locate Paradise therein, shows that there are plenty of people who think hades the abode of those who are really alive. But does not the Bible say something on this point? Certainly. It tells us that at the Judgment, death and hades give up “THE DEAD which were in them.” Rev. 20: 13. So the people in hades are not alive, but dead. But they will be alive when death gives them up; that is certain. We can judge something respecting hades’ being the abode of the living, by what Solomon says of it. See Eccl. 9: 10. “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [Heb., sheol; Greek, hades] whither thou goest.” This is enough to show that no living being is found in sheol, or hades. Death, which has been falsely styled the gate to endless joys, is really the gate to hades, the land of forgetfulness. If hades is such a place as this, what kind of a location is it for Paradise? If Paradise is in hades, then in Paradise is no knowledge, nor wisdom, nor any work, nor device. Such a Paradise has no very striking attractions. But again, hades is in the depths of the earth. Surely, no living beings can be found in that hades which Ezekiel locates in the nether parts of the earth. In fact, he contrasts hades, in the lower parts of the earth, with the land of the living. So hades is the land of the dead. Eze. 32. And that hades has only dead men in it is plainly shown in Isa. 14. When the king of Babylon went down into hades, it is said, “Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth.” Here the inhabitants of hades are plainly designated as “THE DEAD.” Can Paradise be in hades? It certainly must be if the Saviour and the penitent thief spent the time that Christ was dead, in Paradise. For all men enter hades by the gate of death, and leave it by the gate of the resurrection; and the thief in this must have shared that which the Bible teaches as the common lot of mankind. And our Lord, we know, spent his time till he arose from the dead, in hades itself. Acts 2. So if Christ and the thief entered Paradise in dying, Paradise is certainly within hades; for they both entered hades. But can we tell where Paradise really is? Certainly we can. It is revealed in the Bible with sufficient distinctness to be readily discovered. Thus Paul bears testimony:— “I will come to visions and revelations of the Lord. I knew a man in Christ, above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third Heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into Paradise, and heard unspeakable words which it is not lawful for a man to utter.” 2 Cor. 12: 1–4. Paul could not tell whether he was transported to Paradise in vision, or taken thither bodily. One thing he knew, he saw the heavenly glory, and heard the unspeakable words. He gives us so tangible an idea of the location of Paradise that we cannot mistake it. First, he says, This man in Christ was caught up to the third Heaven; then re-stating this wonderful event, he says he was caught up into Paradise. So we do know that Paradise is in the third Heaven. Surely this ought forever to stop the mouths of those who would locate the Paradise of God, with its tree of life, in the land of death and hades. Besides this, other testimony shows where Paradise is to be found. We not only have Paul to bear witness to its existence in the third Heaven; we have also the testimony of John which sheds great additional light upon this subject. Thus John records the words of Jesus: Rev. 2: 7: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.” We know then that the Paradise of God contains the tree of life. Have we any means of determining where the tree of life is situated? Indeed, we have. The tree of life is found inside the gates of the New Jerusalem. It grows on either side of that river of life which issues out of the throne of God. Thus we read, Rev. 22: 1, 2, 14: “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bear twelve manner of fruits, and yielded her fruits every month; and the leaves of the tree were for the healing of the nations. . . . Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city.” So then we know that the Paradise of God is within the gates of the heavenly Jerusalem. Here is the place in the third Heaven to which Paul, either bodily, or in vision, was caught up. Here he heard the unspeakable words which it is not lawful to utter. Did our Lord enter Paradise when he expired on the cross? So his words to the penitent thief are generally understood. “And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.” Luke 23: 43. If Jesus and the thief were to enter Paradise the day of the crucifixion, they were that day to enter the heavenly Jerusalem. They were to ascend to the third Heaven where God resides. Paradise is not found in the dark caverns of hades. It is only to be reached by entering through the gates of the city of God. The tree of life is there, and the river of life flows beneath its wide-spread branches. It flows from beneath the throne of God. On that throne sits the King eternal. Round about that throne stand the innumerable host of the angels of God. In this place is fullness of joy, and pleasures forevermore. When did Jesus reach this house of his Father? As early, certainly, as did the penitent thief. True; but when did he actually enter the Paradise of God, into the very presence of his Father? One thing is absolutely certain; he did not enter the third Heaven, the Paradise of God, the heavenly Jerusalem, till after his resurrection from the dead. Can we be entirely certain of this? Indeed we can, for he it is that gives us information. Thus he said to Mary, on the morning of the third day, “Touch me not; for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” John 