Signs of the Times, Vol. 11, No. 11. (3/12/1885)

Signs of the Times

Mar 12, 1885

International Tract and Missionary Society · Oakland, California · Mar 12, 1885

The Origin of Evil.

By Ellen G. White

To MANY minds the origin of sin and the reason for its existence are a source of great perplexity. In their interest in these questions, the truths plainly revealed in God's word and essential to salvation are neglected; and the fact that the Scriptures furnish no explanation, is seized upon as an excuse for rejecting the words of Holy Writ.

It is impossible to explain the origin of sin, or to give a reason for its existence. It is an intruder, for whose existence no reason can be given. It is mysterious, unaccountable; to excuse it, is to defend it. Could it be excused, could a cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is "the transgression of the law."

Sin originated with him who, next to Christ, stood highest in the favor of God, and highest in power and glory among the inhabitants of Heaven. Before his fall, Lucifer was the covering cherub, holy and undefiled. The prophet of God declares, "Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Peace and joy, in perfect submission to the will of Heaven, existed throughout the angelic host. Love to God was supreme, love for one another impartial. Such was the condition that existed for ages before the entrance of sin.

But over this happy state there came a change. Says the prophet, addressing the prince of evil, "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Though God had created Lucifer noble and beautiful, and had exalted him to high honor among the angelic host, yet he had not placed him beyond the possibility of evil. It was in his power, did he choose to do so, to pervert these gifts. He might have remained in favor with God, beloved and honored by all the angelic throng, presiding in his exalted position with generous, unselfish care, exercising his noble powers to bless others and to glorify his Maker. But, little by little, he began to seek his own honor, and to employ his powers to attract attention and win praise to himself. He also gradually led the angels over whom he ruled to do him service, instead of devoting all their powers to the service of their Creator. This course perverted his own imagination, and perverted those who yielded implicitly to his authority.

The heavenly councils admonished Lucifer to change his course. The Son of God warned and entreated him not to venture thus to dishonor his Maker, and bring ruin upon himself. But instead of yielding, Satan represented to those who loved him, that he had been wrongly judged, that his dignity was not respected, and that his liberty was to be abridged.

That Christ should regard him as needing to be corrected, and should presume to take the position of a superior, aroused in him a spirit of resistance, and he charged the Son of God with a design to humble him before the angels. By misrepresentation of the words of Christ, by prevarication and direct falsehood, Satan secured the sympathy of the angels under his control, and they united with him in revolt against Heaven's authority.

To the last, he refused to acknowledge his own course to be deserving of censure. When the consequence of his disaffection became apparent, and it was decreed that with all his sympathizers he must be forever banished from the abode of bliss, the arch-deceiver threw the blame wholly upon Christ. With one accord, Satan and his hosts declared that had they not been reproved, the rebellion would never have occurred, thus making Christ responsible for their course. Thus stubborn and defiant in their disloyalty, seeking vainly to overthrow the government of God, yet blasphemously claiming to be themselves the innocent victims of oppressive power, the arch-rebel and all his sympathizers were at last banished from Heaven.

The rebellion in Heaven was prompted by the same spirit which inspires rebellion on earth. Satan has continued with men the same policy which he pursued with the angels. His spirit now reigns in the children of disobedience. There is a constant hatred of reproof, and a disposition to rebel against it. When God sends to wrong-doers a message of warning or correction, Satan leads them to justify themselves, and to seek the sympathy of others. Instead of changing their wrong course, they manifest great indignation against the reprover, as if he were the sole cause of difficulty.

From the days of righteous Abel to our own time, such is the spirit which has been displayed toward those who dare to condemn sin.

Satan had excited sympathy in his favor by representing that God had dealt unjustly with him in bestowing supreme honor upon Christ. Before he was sentenced to banishment from Heaven, his course was with convincing clearness shown to be wrong, and he was granted an opportunity to confess his sin, and submit to God's authority as just and righteous. But he chose to carry his points at all hazards. To sustain his charge of God's injustice toward him, he resorted to misrepresentations, even of the words and acts of the Creator.

