Come down to us, help and heal us,
Thou that once life's pathway trod,
Knowing all its gloom and glory,
Son of man, and Son of God.
Come down to us, help and heal us,
When our hopes before us flee;
Thou that hast been a man of sorrows,
Tried and tempted, even as we.
By the weakness of our nature,
By the burdens of our care,
Steady up our fainting courage,—
Save, O save us from despair!
By the still and strong temptation
Of consenting hearts within,
By the power of outward evil,
Save, O save us from our sin!
From the dim and dreary doubtings
That with faith a warfare make,
Save us through thy sweet compassion,—
Save us for thine own name's sake.
And when all of life is finished
To the last low, fainting breath,
Meet us in the awful shadows,
And deliver us from death.
—Alice Cary.
A MEMORIAL
OF WITHDRAWAL FROM THE CHRISTIAN CHURCH.
The following Memorial was written by Bro. W. H. Ebert, a Christian minister who has recently embraced our views, and presented to the church of which he was a member on the occasion of his withdrawal from their communion to become a member of the S. D. Adventist church. As they refused to receive his paper, he forwarded it for publication in the REVIEW, that the members of that church might know his reasons for the course he has taken.
To the Elders of the Christian church at Frankston, Madison Co., Ind., and to all others whom it may concern: After candid deliberation, I feel it my duty to say that I do not think it consistent or right in me to continue to hold fellowship in a church which not only tolerates a disregard of the Sabbath of the Lord, but teaches and declares this doctrine in the most open and exultant manner, as your employed teachers are now doing, at the same time urging that the pagan-Catholic Sunday should be observed in its stead, if, indeed, any should feel like observing any day. Your preachers also urge that the ten commandments of God have been abolished, and that we are therefore no longer under the moral law of God, which, if true, would leave man in the gospel age without a standard of moral right. There could then be no knowledge of sin, very little guilt or condemnation in the world, and also very little need of a plan of redemption.
Believing as I do, that the ten commandments are the embodiment of all the moral duties of man, and that they are as immutable as God himself, I deny that they have been, or ever are to be, abolished; but, on the contrary, I believe they are established, and that they as well as the gospel will remain in full force until the heavens and the earth shall pass away. I also believe that the Bible, which is of divine authority, is full and clear on the facts that the ten commandments are of binding force, and that the Sabbath of the fourth commandment is of divine appointment, and should be observed by all who desire to be the people of God. And I cannot refrain from regarding a failure to see and accept these truths, when our attention has been called to them, as the result of prejudice and willful blindness, and therefore criminal in the sight of God.
Our church was once ready to discuss any Bible question; and the course they have taken in this matter indicates, to my mind, fear of the light, and a consciousness of the weakness of their own positions.
I regard the law of God as binding upon us of to-day, and I expect to bring my life into harmony with its precepts, not excepting the fourth commandment. I believe that the Christian church, as an organization, is opposing and making void the moral law so far as their influence goes, and that, too, in violation of their discipline; and that they are thus assisting to increase immorality and spread infidelity. I think they are doing this especially by trampling upon the fourth commandment, in which is inscribed the name of the Creator, thus effacing the memorial which he has given us as a perpetual testimony that he is the true God. I can no longer fellowship the church in efforts of this sort, and from henceforth I shall not assist in the warfare they are making on many of the most sacred and important truths revealed in the Holy Scriptures. But I shall ever cherish feelings of respect and love for all the brethren of said church who may extend to me a generous toleration in my acceptance of the present truth.
I have the great pleasure of believing that there are many in this church who are of the same faith with myself, and who will not continue to remain in open violation of the commandments of God. I shall ever be free to talk with, or preach to, any of my former brethren who may wish me to do so, when I hope to be able to give a reasonable answer for the hope that is within me. And I will endeavor to do so with proper meekness and fear.
My heart’s desire for all men is, that they would accept all the truths revealed in the Holy Scriptures, and be willing to do and keep, not only a part, but all the commandments of God and the faith of his Son, and be ready to meet Christ with joy when he shall come again.
