Signs of the Times, Vol. 11, No. 13. (3/26/1885)

Signs of the Times

Mar 26, 1885

International Tract and Missionary Society · Oakland, California · Mar 26, 1885

General Articles.

By Mrs. E. G. White

Evil Angels—Their Influence and Mission.

BY MRS. E. G. WHITE.

THE existence of Satan and the agency of evil spirits are facts fully established by both the Old and the New Testament. From the days of Adam to Moses, and through all the succeeding ages to John, the latest gospel writer, Satan is recognized as an active, personal agent, the originator of evil, the enemy of God and man. It is true that imagination and superstition have given their own coloring to these facts, and have linked them with legends and traditions of heathen, Jewish, and even Christian nations; but as revealed in the word of God they are of the utmost solemnity and importance. The connection of the visible with the invisible world, the ministration of angels of God, and the agency of evil angels, are inseparably interwoven with human history. We are told of the fall of the angels from their purity, of Lucifer their leader, the instigator of rebellion, of their confederacy and government, of their various orders, of their great intelligence and subtlety, and of their malicious designs against the innocence and happiness of men. We are told of One mightier than the fallen foe,—One by whose authority Satan's power is limited and controlled; and we are told, also, of the punishment prepared for the originator of iniquity.

During the time when Christ was upon the earth, evil spirits manifested their power in a most striking manner. And why was this?—Christ had come to enter upon the plan devised for man's redemption, and Satan therefore determined to assert his right to control the world. He had succeeded in establishing idolatry in every part of the earth except the land of Palestine. To the only land that had not fully yielded to the tempter's sway, Christ came to shed upon the people the light of Heaven. Here two rival powers claimed supremacy. Jesus was stretching out his arms of love, inviting all who would to find pardon and peace in him. The hosts of darkness understood that if his mission should be successful, their rule was soon to end. Satan raged like a chained lion, and defiantly exhibited his power over the bodies as well as the souls of men.

The fact that men have been possessed with demons is clearly stated in the New Testament. The persons thus afflicted were not merely suffering with disease from natural causes. Christ had perfect understanding of that with which he was dealing, and he recognized the direct presence and agency of evil spirits.

A striking example of their number, power, and malignity, and also of the power and mercy of Christ, is given in the Scripture account of the healing of the demoniacs at Gadara. Those wretched maniacs, spurning all restraint, writhing, foaming, raging, were filling the air with their cries, doing violence to themselves, and endangering all who should approach them. Their bleeding and disfigured bodies and distracted minds presented a spectacle well-pleasing to the prince of darkness. One of the demons controlling the sufferers declared, "My name is Legion; for we are many." In the Roman army a legion consisted of from three to five thousand men. Satan's hosts also are marshaled into companies, and the single company to which these demons belonged numbered no less than a legion.

At the command of Jesus, the evil spirits departed from their victims, leaving them calmly sitting at the Saviour's feet, subdued, intelligent, and gentle. But the demons were permitted to sweep a herd of swine into the sea; and to the dwellers of Gadara their loss outweighed the blessings which Christ had bestowed, and the divine Healer was entreated to depart. This was the result which Satan designed to secure. By casting the blame upon Jesus, he aroused the selfish fears of the people, and prevented them from listening to his words. Satan is constantly accusing Christians as the cause of loss, misfortune, and suffering, instead of allowing the reproach to fall where it belongs, upon himself and his agents.

But the purposes of Christ were not thwarted. He allowed the evil spirits to destroy the herd of swine as a rebuke to those Jews, who, by raising these unclean beasts for the sake of gain, had transgressed the command of God. Had not Christ restrained the demons, they would have plunged into the sea, not only the swine, but also their keepers and owners. The preservation of both the keepers and the owners was due alone to his merciful interposition for their deliverance. Furthermore, this scene was permitted to take place that the disciples might witness the cruel power of Satan upon both man and beast. The Saviour desired his followers to have a knowledge of the foe whom they were to meet, that they might not be deceived and overcome by his devices. It was also his will that the people of that region should behold his power to break the bondage of Satan and release his captives. And though Jesus himself departed, the men so marvelously delivered remained to declare the mercy of their Benefactor.