Here, for a time, Satan had the advantage; and he exulted in his arrogated superiority, in this one respect, to the angels of Heaven, and even to God himself. While Satan can employ fraud and sophistry to accomplish his objects, God cannot lie; while Lucifer, like the serpent, can choose a tortuous course, turning, twisting, gliding, to conceal himself, God moves only in a direct, straight-forward line. Satan had disguised himself in a cloak of falsehood, and for a time it was impossible to tear off the covering, so that the hideous deformity of his character could be seen. He must be left to reveal himself in his cruel, artful, wicked works.

He was not immediately dethroned when he first ventured to indulge the spirit of discontent and insubordination, nor even when he began to present his false claim and lying representations before the loyal angels. Long was he retained in Heaven. Again and again was he offered pardon on condition of repentance and submission. Such efforts as God alone could make, were made to convince him of his error, and restore him to the path of rectitude. God would preserve the order of the heavens, and had Lucifer been willing to return to his allegiance, humble and obedient, he would have been re-established in his office as covering cherub. But as he stubbornly justified his course, and maintained that he had no need of repentance, it became necessary for the Lord of Heaven to vindicate his justice and the honor of his throne; and Satan and all who sympathized with him were cast out.

By the same misrepresentation of the character of God as he had practiced in Heaven, causing him to be regarded as severe and tyrannical, Satan induced man to sin. And having succeeded thus far, he declared that God's unjust restrictions had led to man's fall, as they had led to his own rebellion.

But the eternal One himself proclaims his character: "The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty."

In the banishment of Satan from Heaven, God declared his justice, and maintained the honor of his throne. But when man had sinned through yielding to the deceptions of this apostate spirit, God gave an evidence of his love by yielding up his only begotten Son to die for the fallen race. In the atonement the character of God stands revealed. The mighty argument of the cross demonstrates to the whole universe that God was in no wise responsible for the course of sin that Lucifer had chosen; that it was no arbitrary withdrawal of divine grace, no deficiency in the divine government,

which inspired in him the spirit of rebellion.

In the contest between Christ and Satan, during the Saviour's earthly ministry, the character of the great deceiver was unmasked. Nothing could so effectually have uprooted Satan from the minds and affections of the heavenly angels and the whole loyal universe as did his cruel warfare upon the world's Redeemer. The daring blasphemy of his demand that Christ should pay him homage, his presumptuous boldness in bearing him to the mountain summit and the pinnacle of the temple, the malicious intent betrayed in urging him to cast himself down from the dizzy height, the unsleeping malice that hunted him from place to place, inspiring the hearts of priests and people to reject his love, and at the last to raise the cry, 'Crucify him! crucify him!'—all this excited the amazement and indignation of the universe.

It was Satan that prompted the world's rejection of Christ. The prince of evil exerted all his power and cunning to destroy Jesus; for he saw that the Saviour's mercy and love, his compassion and pitying tenderness, were representing to the world the character of God. Satan contested every claim put forth by the Son of God, and employed men as his agents to fill the Saviour's life with suffering and sorrow. The sophistry and falsehood by which he had sought to hinder the work of Jesus, the hatred manifested through the children of disobedience, his cruel accusations against Him whose life was one of unexampled goodness, all sprang from deep-seated revenge. The pent-up fires of envy and malice, hatred and revenge, burst forth on Calvary against the Son of God, while all Heaven gazed upon the scene in silent horror.

When the great sacrifice had been consummated, Christ ascended on high, refusing the adoration of angels until he had preferred the request, 'I will that they also whom thou hast given me, be with me where I am.' Then with inexpressible love and power came forth the answer from the Father's throne, 'Let all the angels of God worship him.' Not a stain rested upon Jesus. His humiliation ended, his sacrifice completed, there was given unto him a name that is above every name.

