Earlier text: Signs of the near Coming of ChristFallen man, because of his guilt, could no longer come directly before God with his supplications, for his transgression of the divine law had placed an impassable barrier between the holy God and the transgressor. But a plan was devised that the sentence of death should rest upon a substitute of superior value to the law of God. In the plan of redemption there must be the shedding of blood, for death must come in consequence of man's sin. The beasts for sacrificial offerings were to prefigure Christ. In the slain victim, man was to see the fulfillment for the time being of God's word, “Ye shall surely die.” And the flowing of the blood from the victim would also signify an atonement. There was no virtue in the blood of animals; but the shedding of the blood of beasts was to point forward to a Redeemer who would one day come to the world and die for the sins of men. And thus Christ would fully vindicate his Father's law. Satan with intense interest watched every event in regard to the sacrificial offerings. The devotion and solemnity connected with the shedding of the blood of the victim caused him great uneasiness. This ceremony to him was clothed with mystery; but he was not a dull scholar, and he soon learned that the sacrificial offerings typified some future atonement for man. He saw that these offerings signified repentance for sin. This did not agree with his purposes, and he at once commenced to work upon the heart of Cain to lead him to rebellion against the sacrificial offering which prefigured a Redeemer to come. Adam's repentance, evidenced in his sorrow for his transgression, and his hope of salvation through Christ shown by his works in the sacrifices offered, was a disappointment to Satan. He hoped forever to gain Adam to unite with him in murmuring against God, and in rebelling against his authority. Here were the representatives of the two great classes. Abel as priest offered in solemn faith his sacrifice. Cain was willing to offer the fruit of his ground, but refused to connect with his offering the blood of beasts. His heart refused to show his repentance for sin and his faith in a Saviour by offering the blood of beasts. He refused to acknowledge his need of a Redeemer. This to his proud heart was dependence and humiliation. But Abel by faith in a future Redeemer offered to God a more acceptable sacrifice than Cain. His offering the blood of beasts signified that he was a sinner and had sins to wash away, and that he was penitent and believed in the efficacy of the blood of the future great offering. Satan is the parent of unbelief, murmuring, and rebellion. He filled Cain with doubt and with madness against his innocent brother and against God, because his sacrifice was refused and Abel's accepted. And he slew his brother in his insane madness. The sacrificial offerings were instituted to be a standing pledge to man of God's pardon through the great offering to be made, typified by the blood of beasts. Through this ceremony man signified repentance, obedience, and faith in a Redeemer to come. That which made Cain's offering offensive to God was his lack of submission and obedience to the ordinance of his appointment. He thought his own plans in offering to God merely the fruit of the ground was nobler, and not as humiliating as the offering of the blood of beasts which showed a dependence upon another, thus expressing his own weakness and sinfulness. Cain slighted the blood of the atonement. Adam in transgressing the law of Jehovah had opened the door for Satan, and he had planted his banner in the midst of his own family. He was made to feel indeed that the wages of sin is death. Satan designed to gain Eden by deceiving our first parents; but in this he was disappointed. Instead of securing to himself Eden, he now feared that he would lose all he had claimed out of Eden. His sagacity could trace the signification of these offerings that they pointed man forward to a Redeemer, and were a typical atonement for the time being for the sin of fallen man, opening a door of hope to the race. The rebellion of Satan against God was most determined. He worked to war against the kingdom of God with perseverance and fortitude worthy of a better cause. The world had become so corrupt through indulgence of appetite and debased passions in the days of Noah that God was provoked to destroy its inhabitants by the waters of the flood. As men again multiplied upon the earth, the indulgence of wine to intoxication perverted the senses, and prepared the way for excessive meat-eating and the strengthening of the animal passions. Men lifted themselves up against the God of Heaven. And their faculties and opportunities were devoted to glorifying themselves rather than honoring their Creator. Satan found easy access to the hearts of men. He is a diligent student of the Bible, and is much better acquainted with the prophecies than many religious teachers. He knows that it is for his interest to keep well informed in the revealed purposes of God, that he may defeat the plans of the Infinite. So infidels study the Scriptures frequently more diligently than some who profess to be guided by them. Some of the ungodly search the Scriptures