Other instances of a similar nature are recorded in the Scriptures. The daughter of the Syrophenician woman was grievously vexed with a devil, whom Jesus cast out by his word. One "possessed with a devil, blind and dumb," a youth who had a dumb spirit, that oftentimes "cast him into the fire, and into the waters, to destroy him," the maniac, who, tormented by "a spirit of an unclean devil," disturbed the Sabbath quiet of the synagogue at Capernaum, were all healed by the compassionate Saviour. In nearly every instance, Christ addressed the demon as an intelligent entity, commanding him to come out of his victim and to torment him no more. The worshippers at Capernaum, beholding his mighty power, "were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out."

Those possessed with devils are usually represented as being in a condition of great suffering; yet there were exceptions to this rule. For the sake of obtaining supernatural power, some welcomed the Satanic influence. These of course had no conflict with the demons. Of this class were those who possessed the spirit of divination,—Simon Magus, Elymas the sorcerer, and the damsel who followed Paul and Silas at Philippi.

None are in greater danger from the influence of evil spirits than are those who, notwithstanding the direct and ample testimony of the Scriptures, deny the existence and agency of the devil and his angels. So long as we are ignorant of their wiles, they have almost inconceivable advantage; many give heed to their suggestions while they suppose themselves to be following the dictates of their own wisdom. This is why, as we approach the close of time, when Satan is to work with greatest power to deceive and destroy, he spreads everywhere the belief that he does not exist. It is his policy to conceal himself and his manner of working.

There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices. The better to disguise his real character and purposes, he has caused himself to be so represented as to excite no stronger emotion than ridicule or contempt. He is well pleased to be painted as a ludicrous or loathsome object, misshapen, half animal and half human. He is pleased to hear his name used in sport and mockery by those who consider themselves intelligent and well-informed.

It is because he has masked himself with consummate skill that the question is so widely asked, "Does such a being really exist?" It is an evidence of his success that theories giving the lie to the plainest testimony of the Scriptures are so generally received in the religious world. And it is because Satan can most readily control the minds of those who are unconscious

of his influence that the word of God gives us so many examples of his malignant work, unveiling before us his secret forces, and thus placing us on our guard against his assaults.

The power and malice of Satan and his host might justly alarm us, were it not that we may find shelter and deliverance in the superior power of our Redeemer. We carefully secure our houses with bolts and locks to protect our property and our lives from evil men; but we seldom think of the evil angels who are constantly seeking access to us, and against whose attacks we have no method of defense. If permitted, they can distract our minds, disorder, torment our bodies, destroy our possessions and our lives. Their only delight is in misery and destruction. Fearful is the condition of those who resist the divine claims and yield to Satan's temptations until God gives them up to the control of evil spirits. But those who follow Christ are ever safe under his watchcare. Angels that excel in strength are sent from Heaven to protect them. The wicked one cannot break through the guard which God has stationed about his people.

THE LORD SHALL GUIDE.

By Mrs. L. D. A. Stuttle

BY MRS. L. D. A. STUTTLE.

His hand shall guide thee, O my soul; Fear not life's thorny path to tread; Though tempests rage, and billows roll, And lightnings flash above thy head; He cares for thee—his hand shall guide, And angels journey by thy side.

Sometimes the friends of other days, Those whom thy heart believed were true, Have left thee in life's 'wildered maze, Their friendship vanished like the dew. Thy cries for aid they heeded not, Their vows of friendship all forgot.

But he will not forget, I know, My blessed Master and my friend, False though I've proven all below, He'll guide me to my journey's end; And o'er life's rough and dangerous sea, His loving arms encircle me.

And though I'm called to lay me down, And close my weary eyes in death, If I may wear the victor's crown, I'll gladly yield my faltering breath. I will not heed the breakers' roar, For Christ hath passed this way before.

And should my worthless life be spared, Till he my glorious Lord shall come, He whom my every toil hath shared, Shall bear me to my Eden home; Then shall these "light afflictions" seem E'en like a cloud,—a passing dream.

Vernon, Mich.

The Spread of the Gospel.