A Chance for Speculation
The editor of a religious paper relates how a brother saved the price of a year's subscription: First—he refused to subscribe for the paper. He could not spare the money. But his wife and boys must read, and as he took no paper, they patronized the first agent of a “story paper,” who came that way, and paid $2.25 for it and a dog chromo. This chromo required, to please the boys, a frame costing $1.75. The story paper was exceedingly “light literature,” and it required much midnight oil and broken rest to see all the stories through, and the next day after such late readings, business did not go so well for it. Besides, the story paper advertised certain books of instruction in necromancy, parlor games, sleight-of-hand tricks with cards, and various other things which were said to be “bewitching.” Of course the young folks were indulged—the books and cards purchased, and the young people of the neighborhood were assembled quite frequently to participate in the entertainments which these games enlivened.
On one occasion, returning from one of these gatherings after midnight, a young team ran away and sprained the driver's ankle, which laid its owner up for two weeks, and broke ten dollars out of a new carriage. When the year closed up, it was discovered that the $1.70 for the religious paper, and the good morals it taught, were saved; but that the story paper had cost $2.25, the picture frame $1.75, the books and cards $1.25. Time lost $10, broken carriage $10; total $25.25. Damaged morals, infinite!
We presume that some of our economical friends who cannot afford to pay for their papers may have an equally pleasant and profitable experience. Families are quite likely to read something, and if you fence religion out of the house, the devil will be sure to creep in.
BIDE A WEE, AND DINNA FRET.
Is the road very dreary?
Patience yet!
Rest will be sweeter if thou art weary,
And after night comes the morning cheery;
Then bide a wee, and dinna fret.
The clouds have silver lining,
Don’t forget;
And though he’s hidden, still the sun is shining;
Courage! instead of tears and vain repining,
Just bide a wee, and dinna fret.
With toil and cares unending
Art beset?
Bethink thee, how the storms from heaven descending
Snap the stiff oak, but spare the willow bending,
And bide a wee, and dinna fret.
Grief sharper sting doth borrow
From regret;
But yesterday is gone, and shall its sorrow
Unfit us for the present and the morrow?
Nay; bide a wee, and dinna fret.
An overanxious brooding
Doth beget
A host of fears and fantasies deluding;
Then, brother, lest these torments be intruding,
Just bide a wee, and dinna fret.
—Selected.
BARON ROTHSCHILD'S MAXIMS.
ATTEND carefully to the details of your business.
Consider well, then decide positively.
Dare to do right. Fear to do wrong.
Endure trials patiently.
Fight life's battles bravely, manfully.
Go not in the society of the vicious.
Hold integrity sacred.
Injure not another's reputation or business.
Join hands only with the virtuous.
Keep your mind from evil thoughts.
Lie not for any consideration.
Make few acquaintances.
Never try to appear what you are not.
Observe good manners.
Pay your debts promptly.
Question not the veracity of a friend.
Respect the counsel of your parents.
Sacrifice money rather than principle.
Touch not, taste not, handle not intoxicating drinks.
Use your leisure time for improvement.
Venture not upon the threshold of wrong.
Watch carefully over your passions.
Extend to every one a kindly salutation.
Yield not to discouragement.
Zealously labor for the right.
And success is certain.
Our Basket.
“A little balm, and a little honey, spices, and myrrh, nuts and almonds.” Gen. 43:11.
—REPROVE thy friend privately; commend him publicly.
—LIES are hiltless swords, which cut the hand that wields them.
—PEACE among men is the consequence of peace in men.—Viedebandt.
—HE who cannot moderate his grief will soon have a new grief to weep over.
—THE surest road to wealth is to bestow liberally where it is most needed.
—TO have all, and to die saying, “Is this all?” is the epitaph of many a rich and wasted life.
—THE loud tones in which some people appeal to reason, imply that reason is a great distance from them.
—THE direct and proper act of faith is of perpetual use and necessity, and then most when there is least of assurance.
—Never speak in bitter scorning,
Seeking any heart to pain;
As the seed is, so the blossom,
And the curse comes back again.
—THE ordinary employment of artifice is the mark of a petty mind; and it always happens that he who uses it to cover himself in one place uncovers himself in another.