that they may become familiar with Bible truth, and furnish themselves with arguments to make it appear that the Bible contradicts itself. And many professed Christians are so ignorant of the word of God, through neglect of its study, that they are blinded by the deceptive reasoning of those who pervert sacred truth, that they may turn souls away from the counsel of God in his word. Satan saw in the typical offerings an expected Redeemer who was to ransom man from his control. He laid his plans deep to rule the hearts of men from generation to generation, and to blind their understanding of the prophecies, that when Jesus should come, the people would refuse to accept him as their Saviour. God appointed Moses to lead out his people from their bondage in the land of Egypt, that they might consecrate themselves to serve him with perfect hearts, and be to him a peculiar treasure. Moses was their visible leader, while Christ stood at the head of the armies of Israel, their invisible leader. If they could have always realized this, they would not have rebelled and provoked God in the wilderness by their unreasonable murmurings. God said to Moses, “Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him.” When Christ as the guiding, guarding angel condescended to lead the armies of Israel through the wilderness to Canaan, Satan was provoked, for he felt that his power could not so well control them. But as he saw that the armies of Israel were easily influenced and incited to rebellion by his suggestions, he hoped to lead them to murmurings and sin which would bring upon them the wrath of God. And as he saw that his power was submitted to by men, he became bold in his temptations, inciting to crime and violence. Through Satan's devices, each generation was becoming more feeble in physical, mental, and moral power. This gave him courage to think that he might succeed in his warfare against Christ in person when he should be manifested. He has the dominion of death. Some few in every generation from Adam have resisted his every artifice and stood forth as noble representatives of what it was in the power of man to do and to be—Christ working with human efforts, helping man in overcoming the power of Satan. Enoch and Elijah are the correct representatives of what the race might be through faith in Jesus Christ if they chose to be. Satan was greatly disturbed because these noble, holy men stood untainted amid the moral pollution surrounding them, perfected righteous characters, and were accounted worthy for translation to Heaven. As they had stood forth in moral power in noble uprightness, overcoming Satan's temptations, he could not bring them under the dominion of death. He triumphed that he had power to overcome Moses with his temptations, and that he could mar his illustrious character and lead him to the sin of taking glory to himself before the people which belonged to God. Christ resurrected Moses and took him to heaven. This enraged Satan, and he accused the Son of God of invading his dominion by robbing the grave of his lawful prey. Jude says of the resurrection of Moses, “Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, ‘The Lord rebuke thee.’” When Satan succeeds in tempting men, whom God has especially honored, to commit grievous sins, he triumphs; for he has gained to himself a great victory and done harm to the kingdom of Christ. At the birth of Christ, Satan saw the plains of Bethlehem illuminated with the brilliant glory of a multitude of heavenly angels. He heard their song, “Glory to God in the highest, and on earth peace, good will to men.” The prince of darkness saw the amazed shepherds filled with fear as they beheld the illuminated plains. They trembled before the exhibitions of bewildering glory which seemed to entrance their senses. The rebel chief himself trembled at the proclamation of the angel to the shepherds, “Fear not; for, behold, I bring to you tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” He had met with so good success in devising a plan to ruin men that he had become bold and powerful. He had controlled the minds and bodies of men from Adam down to the first appearing of Christ. But now Satan was troubled and alarmed for his kingdom and his life. The song of the heavenly messengers proclaiming the advent of the Saviour to a fallen world, and the joy expressed at this great event Satan knew boded no good to himself. Dark forebodings were awakened in his mind as to the influence this advent to the world would have upon his kingdom. He queried if this was not the coming One who would contest his power and overthrow his kingdom. He looked upon Christ from his birth as his rival. He stirred the envy and jealousy of Herod to destroy Christ by insinuating to him that his power and his kingdom were to be given to this new king. Satan imbued Herod with the very feelings and fears that disturbed his own mind. He inspired the corrupt mind of Herod to invent a plan which he thought would succeed in ridding the earth of the infant king, by slaying all the children from two years old and under in Bethlehem. But against his plans, Satan sees a higher power at work. Angels of God protected the life of the infant Redeemer. Joseph was warned in a dream