By J. O. Corliss

God might have commissioned the angels to preach the gospel to the world had he seen fit to do so. But he who knows altogether the needs of fallen man, ordered it otherwise, as we may believe for the best of reasons. Knowing what we do of man's natural tendencies, it is easy to see that such an arrangement, instead of ennobling man, would have confirmed in him every trait of his naturally selfish character. Besides, it is difficult to understand how man could have been led to fully appreciate gospel privileges, on the principle that whatever costs little or nothing, is generally (and quite correctly too) estimated according to the sacrifice required to obtain it.

A sinner cannot purchase his own pardon at any cost, yet in order to secure the gift of God through Jesus Christ, one must comply with the conditions upon which that pardon is granted. These conditions are a forsaking of former ways and associates, and a yielding of the will to the will of God. The peace and joy received in return are considered worth more than that which the world bestows, because of the prospect of eternal life which they afford. But no one can afford to rest satisfied with the first pleasurable sensations of this new relationship. As soon as one is really adopted into the family of God, the interests of the Father's household become his interests, and it will be his delight to follow in the footsteps of him who said, "I seek not mine own will, but the will of the Father which hath sent me." John 5:30.

To accomplish God's will it was necessary for Christ to suffer and die, because the will of God is that "all should come to repentance." 2 Pet. 3:9. We perform God's will when we cease to do evil and learn to do well, because that is a step to our salvation, which is the will of God, and which Christ said he came to do. See John 6:38-40. But by fulfilling these conditions, even, we do not purchase our pardon. Christ's own blood alone can do that; but by observing these stipulations we do become co-laborers with him in his work and thus cultivate his character. His love for fallen humanity made him suffer and die, and if we partake of the same spirit which caused him to sacrifice for us, we, too, will cultivate a love for others, and have that desire for their salvation that will engage us to sacrifice somewhat to that end.

Had the gospel commission been committed solely to the angels, man could have had no such interest in the salvation of his fellow-men, but as soon as he should have tasted the sweets of pardoning love, he would there and then have settled down satisfied in the thought that his own sins were canceled, and he had nothing further to do. What object could one have under such circumstances to attend prayer-meeting? He would have nothing to do with encouraging others to be steadfast. Or what would he care about attending public services, except to receive a personal benefit? Such a religion would be selfish in the extreme, and just the opposite of what the Bible recommends.

If such would be a false religion, then the true must be just the opposite, and will lead its possessor to interest himself in behalf of those who have not yet yielded to the call of the gospel. In other words the gift of pardon bestowed will cause the recipient to feel an obligation to help others to see and feel what he himself has experienced. It may be true that some never have such impressions, but those who get proper views of the work of Christ, and their relation to him, through a profession of faith, cannot fail to have some yearning in this direction. It is true that all are not, and some, for certain reasons, never can be qualified to teach the gospel in a public manner. But though they may lack in this qualification, they may become assistants to such laborers in various ways. And the most profitable way for each to engage in the work will be made manifest to them, if, while constantly asking, "Lord, what wilt thou have me do?" they daily assist through the avenues that open to them.

In writing his epistle to the Romans, Paul expressed this sentiment when he said (chap. 1:14, 15): "I am debtor both to the Greeks, and to the barbarians; both to the wise and the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also." This was not a mere matter of choice with the apostle, a means of livelihood in preference to some other calling. He says in 1 Cor. 9:16: "For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me; yea, woe is me if I preach not the gospel." Since he had the talent to do so, the apostle well knew that he could not refuse to carry to others the message of good tidings that had blessed his own heart, and freed him from his sins.

It was the same spirit that actuated Whitefield and his coadjutors in their extended labors. Wesley, with his comprehensive view of gospel work, announced: "The world is my parish." Dr. Adoniram Judson, also, felt these longings to an intense degree. In all these cases the men were held up in their work by the consolation that their lives were being given for others' salvation. On some occasions, when the thought came to them that they were not seeing accomplished what they desired to see, their anxiety was almost unbearable.