Now the guilt of Satan stood forth without excuse. His lying charges against the divine character and government appeared in their true light. He had accused God of seeking merely the exaltation of himself in requiring submission and obedience from his creatures, and had declared that while the Creator exacted self-denial from all others, he himself practiced no self-denial, and made no sacrifice. Now it was seen that for the salvation of a fallen and sinful race, the Ruler of the universe had made the greatest sacrifice which God could make. It was seen, also, that while Lucifer had opened the door for the entrance of sin, by his desire for honor and supremacy, Christ had, in order to destroy sin, humbled himself, and become obedient unto death.

God had manifested his abhorrence of the principles of rebellion. All Heaven saw his justice revealed, both in the condemnation of Satan and in the redemption of man. Lucifer had declared God's law to be of such a character that its penalty could not be remitted, and therefore every transgressor must be forever debarred from the Creator's favor. He had claimed that the sinful race were placed beyond redemption, and were therefore his rightful prey. But the death of Christ was an argument in man's behalf that could not be turned aside. He suffered the penalty of the law. God was just in permitting his wrath to fall upon Him who was equal with himself, and man was set free to accept the righteousness of Christ, and by a life of penitence and humiliation to triumph as the Son of God had triumphed over the power of Satan.

God's law stands fully vindicated. He is just, and yet the justifier of all who believe in Jesus. Nothing less than this plan of atonement could convince the whole universe of God's justice.

In the final execution of the judgment it will be seen that no cause for sin exists. When the judge of all the earth shall demand of Satan, 'Why hast thou rebelled against me, and robbed me of the subjects of my kingdom?' the originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless before the great tribunal.

LET NOT YOUR HEART BE TROUBLED.

By Emma C. Dowd

WHEN all the world is bright with spring and morning, And you alone seem marked for nature's scorning, Shut in, secure, with deepening pain and sorrow, And all life's future looks one long, sad morrow,— What saith the tender Christ, the glorious one, Who shineth in dark chambers as the sun? "Let not your heart be troubled."

When all the world seems resting in the noon-time, When hearts grow light and glad through happy June-time, And you must toil and toil for scanty payment, To gain but meager food and coarsest raiment,— What saith the pitying Christ, who giveth rest To every heavy-laden soul, oppressed? "Let not your heart be troubled."

When all the world is gay with merry-making, Nor heeds how many lonely hearts are aching, And you, shut out from mirth, soul-sick and fainting, Hear but the wintry night-wind's hollow plaining,— What saith the loving Christ, the outcast's friend, Who will be with us, "even to the end"? "Let not your heart be troubled."

Why must we ever doubt and question vainly, Because we cannot see God's reasons plainly? He surely is all wisdom, love, and power,— Shall we not trust him for life's little hour? For thus saith Christ, who notes our every cry, Who lived a man, to labor, suffer, die: "Let not your heart be troubled." —Emma C. Dowd, in S. S. Times.

Why Is It So?

By J. O. Corliss

A RECENT issue of the New York Observer, contained an article in which the writer set forth in an alarming light the present status of society. He went on to say that the Irish enmity to England asserts itself in fiendish atrocities, which have filled the world with horror, and the socialists in Europe and in the United States have declared war on society, and are filling up the measure of their iniquity. What makes the outlook appear so very gloomy to this writer is the fact, he says, of the evidence that in London and in New York many of those who are set as guardians of society, are in secret sympathy with those who are plotting destruction.

In looking at the causes of the existing state of things in this direction, the writer says:—

"The outlook is not bright to the eyes of those who love peace and order and seek to promote good-will among men. What is the meaning of the outbursts of human passion in London and Berlin, in New York and Pittsburg? Why has society received such a shock that men are wondering what will come next? Is there not something wrong? It is easy to ask such questions. It is not easy to answer them without going to the root of the matter as it is expounded in the one Book that has more sound philosophy in it than all the books in the world that have ignored it. There we learn that fightings spring from the heart of man. It is depravity, the ingrained depravity of the human heart, that makes these things possible."