to flee into Egypt, that in a heathen land he may find an asylum for the world's Redeemer. Satan followed him from infancy to childhood and from childhood to manhood, inventing means and ways to allure him from his allegiance to God, and overcome him with his subtle temptations. The unsullied purity of the childhood, youth, and manhood, of Christ which Satan could not taint annoyed him exceedingly. All his darts and arrows of temptation fell harmless before the Son of God. And when he found that all his temptations prevailed nothing in moving Christ from his steadfast integrity, or in marring the spotless purity of the youthful Galilean, he was perplexed and enraged. He looked upon this youth as an enemy that he must dread and fear. That there should be one who walked the earth with moral power to withstand all his temptations, who resisted all his attractive bribes to allure him to sin, and over whom he could obtain no advantage to separate from God, chafed and enraged his Satanic majesty. The childhood, youth, and manhood, of John, who came in the spirit and power of Elijah to do a special work in preparing the way for the world's Redeemer, was marked with firmness and moral power. Satan could not move him from his integrity. When the voice of this prophet was heard in the wilderness, “Prepare ye the way of the Lord, make his paths straight.” Satan was afraid for his kingdom. He felt that the voice sounding forth in trumpet tones in the wilderness caused sinners under his control to tremble. He saw that his power over many was broken. The sinfulness of sin was revealed in such a manner that men became alarmed, and some, by repentance of their sins, found the favor of God and gained moral power to resist his temptations. He was on the ground at the time when Christ presented himself to John for baptism. He heard the majestic voice resounding through heaven and echoing through the earth like peals of thunder. He saw the lightnings flash from the cloudless heavens, and heard the fearful words from Jehovah, “This is my beloved Son in whom I am well pleased.” He saw the brightness of the Father's glory overshadowing the form of Jesus, thus, with unmistakable assurance, pointing out the One in that crowd whom he acknowledged as his Son. The circumstances connected with this baptismal scene had aroused the most intense hatred in the breast of Satan. He knew then for a certainty that, unless he could overcome Christ, from henceforth there would be a limitation of his power. He understood that the communication from the throne of God signified that Heaven was more directly accessible to man. As Satan had led man to sin, he had hoped that God's abhorrence of sin would forever separate him from man, and break the connecting link between Heaven and earth. But the opening heavens in connection with the voice of God addressing his Son was like a death-knell to Satan. He feared that God was now to unite man more fully to himself, and give him power to overcome his devices. And for this purpose, Christ had come from the royal courts to the earth. Satan was well acquainted with the position of honor Christ had held in Heaven as the Son of God, the beloved of the Father. And that he should leave Heaven and come to this world as a man filled him with apprehension for his own safety. He could not comprehend the mystery of this great sacrifice for the benefit of fallen man. He knew well the value of Heaven far exceeded the anticipation and appreciation of fallen man. The most costly treasures of the world he knew would not compare with its worth. As he had lost through his rebellion all the riches and pure glories of Heaven, he was determined to be revenged by causing as many as he could to undervalue Heaven and to place their affections upon earthly treasures. It was incomprehensible to the selfish soul of Satan that there could exist benevolence and love for the deceived race so great as to induce the Prince of Heaven to leave his home and come to a world marred with sin and seared with the curse. He had knowledge of the incalculable value of eternal riches that man had not. He had experienced the pure contentment, the peace and exalted holiness of unalloyed joys of the heavenly abode. He had realized before his rebellion the satisfaction of the full approval of God. He had once a full appreciation of the glory that enshrouded the Father, and knew that there was no limit to his power. Satan knew what he had lost. He now feared that his empire over the world was to be contested, his right disputed, and his power broken. He knew through prophecy, that a Saviour was predicted and that his kingdom would not be established in earthly triumph and with worldly honor and display. He knew that ancient prophecies foretold a kingdom to be established by the Prince of Heaven upon the earth, which he claimed as his dominion. His kingdom would embrace all the kingdoms of the world, and then his power and his glory would cease and he receive his retribution for the sins he had introduced into the world and for the misery he had brought upon man. He knew that everything which concerned his prosperity was pending upon his success or failure in overcoming Christ with his temptations in the wilderness. He brought to bear upon Christ every artifice and force of his powerful temptations to allure him from his allegiance. Lord Bacon on Philosophy and Faith