Especially was this the case with Mr. Judson. It is said that at one time he conceived a strong desire to preach the gospel to the Jews. But though he looked for the way to open, and even prayed to that end, his desire was never gratified. All through his life he lamented the circumstances that forbade him carrying out his cherished desire. But one day near the close of his eventful life, when he was feeling much depressed at the thought of his supposed failures, Mrs. Judson read to him a letter from a missionary near Constantinople. This letter stated that a little book had been published in Germany giving an account of Dr. Judson's life and labors; that it had fallen into the hands of some Jews, and had been the means of their conversion; that a Jew had translated it for a community of Jews on the borders of the Euxine, and that a message had arrived in Constantinople asking that a teacher might be sent to show them the way of life. When Dr. Judson heard this his eyes were filled with tears; a look of almost unearthly solemnity came over him, and, clinging fast to his wife's hand, as if to assure himself of being really in the world, he said, "Love, this frightens me. I do not know what to make of it." "To make of what!" said Mrs. Judson. "Why, what you have just been reading. I never was deeply interested in any object, I never prayed sincerely and earnestly for anything, but it came; at some time—no matter how distant the day—somehow, in some shape, probably the last I should have devised, it came!"

And thus died that good man, with the thought that his desires in behalf of the Jews were being granted. Though he could not himself go among them, his life was an example that God made the means of conversion to them. Thus it may be with every one who loves God. Though he may not be able to do that kind of labor he would prefer, he may labor for the advancement of God's cause and the salvation of souls in another way, and, if faithful, God is able to bring about the desired object in a way that was only known to him who is the disposer of events. Let each, then, work in his sphere with godly zeal. If his part is to only contribute to the finances of the cause, let him do that cheerfully, knowing it is an essential part of the great work. But if any are privileged to do more (though this part may not be neglected), let them rejoice inasmuch as greater opportunities are offered them to bring souls to a saving knowledge of the truth, and thus bring to themselves more of the joy of Christ. J. O. Corliss.

Two Kinds of Knowledge.

By S. S. Times

KNOWLEDGE of what is, is one thing; and knowledge of what people think about that which is, is another and a very different thing. A true system of education will admit a due proportion of both kinds of knowledge—knowledge of the thing itself, and knowledge of the range of opinion concerning that thing. There is nothing mutually antagonistic in these two kinds of knowledge; and yet, as human methods go, they are often made to face each other from hostile camps. Here we have a good old minister—a scholar after the old fashion—who is thoroughly familiar with the text of the Pentateuch, and who neither knows, nor cares to know, what the modern critics think of the books of Moses. There, on the other side, is a young student who is weak in his knowledge of the original text, but who can tell you, roughly, the opinions of each of the modern critics concerning the Pentateuch, from Astruc to Kuenen. As a matter of real knowledge, the old minister's acquaintanceship with the Pentateuch must take a higher rank than that of the young student; yet in the practical world, the latter may pass for a brilliant scholar who has a right to have an opinion of his own in biblical criticism, while the former may be reckoned simply as an old fogy. This is not as it should be. Where a choice must be made, knowledge of the thing itself is to be preferred before knowledge of opinions concerning that thing. The first, without the second, is a real knowledge, though an incomplete knowledge; the second, without the first, is a mere parrot show of knowledge. And this affords a practical hint. When next you meet a loud-voiced young man who proclaims to all hearers his disbelief in the Mosaic writings, on account of his profound knowledge of modern criticism, just take him into a quiet corner of the room, and propound to him softly this question: "My dear young friend, when did you last read the Pentateuch in the original Hebrew?"—S. S. Times.

Collections for the Pastor’s Library

A BUFFALO church takes a regular annual collection for the "pastor's library." The practice seems profoundly wise and should be followed by more than one church. Congregations should understand that pastors cannot maintain their efficiency on a meager literary diet, and that a little liberality in this direction will gladden the pastor's heart and give him added strength. —New Star, Nova Scotia.

The Gentle Spirit of Modern Orthodoxy

By Plymouth Rock

The orthodoxy of to-day is such a gentle, blushing, gracious, what-would-you-have-good-sir, sort of a body, that it is down-right cruelty to slap it in the face. It is so inspired with the spirit of conciliation, that almost anything you ask it will gracefully give. Ask it to give up the divine authority of all the Bible, except “the most spiritually instructive and elevating” parts and it will.