It is well to appeal to the Bible in all matters of morals, because that truly points out the natural depravity of the human heart. But what is true in a general way upon this point now, has always been true. In every age men's hearts have been the reservoirs of evil. Back in the days of the prophets, Jeremiah was led to exclaim: "The heart is deceitful above all things, and desperately wicked; who can know it?" Jer. 17:9. Why, then, it may be asked, were not such atrocities committed then as are now being enacted?

This question may not be answered to the satisfaction of all, but there is a solution of the problem that seems plausible to at least some who have tried to closely observe events. It is a noticeable fact that the state of things now so much lamented, is not confined to any one locality, but is prevalent everywhere, especially where civilization has made the longest strides. The early years of the present century witnessed no such diabolical schemes as are now invented in the interest of supposed wrongs; they were unheard of until within a few years, when, like a ferocious beast of prey, they sprang from their covert, startling the world with their sudden appearance, and the work of destruction wrought by them.

One would suppose that with the increase of general knowledge, and with the development of the arts and sciences, the morals of mankind ought to attain to a higher level. But observation teaches that this is not so. On the other hand, the productions of science, which might be used to promote the peace and happiness of society, are seized upon to satisfy the vindictive rage of some hot-head, or to coerce a government or party to yield to the demands of a minor political faction. All this is in the face of the boasted church privileges of the present generation. The churches and the ministers are powerless to arrest this huge monster of vice, that increases with each stride of advancing science.

Well may the press at large inquire if there is not something wrong. The church has done her part toward bringing about the present condition of affairs. In many cases money and not character has recommended men to their fellowship; and iniquity upon the part of such members has been winked at, until it is an easy matter to find those in the bosom of the church who do not scruple to stoop to any act by which they may get gain, and thus be placed on a social level with others, who are held in high esteem for no other reason than that they possess money. Considering the lax discipline of most denominations, it is not surprising that so many Government thieves and defaulting cashiers are found to be members of churches. Their crookedness was not fully developed in a day; no, they were practicing, perhaps in a small way at first, for a long period—and at the same time counted good members of the church—until their knavish tricks could no longer be covered. The standard of membership in the church has been lowered so long that many have come to feel that their rights are trampled on if any allusion is made to these things. They have no idea of submitting to an abridgement of what they call their "Christian liberty" and wearing a "strait-jacket," just to suit the puritanical notions of some over-conscientious member. And thus "a little leaven leaveneth the whole lump."

The above picture is not overdrawn. The candid observer will testify to all this, and even more that is not desirable. Did the religious world come nearer to reflecting the image of him whom they call Master, there might be hope of a reform in the present condition of society; but in this direction the prospect is far from cheering. The moral situation to-day is just what was predicted by holy men ages in the past. We hear the venerable martyr Paul speaking of our day as follows: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." 2 Tim. 3:1-5.

Look at this list. Here is enumerated nearly every sin in the catalogue, from that of pride up to blasphemous treason, and that among those who have a form of godliness. Who can deny the truth of the statement? Certainly no one with even moderate discernment. Here then are the evils traced back to the responsible parties. Not that iniquity originated in the church; we know its origin. But the church is responsible, in that she has fostered wrong in her communion by not crying out against it, until wickedness and crime of the most villainous type stalks abroad by daylight. That which would have once ostracized a man forever, is not only tolerated now, but is fondled and caressed, and yet the church is deemed prosperous because of the large number attracted toward her.

And why should not the world be attracted there? On certain occasions fun and frolic may be indulged within her enclosure without hindrance. Questionable games of chance are permitted, in order to swell the depleted treasury, while indelicate actions, not admissible in any place, are unblushingly practiced by old and young. It is true that the church has become numerically strong, but it is a sad fact that she has also come to be weak in virtue and morals. Her illicit intercourse with the world has resulted in a dwarfed progeny, in many cases, that reflect no credit either upon the church or the cause it professes to serve. This is surely a near approach to the condition of things described by the revelator, and which will finally be fully met by the church when she shall have come under the control of the spiritualistic element now embraced within her fellowship. Here is the description: "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.