LORD BACON, toward the latter end of his life, said that a little smattering of philosophy would lead a man to atheism; but that a thorough knowledge of it would lead a man back again to a first cause, and that the first principle of right reason is religion. “After all my studies and inquiries,” he seriously professes, “I dare not die with any other thoughts than those taught by the Christian faith.” The poor man’s purse may be empty, but he has as much gold in the sunset, and as much silver in the moon, as the millionaire. The Entrance of Sin—Shall it Exist Forever?
By John Nevins Andrews
THERE was a time when sin first began to exist. Before that time the universe of God was clean. Sin does not owe its existence to the Creator of the heavens and the earth. Wickedness is not one of the things which he has created. God abhors all iniquity, and has never yet even consented to its existence. He has not indeed forcibly prevented its entrance into his fair creation; but this he could not do if he left angels and men free moral agents. He did leave them such that they might form characters worthy of his approval and of his reward. We cannot fully explain the origin of sin. We know that it had a beginning. We also know that it began with Satan, the highest of all God's creatures. But we have no complete record of the manner in which sin first began in a sinless being. The fact that it did begin is sufficient for us, though we cannot definitely grasp the manner of its origin. Perhaps it would be as difficult to really explain the origin of evil as it is to show how God can take guilt from the penitent sinner, and restore to sinful beings their lost innocence. But the highest created being, as well as all other created intelligences, was subjected to trial. We cannot doubt that Satan's test was with reference to the Son of God. He was called to render obedience to some precept, the reason of which was not clear to his mind. Implicit confidence and cheerful obedience were due from him to his Creator. If other beings owed much to God, he far more. To him the highest place among created beings had been assigned. He had the fullest proof of his Creator's love, and it was eminently proper, and even necessary, that he should in return give proof of his love and fidelity to Him who created him. Some duty therefore was assigned him which was not explained, and which was adapted to prove his fidelity. He was tested with reference to the Son of God. He allowed the thought to enter and remain in his mind that God had bidden him do some unreasonable thing. That one evil thought of God is the root of all the sin that has since existed. This sin began with Satan. It began where all had been purity. How God viewed the entrance of this deadly evil is seen in that he cast it out of Heaven in the person of its author, and of all who sympathized with him. How the tempter gained the confidence of our first mother, and how Adam was drawn with her into rebellion, need not be stated. Though we have in the Bible only scattered hints respecting the fall of the angels, we have quite a full record of the fall of man. Again we see how God viewed sin; for Adam and Eve because of it were banished from paradise. But we need not enlarge upon the origin of this loathsome pestilence. It is a fixed fact that it has gained a foothold in the universe of God. But it is an intruder, a usurper. It came in by fraud. It has gained no rights by possession. God did not will its existence. He is no better pleased with it now than he was at its origin. In fact, it exists in defiance of the Almighty. We can well understand that after sin had broken out in the universe of God, Infinite Wisdom might see it best to suffer it to exist long enough to fully develop its awful character, so that when put down, all might see beyond a question the justice of God in the punishment inflicted, and that rebellion might never again occur. But is sin to be considered an eternal fixture in the universe of God? Having entered by fraud, shall it retain possession by force? We know that God is not pleased with its character, but is he compelled to regard it as a permanent institution in his universe? Sin is high treason against God. In the case of the angels, it was against so great light that it could not be pardoned. A Saviour was possible for man; and infinite love caused Christ to die for man. The blood of Christ is a sovereign antidote for sin, whenever men will avail themselves of it. Yet it is certain that though men can be cleansed from sin through that blood, comparatively few are actually cleansed by it. But God has another agent which he proposes to use in dealing with sin. That agent is fire. He prepared this for the devil and his angels, but he has informed us that all who persist in sin shall share this fire with them, Matt. 25:41. But this is not inflicted till the day of Judgment. This fire has no power to change guilt to innocence. It cannot render a sinful being pure in the sight of God. The only thing that can take guilt from the conscience is the blood of Christ, and this can only be