Ask it to give up the Genesis account of the creation, as an historic record, and with smiling blandness and a bow, it will say it must insist no more on the Mosaic authorship of the Pentateuch; and it will straightway cease to insist.

Command it to cancel from its hymns and sermons such sanguinary expressions as the saved in Heaven sing: “To him who washed us from our sins in his own blood,” and it will quickly take the wink from Germany, and do as you desire.

Bid it hush harsh words, descriptive of the destiny of those dying impenitent, and in meek humility it will put hades for hell; and send so much gospel to hades, that one is put to it to say which he would prefer to use as the world in which he will repent—this or that.—Plymouth Rock, in Christian at Work.

The One Great Hope.

By Rev. Alexander Maclaren, D. D.

CHRIST shall so come in like manner as he went into heaven. Acts 1:9-11. Again shall the summons ring out. Again shall he come arrayed in flashing brightness, and the visible robes of his imperial Majesty. Again shall he appear mighty in battle, when "in righteousness he shall judge and make war." For a Christian one great memory fills the past—Christ has come; and one great hope brightens the else waste future—Christ shall come. That hope has been far too much left to be cherished only by those who hold a particular opinion as to the chronology of unfulfilled prophecy. But it should be to every Christian heart "the blessed hope," even the appearing of the glory of him who has come in the past. He is with and in us, in the present. He will come in the future "in his glory, and shall sit upon the throne of his glory." All our pardon and hope of God's love depends upon that great fact in the past, that "the Lord was made flesh and dwelt among us, and we beheld his glory." Our purity which will fit us to dwell with God, our present blessedness, all our power for daily strife, and our companionship in daily loneliness, depend on the present fact that he dwells in our hearts by faith, the seed of all good, and the conquering antagonist of every evil. And the one light that fills the future with hope, peaceful because assured, streams from that most sure promise that he will come again, sweeping from the highest heavens, on his head the many crowns of universal monarchy, in his hand the weapons of all conquering power, and none shall need to ask, "Who is this King of glory?" for every eye shall know him, the Judge upon his throne, to be the Christ of the cross. Open the doors of your hearts to him, as he sues for entrance now in the meekness of his patient love, that on you may fall in that day of the coming of the King, the blessing of the servants "who wait for their returning Lord," that when he cometh and knocketh, they may open unto him immediately.—Rev. Alexander Maclaren, D. D.

No Religion to Spare.

A QUAINT old city missionary, speaking in charitableness of a starveling Christian in a flock he tended, said: "Well, I think he's got enough religion to save himself; but he hasn't a bit to spare." And that phrasing was an unconscious parallel with Jeremy Taylor's statement: "A man of an ordinary piety is like Gideon's fleece, wet in its own locks, but it could not water a poor man's garden." A Christian of that sort bears about the same relation to a man of God who is "complete, furnished completely unto every good work," that a penniless tramp bears to a well-to-do citizen in the community at large. Even if a Christian tramp has barely enough of the bread of life to keep himself from starving, he will do better by sharing that scanty portion with others than by consuming it all himself. It was when the widow of Zarephath had only enough for one more meal, which she purposed to eat and then die, that the call came to her to give—not of her abundance, but out of her poverty, to another. Had she sought only to live, she would have died; but deciding to give, she was enabled to live through all the famine season. Go thou and do likewise.—S. S. Times.

"AM I MY BROTHER'S KEEPER?"

By Woodland Democrat

"Am I my brother's keeper?" Cain Has left the dead and lives again. He walks—the brand is on his brow— "Am I my brother's keeper" now?

"Am I my brother's keeper?" Pray May he not travel his own way? What care I which way he may choose— A Heaven to gain, or all to lose?

"Am I my brother's keeper?" Is My money mine, or is it his? The God who gives me meat and bread Might have given to him instead.

"Am I my brother's keeper?" Still The query comes, and come it will; It will not "down" nor let me rest, Until the truth I have confessed.

I am my brother's keeper! God Has given voice even to the sod. My brother's blood is on my hand How dare I in his presence stand?

God's children are my brothers—all Who hail me with imploring call: "Save, or I perish!" "Lend your hand Again to set me on the land!"

I will not wear the brand of Cain, But from my soul erase the stain. Lord, all I have is thine. Oh, take And use it for my brother's sake!