This may at first seem like an ill-judged application of the above text, but the Scriptures that follow make it very plain that this is where it belongs. The fourth verse says: "And I heard another voice from Heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." This is in harmony with the admonition of Paul as before quoted, where he enumerates the sins of the church and then says: "From such turn away."

But there is a bright side even to this dark picture. God's own people are in the midst of all this vitiated, demoralized variety. Will they hear the voice of God from Heaven: "Come out of her, my people, that ye be not partakers of her sins"? Herein is their danger: To remain in such a place, they must yield their consciences to others' caprices or be disregarded; to go away, is an ordeal hard to bear. What can be done under the circumstances? Will not the church soon grapple with these things and bring about a better state of affairs? Where is the hope? The church has already yielded point after point to the world, until she is powerless to assert her liberty. Besides, the sure word of truth declares that "evil men and seducers shall wax worse and worse, deceiving and being deceived." 2 Tim. 3:13. The previous verse also says that "all that will live godly in Christ Jesus shall suffer persecution."

All may rest assured of one thing, that the humble, trusting children of God will ever be in the minority in this world. The modern theory of a temporal millennium will never be realized this side of the final consummation. Until that time wickedness will prevail, and, in accordance with the history of the recent past, as the principles of science unfold new ideas, and present to the hand of man new modes of hostility, it cannot be doubted that the struggle will go on, and increase in violence until the coming of the Son of man in the clouds of heaven.

Indeed, these commotions are but precursors of that crowning event. To the student of prophecy they betoken the time of deliverance near. While men's hearts are "failing them for fear, and for looking after those things which are coming on the earth" (Luke 21:26), the child of God looks on calmly, knowing that erelong he may, if faithful, sing the promised song of deliverance.

Was It Negligence?

By Epsilon

THE apostles plainly teach that at the resurrection of the anointed there was a change in the priesthood, and of necessity a change in the law regarding priesthood.

But in regard to the ten commandments, neither Christ nor his disciples taught a change or abrogation. On the contrary, "Whosoever shall do and teach them shall be called great in the kingdom of Heaven." Matt. 5:19. Paul declares that "what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world [not Jews only] may become guilty before God." Rom. 3:19. "By the law is the knowledge of sin." Rom. 3:20. He also teaches that we do not make void the law through faith in Jesus, but we really establish it. Rom. 3:31. John says plainly that "sin is the transgression of the law." 1 John 3:4. And Paul says in another place, "The strength of sin is the law." 1 Cor. 15:56. These sacred writers are careful to teach that although Christ has been made a curse for us, having died on the cross, yet we are not permitted to continue to be violators of the law, but should even go beyond its mere letter and obey its spirit.

Notwithstanding all this plainness of Scripture, many Sunday-keepers teach that a change was made by Christ in the fourth commandment, and to keep this commandment properly, we must make the first day of the week the Sabbath. But the sacred writers have not informed us of any such change. Was it negligence?

These writers call the seventh day "the Sabbath," or "the Sabbath day," and nowhere call it the Jewish Sabbath. Was it negligence?

No one can deny that the seventh day was the Lord's day up to the first advent of our Saviour; but we are nowhere informed that "the Sabbath of the Lord" is no longer the Lord's day. Nor are we anywhere informed that the first day of the week is anything more than "the first day of the week."

The sacred writers do not inform us that the Jews who falsely accused our Redeemer of violating the Sabbath, afterwards accused his disciples of violating it; nor that they objected to the Christians on the ground that they kept a rival Christian Sabbath. Was it negligence?

"But," says some Sunday-keeper, "we have never said the sacred writers were negligent." No, you have never used such words. But suppose some man does not say to you or any other person that you are a thief, but he takes the liberty to search your premises,—do not actions speak louder than words?

EPSILON.