effected when repentance is wrought in the sinner by the power of the Spirit of God. There is a limited time during which this work is possible. The limit is the Judgment. When that point is reached, God consigns all sinners to the fire. But shall sin have an eternal existence? Shall there always be a part of God's universe that shall be filled with everything loathsome and offensive in his sight? Will the endless torment of the wicked make the endless existence of sin a thing tolerable in God's sight? Satan has made evil his good. Shall such good be made by him an eternal fixture in God's creation? The time was, when everything in God's universe was very good? Satan has added to God's creation which was all pure and good, his own creation which is evil and only evil. Shall Satan's work prove as lasting as that of the Almighty? God planted in his garden every kind of good tree, and did not plant therein one evil tree. Satan has planted in God's garden trees of evil. Or to drop the figure, he has introduced into God's clean universe, sin, that loathsome and abominable thing which God abhors. Shall these offensive trees never cease to exist? Shall the universe never again be clean? Shall Satan's work always exist to mar the face of God's creation? Is evil to maintain a perpetual existence where God willed that only good should be found? These questions involve a prior question. It is not questioned that immortality is the gift of God. But the question is earnestly controverted: When is it that God confers immortality upon his creatures? Does he do it in the act of giving them existence, or does he withhold this infinite boon until they have finished the period of their probation? This is the previous question in this discussion. If he gives immortality in the very act of giving existence, then it is certain that Satan in grafting evil upon immortal trees has rendered it immortal. Sin is the empire of Satan. He delights in evil for its own sake. His empire if filled with immortal beings shall have an endless existence. God may fill that empire with pain, but he must forever behold the existence of that which is most displeasing and offensive in his sight. Thus it is assumed that when God made each rational being, he virtually said, “I decree that you shall live as long as I exist.” And thus, though placing every person upon probation to let them determine the question whether they will answer the end for which he created them, he determines in advance that their existence shall be eternal. If it be said that he must either give to his creatures an existence which is absolutely exempt from death as the penalty of rebellion, or else create them subject to disease and death, we answer that such is not the fact. Whatever God can give to his creatures, he can withdraw from them, unless he pledge his word that his gift shall never be recalled. Now God gave to Adam life without planting any seeds of death within him. There was with him no tendency to decay, and so long as he continued faithful, he was incapable of death. But God did not place the life of Adam on such a basis that he could not withdraw his gift from him in case he should rebel. He gave him life with certain conditions prescribed. If he violated these, the gift should be withdrawn. If he was faithful to his Creator until the period of his probation was accomplished, he should no longer hold the gift of God on condition, but should have it his by God's irrevocable decree. The difference between Adam in his unfallen state and that of the immortal saints is, that one held life on condition of obedience; the others by absolute gift, their obedience having been fully tested. The Scriptures nowhere assert the unconditional gift of life at their creation to angels and to men. Why then should we assume that God by absolute decree, or by the exercise of his infinite power, conferred on them by the act of creation such a gift of life that he cannot withdraw it without denying himself? Certainly, he cannot be said to have been under the necessity of acting thus. He could give man life with conditions annexed to it for a certain time and then confirm the gift to him by absolute decree when those conditions had been faithfully fulfilled. Every fact in the Bible goes to show that such was the plan upon which he designed to act in the case of man, and it is every way reasonable to believe that this was his purpose with respect to the angels. We cannot doubt that God created intelligent beings that they might glorify him. They are placed upon trial that they may prove themselves worthy of the place which God has given them. The gift of life is held by them upon conditions during this trial. If they are found worthy, it is confirmed to them without condition. If they rebel, God has it in his power to reduce them to the condition from which he raised them by creation, they having shown themselves unworthy of that existence which he gave them. God has not laid the foundation of an eternal empire for Satan by decreeing the endless existence of every intelligent being that he has created. He has placed all upon probation. The unconditional gift of life without end is given to those who are proved worthy of it by the trial. There Is Help in God.