—Woodland Democrat.

The Test.

It is a mistake to think that Christ's doctrine of separation from the world means to withdraw one's self from common everyday life or from intercourse with reputable society. The key to Christian living and conduct is, "If any man have not the spirit of Christ, he is none of his." We may go safely wherever we can maintain the spirit of Christ; and we do well to stop and consider whether Christ, if he were here, as he was once in Palestine, would accompany us. And this is neither an unnatural nor misleading test. For the question is not how the world, nor indeed how the church, or our fellow Christians, will look upon us, but how it appears to Christ, to whom we have pledged allegiance.

It is the spirit of this world against which we are to guard. A spirit, let it be remembered, that finds its way into churches, and even takes possession of the services of religion. It was especially this that was offensive to Christ when he was among men. The spirit that paraded its virtues even in its prayers, that sought the chief places in ecclesiastical gatherings, that recounted its gifts and zeal and devotion, to obtain the praise of men rather than of God. Let no one deceive himself on so important a matter as conformity to the world. To be in this world and not to be of it is the test of a Christian life—Christ's test, not the world's.

—Central Christian Advocate.

The Way to Heaven

A MAN may go to Heaven without friends, without honor, without wealth, but he cannot go without Christ.

Do as They Say, Not as They Do.

By R. F. Cottrell

"THEN spake Jesus to the multitude, and to his disciples, saying, The scribes and the Pharisees sit in Moses' seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not." Matt. 23:1-3.

It is safe to follow the teachings of the various Christian sects, in regard to the common practical duties of life. Even that church which all Protestants accuse of corruption teaches morals that none can object to. For example, on the commandment, "Thou shalt not steal," the Catholic church teaches as follows:—

"Question. What is forbidden by this commandment? "Answer. All unjust taking away or keeping what belongs to others. "Q. What else? "A. All manner of cheating in buying or selling, or any other way of wronging our neighbors. "Q. Must we restore ill-gotten goods? "A. Yes; if we are able, or else the sin will not be forgiven; we must also pay our debts."

This is but a sample of its doctrines on the ten commandments. Who teaches any purer doctrine? Yet Protestants inveigh against the corruptions of this church; and we do not object; we protest too. It is safe, however, to practice sound doctrine. We should do as they say, if it harmonizes with the teachings of God. The Jewish church was corrupt. The scribes and Pharisees taught right; but they did not practice so well as they taught. And is not this the case with the mass of Christian teachers of the present day? All of the most popular churches, calling themselves orthodox and evangelical, teach the perpetuity and obligation of the ten commandments as the moral law of God. But do they keep the Sabbath day pointed out and described in the fourth commandment? They do not. The commandment requires the observance of the seventh day, the day on which God rested from the work of creation. They keep another day and for another reason. The word of God is set at naught, and a tradition of men is kept in its stead.

Still it is right and safe to do as they say, and keep the commandments of God as they are. The rest day and the resurrection day are two days—"the Sabbath day, according to the commandment," is followed by "the first day of the week." Luke 23:56; 24:1. The same commandment, without the least alteration, could not oblige the Jews to keep one day and Christians another; the one for the reason that the Creator rested on it, the other for the reason that Christ rose from the dead on it. And Jesus affirmed the unchangeableness of the entire code, in every jot and tittle—letter and mark. Matt. 5:17-19.

But we are told, by way of excuse and self-justification, that any one day of rest after six of labor fully answers the demand of the law. If this is so, it is certainly safe to keep that one day which is mentioned in the commandment and described as the Sabbath of the Lord, the day on which he rested from his work. This was not only one day in seven, but the seventh of the seven. Men may deceive themselves by their sophistry; but God is not deceived; neither is it safe to mock him. "Be not deceived; God is not mocked." Let those who would please God do as these teachers say, but not as they do. R. F. COTTRELL.

That Settles All

THAT SETTLES ALL.—I like that old Scotchman's word, when he was puzzled about a matter of duty and wanted to end the debate—“Reach me yon Bible. That settles all.”

The Duties We Omit

By John Ruskin

EVERY duty we omit obscures some truth we should have known.—Ruskin.

Continue reading: Constantine.—V