—ALMOST sweet is unsavory; almost hot is lukewarm. Almost a Christian is like the Ephraimites who could not pronounce Shibboleth but Sibboleth. Almost a Christian is like Ananias, who brought a part but left a part behind. Almost a Christian is like the virgins who carried lamps without oil; like the willing-unwilling son, who said he would come, and would not.—Henry Smith.
“WORLDLINGS are eager to find access to what are called ‘the higher circles’. For this they study, labor, make haste to be rich, indulge in flatteries, do ignoble homage. But after they gain access, what then? It is but vanity and vexation of spirit. ‘The fashion of the world passeth away;’ the gilded scene is but for a moment; the highest circles disappear like the fleeting vision of the night. But look at the higher circle to which saints are admitted! Here is the portraiture given by the apostle: ‘But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.’”—Zion’s Herald.
ANS. Lest the reader should not turn to the passages, we will quote them, that the force of the difficulty may be seen. 1 John 3:9 reads: “Whosoever is born of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God.” Chapter 5:18 reads: “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” 2 Chron. 6:36 reads: “If they sin against thee (for there is no man that sinneth not), and thou be angry with them,” etc. Eccl. 7:20: “For there is not a just man upon earth, that doeth good, and sinneth not.”
The passages in John must refer to moral power rather than physical; and we think they may be so referred without doing any violence to the language. The words begotten and born are in every instance from the same word in the original, which, when it refers to God, should invariably be rendered begotten. And whoever maintains this connection with God, or, as 1 John 3:6 says, “abideth” in him, does not sin; that is, does not deliberately, and from inclination and design, follow sinful ways. If he does this, he shows that he does not know God, and has not experienced that change which his Holy Spirit works in the heart. He that is begotten of God cannot sin; not in an absolute sense, but in a moral, just as we would say, if any one should try to induce us to break the Sabbath, to swear or to steal, No, I cannot do it; it is contrary to the truth, and to my regard for it and determination to obey it. Not that we have not physical power to do the deeds in question; but from a moral standpoint, on account of the principles of truth which we have adopted to govern our actions, we cannot do it. This view of the passages in question is maintained by Barnes and Doddridge.
But are these not contradicted by the passages referred to in the Old Testament? Not if we may trust a criticism which Dr. Clarke gives us on these passages. On 2 Chron. 6:36, he refers to his note on 1 Kings 8:46, which reads:—
“In ver. 46 we read, If they sin against thee, for there is no man that sinneth not. On this verse we may observe that the second clause, as it is here translated, renders the supposition in the first clause entirely nugatory; for if there be no man that sinneth not, it is useless to say, IF THEY sin; but this contradiction is taken away by reference to the original, כי יחטאו לך ki yechetu lach, which should be translated IF they shall sin against thee, or should they sin against thee; כי אין אדם אשר לא יחטא ki ein Adam asher lo yecheta, for there is no man that MAY not sin; i. e., there is no man impeccable, none infallible, none that is not liable to transgress. This is the true meaning of the phrase in various parts of the Bible, and so our translators have understood the original: for even in the thirty-first verse of this chapter they have translated יחטא NOTyecheta, IF a man TRESPASS; which certainly implies he might or might not do it; and in this way they have translated the same word, IF a soul SIN, in Lev. 5:1; 6:2; 1 Sam. 2:25; 2 Chron. 6:22, and in several other places. The truth is, the Hebrew has no mood to express words in the permissive or optative way, but to express this sense it uses the future tense of the conjugation kal.”
“This text has been a wonderful strong hold for all who believe that there is no redemption from sin in this life, that no man can live without committing sin, and that we cannot be entirely freed from it till we die. 1. The text speaks of no such doctrine: it only speaks of the possibility of every man’s sinning, and this must be true of a state of probation. 2. There is not another text in the Divine records that is more to the purpose than this. 3. The doctrine is flatly in opposition to the design of the gospel; for Jesus came to save his people from their sins, and to destroy the works of the devil. 4. It is a dangerous and destructive doctrine, and should be blotted out of every Christian’s creed. There are too many who are seeking to excuse their crimes by all means in their power; and we need not embody their excuses in a creed, to complete their deception by stating that their sins are unavoidable.”