By John Nevins Andrews
The Lord of hosts is the present help of those who put their trust in him. The arm of man is too feeble to help us in trouble, even when he is disposed to do his utmost for us. Those therefore do greatly err who put their trust even in princes. And why should we ever commit an error of this kind? Has not God invited us to trust in him? And has he not warned us not to trust in the arm of flesh? God knows our sorrows as man cannot know them. To him all hearts are open. He knows our temptations, he understands our errors and faults. He is able to succor in the hour of our extremity, and he has promised to do it. There is no arm like his. If he is for us, he is more than all that can be against us. There is but one thing that will prevent him from extending help to us, and that is sin. And even sin cannot hinder God from helping us, if we will truly repent of it. But true repentance always involves a change of conduct. We must leave off our transgressions and turn from them to a course of true obedience. Now God does not deny his mercy and his favor to penitent sinners. These are the very persons who may trust in him. All his promises are made to this class. We must not forget this fact, for it is of priceless value. God does not reject us because we have sinned, but because we refuse to put away our sins by repentance. If we could keep this fact before our minds, it would be a constant strength and support to us. We could then take hold of God's arm for help, and we should never be disappointed in the result. But we have an adversary who knows how to thwart our efforts in the great struggle for eternal life. He puts forth his utmost effort in every way to lead us into sin, and if he succeeds to any extent in his temptation, he then becomes our accuser that he may cause us to distrust God's mercy, and to neglect to come to him for pardon and for salvation. This is a most cruel temptation and its effect in paralyzing our strength is great. But we need not be thus thwarted in our efforts to seek God. When we seek him with all our hearts, he promises to receive us. It is our duty to believe that he is as good as his word. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Isa. 55: 7. These are exceedingly precious words, and they were written on purpose that our faith may take hold on them. God is infinitely and supremely good. It is our privilege to trust him when every earthly refuge has failed us. The Saviour says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart; and ye shall find rest to your souls. For my yoke is easy, and my burden is light.” Matt. 12: 28–30. This invitation is addressed to all who feel the burden of their sins. Though Satan will attempt to hinder us from accepting it by urging the fact that our burden of sin renders us unworthy of the Saviour’s notice, yet the invitation is addressed to none but those who feel this burden. Those who feel no need of relief are offered none by Christ. We need not stay away because of the burden upon our souls. We are the ones invited, and we may be sure that it is our privilege to accept the offer of mercy. He will in no wise cast out him that cometh to him. This is the very Saviour we need. We can find salvation through him. We can trust in him with the assurance that he will save us. We must indeed accept his yoke, but it is a privilege to accept it. We must leave our sins, but they are the very cause of our burden, and in the end they will ruin us if we do not put them away. Let us thank God for such a Saviour. Let us prove ourselves true to him and to his cause. He will never leave us; let us see that we never forsake him. We can trust in him always if we will but keep his sayings; and he will assuredly guide us with his counsel, and afterward receive us to glory.