Making Our Work Endure

"EVERY true man desires that his work shall tell. He thinks there is something for him to do, and he strives to do it. This simple, earnest desire to realize what we feel must have been God's intention when he sent our lives, a new force, into creation. But the real question is, How can a man do something that shall endure? The apostle goes directly to the heart of the question when he says, 'We can do nothing against the truth, but for the truth.' Men can realize their wishes and make their works of permanent use only by uniting them with the great current of truth that is running on through life. One's work may be wasted, and the only way to make it abiding is to fasten it to that which is sure—the absolute truth."

Honoring God.

By Raymond F. Cottrell

CHILDREN honor their parents by obedience; and the Lord asks, "If then I be a father, where is mine honor?" Mal. 1:6. We honor God when we keep his commandments. But there is one commandment of the ten which requires a special act of honor to God as our Creator. Remembering the day of his rest to keep it holy is an act having direct reference to the honor of God. This may account for the special hatred of Satan against the Sabbath of the Bible.

According to Eze. 46 : 1, there are "six working days" in the Bible week. On each of those six days God worked. We honor God by working on each of those days. On the seventh he rested. This made it his rest, or Sabbath, day. He blessed and sanctified this day, "because that in it he had rested." The sanctification of the day was the consecration of it as a memorial of his finished work, the reserving of this day to his own special honor and service. "The Sabbath was made for man." God requires all men to rest upon it, because he rested upon it, and then separated it from the other six days as his own memorial.

Hence we read, "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord."

To truly keep the Sabbath is to honor God; to stigmatize it as "old" or "Jewish" is to dishonor him. It is a monument erected to his memory. Who will be so bold as to attempt to pull it down with sacrilegious hand, or to alter the inscription from "seventh" to "first"? To accept of a substituted day, is to honor the changer of "times and laws," and not the Creator. R. F. COTTRELL.

The Prayer-Meeting.

By Dwight Lyman Moody

LET the prayers be short. If, when Peter found himself sinking in the waves of Galilee, he had insisted on putting before his petition, "Lord, save me," the regular prayer-meeting roundabout introduction, he would have been forty feet under water before he could have asked of the Lord the help he needed. By the time a man has been praying five minutes or more, most of the people who listen will be praying too—praying for him to stop. One-half the prayer-meetings suffer seriously from this evil of too-long-windedness. Christ set us no such example, for the prayer he taught takes much less than one minute for its repetition. It becomes, after a time, the duty of pastor or prayer-meeting leader to remonstrate gently with those who may offend by occupying too much of the prayer-meeting's time. Those who have the right Christian spirit will take the hint without offense, and those who have not the right Christian spirit may as well be offended, and cease public praying, for thereby they would show that they possessed not the frame of mind suitable to lead others in prayer.

Seek variety in prayer-meeting methods. If times look dark for Christ's cause, have a praise-meeting. You will be surprised at the number of blessings you can still praise God for, and such expression of gratitude will frequently lead the way to greater occasions for thankfulness. Then have a promise-meeting at intervals. Ask A to bring to the next meeting a promise from Genesis, and B one from Exodus, and so on through the audience and the Bible. Every book in the Bible will be found to contain at least one precious promise, and by bringing them together thus you will win fresh inspiration for your future work.—Moody.

Signs of Spiritual Decline.

WHEN you are averse to religious conversation or the company of pure-minded Christians; when from preference, and without necessity, you absent yourself from religious services; when you are more concerned about pacifying conscience than honoring Christ in obedience; when you are more afraid of being counted over-strict than of dishonoring Christ; when you trifle with temptation or think lightly of sin; when the faults of others are more a matter of censorious conversation than of secret grief and prayer; when you are impatient and unforgiving toward the faults of others; when you confess, but do not forsake sin; when you acknowledge, but still neglect duty; when your cheerfulness has more of a levity of the unregenerate than the holy joy of the children of God; when you shrink from self-examination; when the sorrows and cares of the world follow you further into the Sabbath than the savor and sanctity of the Sabbath follow you into the week; when you are easily prevailed upon to let your duty as a Christian yield to your worldly interest, or the opinions of others.—Sel.

Continue reading: Constantine.—III