20: 17. Wherever he might have been during that “three days,” he had not been in Paradise. But we are informed where the soul of Christ was while he was under the power of death. What is it that Peter says? “He seeing this before spake of the resurrection of Christ, that his soul was not left in [Paradise? no; but that his soul was not left in] hell,” Greek, hades. Acts 2: 31. Now it is perfectly evident that the resurrection did not bring our Lord’s soul out of Paradise, but that it did bring it from hades, the place of the dead. Again we have direct testimony that the same being that ascended, did first descend. He did not constitute one being while alive, and two beings while dead. He did not go by his soul into Paradise, and by his body into hades. Soul and body, the flesh, the blood, the life, were all given as an offering for the sins of men. Isa. 53: 10, 12; 1 Pet. 2: 24; John 6: 51, 53–58; Matt. 20: 28. The wondrous love of the Father is seen in giving his Son to die, who was with him before the world was. Rom. 8: 32; Heb. 2: 9, 14. And Jesus testified concerning himself: “I am he that liveth and was dead.” Rev. 1: 18. Now let us read what Paul says respecting Christ’s ascent into Paradise, and descent into hades:— “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is THE SAME also that ascended up far above all heavens, that he might fill all things.)” Eph. 4: 8–10. This is a very remarkable statement. It touches the case before us exactly. This exaltation, “far above all heavens,” and this filling, or fulfilling, as the margin has it, of all things, must especially relate to what our Lord has to do by virtue of his divine nature. How striking this language of the apostle! “Now that he ascended, what is it but that he descended first into the lower parts of the earth,” i. e., into hades which Ezekiel places in the nether parts of the earth. Eze. 32: 18–32. The testimony of Paul settles one thing with absolute certainty. The Saviour did not go both ways at once. He did not divide into two beings, and in one of them ascend into Paradise, and in the other descend into hades. No, indeed. He descended first, and ascended afterward. Nay, that is not the only point bearing upon the question. “He that descended is THE SAME also that ascended up far above all heavens.” Then he not only did not go two ways at once, but he did go first down, then up, and he that descended is the same that ascended. So we are certain that it was not as some hold that the humanity alone went down, and the divinity ascended; but what he was when he descended that he was in his ascension, though in the one case he was under the power of death, and in the other he was changed to immortality. These things show beyond all dispute that our Lord spoke the truth when he said to Mary, “I am not yet ascended to my Father.” He had, at that time accomplished only one of the two things named by Paul. He had descended into hades. His ascent into Paradise was the next thing in order. He that descended into hades was the same that ascended into Paradise. J. N. A. Sunday Fourth Commandment Breaking.
By Uriah Smith
IN a “Short Sermon on the Decalogue” which we find in an exchange, we read this statement respecting the fourth commandment:— “We break the fourth commandment by Sunday visiting and worldly talk.” The writer should have told us why. When we are warned that a certain course is in violation of a commandment so important as the fourth, and so generally transgressed, that warning should be backed up by facts so clear that they can but convince the judgment, and arouse the conscience. Shall we attempt to supply the lack? “We break the fourth commandment by Sunday visiting.” Why? Is it because the fourth commandment says nothing about Sunday that we violate that commandment by visiting on that day? Is this the way to break a law, to do those things about which the law says nothing? Is it because the fourth commandment enjoins the observance of the seventh day of the week, and Sunday is the first day of the week, that we break the commandment by Sunday visiting? Is it because God worked on the first day of the week that we should rest on it? Is it because God rested on the seventh day that we should rest on the first? Is it because the fourth commandment enjoins the observance of the seventh day as a memorial of God’s rest at creation, that we violate that commandment by visiting on the day he commenced to work? Is it because God never blessed the first day above any of the laboring days that we sin by visiting on it? Is it because he never sanctified the first day, which means to set it apart to a sacred or religious use, that we should not visit upon it? Is it because the fourth commandment cannot be so changed as to enjoin the first day without stating a falsehood that we ought not to visit on that day? Is it because Paul, by apostolic example as in Acts 20: 11, has given us license to perform our journeys on that day that we should not visit upon it? Is it because by apostolic precept he has enjoined secular business on that day, as in 1 Cor. 16: 2, that we should not visit upon that day, and that by visiting on that day we break the fourth commandment? How is this? By the law is the knowledge of sin. Rom. 3: 20. Sin is the transgression of the law. 1 John 3: 4. Where no law is there is no transgression. Rom. 4: 15. What law do we transgress by visiting on the first day of the week? Sin is not imputed when there is no law. Rom. 5: 13. In what respect then do we commit sin by visiting on that day? U. S. Beyond Commonplace Christianity
“Oh, dear sir,” says Brainerd, in writing to a friend, “do not think it enough to live at the rate of common-place Christianity.”