Dr. Clarke says the same criticism will apply to Eccl. 7:20, where he gives the same rendering.
What is meant by the word “week” in Gen. 29:27? W. B.
ANS. We think it means a literal week of seven days, and is proof that this division of time has been in use from the beginning. It appears from the record that it was customary in that age to make a marriage feast, which was to continue seven days, or one week; and the maintenance of this feast during the seven days was called fulfilling the week of the bride. When Jacob found that he had been deceived, and Leah had been given to him instead of Rachel, he demanded that the matter be made right and Rachel be given to him. But Laban reminded him that it was contrary to the custom of the country to give the younger in marriage before the elder; and as it would not have been proper to break off the festivities to which all the men of the place had been invited, verse 22, he says to Jacob, Fulfill her week, that is, let the marriage feast of Leah continue the accustomed week, and then I will give you Rachel, if you will serve me seven years more. He did so; fulfilled the week for Leah, then received Rachel, and served Laban seven years more. Thus Jacob, who had practiced deceit in reference to his brother Esau, was now deceived in regard to his own wife, and was cheated out of seven years of hard labor. He began to reap what he had sown. Laban no doubt thought he was doing a nice thing through this deceit, by getting seven year’s extra service from Jacob, and making a settlement for both his daughters; but he was afterward deceived, so that his property was almost ruined.
SOUL AND SPIRIT.
By Dudley Marvin Canright
THERE is an abundance of evidence from Scripture and reason to show that the dead are asleep; yet some people will never be satisfied, however plain the subject is made, until we have answered certain objections which they have in their minds. Hence we most gladly take up the prominent passages which are always relied upon as proving the conscious state of the dead. We call the reader’s attention to the following, which are urged among the first objections on this subject:—
Rachel’s soul.—“And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni.” Gen. 35:18. It is claimed that this passage shows that the soul is conscious after the death of the body. Her soul departed. The answer to this is short and easy. Granting that the soul lives after the death of the body, this does not say that it was conscious, that it knew anything, that it went to Heaven, or anything of the kind. But what was it that departed? Her soul departed. Turning to the original Hebrew, we find that the word for soul is nephesh. It is thus defined by Hebrew Lexicons: “1. Breath; 2. life; 3. the vital principle in animal bodies.” Thus it will be seen that it was simply her life that was departing. The original Greek term is psuche, and is thus defined by Greenfield: “Breath; life, i. e., the animal soul, principle of life; life, i. e., state of being alive, existence, spoken of natural life.” In dying, her life departed. Thus a proper understanding of these terms removes all difficulty in this case.
Elijah and the child.—“And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived.” 1 Kings 17:22. It is claimed from this again that the soul lives separate from the body. It departed from the body, and came back to it. The answer to the previous passage is the answer to this also, for the case is similar. A child died; his life departed from him. The prophet of God prayed, and his life came into him, he revived and lived. The meaning of the word soul here is life, the same as in the chapter previously examined.
The spirit returns to God.—“Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it.” Eccl. 12:7.
This is one of the texts most frequently quoted by our opponents. From this they assume that the spirit immediately goes to Heaven, where it lives like an angel in all the bliss of paradise. But let us look carefully. If this proves that the spirits of the righteous go to Heaven, it proves the same for those of the wicked, for the declaration stands true for both. So this would prove universal salvation. But look carefully. The dust returns to the earth as it was. To return is to go back to a previous condition or place; to go where it was before. At death the body returns to the dust, as it was, and “the spirit shall return unto God who gave it.” Now the declaration is that at death both elements of man, dust and the spirit, return to where they were before the man lived. The dust returns to dust, and the spirit goes to God. Then the spirit at death goes back to the place from which it came at the birth of man. We ask therefore, Did the spirit of man exist in Heaven as a conscious being before it came into this body? We appeal to our readers: Did your spirits live in Heaven as angels before you were born on this earth? You smile at the idea. You know that it is not so. Not one of you believes it. Then you see that this text proves—what? simply that the spirit returns to the very157condition in which it was before birth. That was an unconscious condition, it is sure. Hence our opponents have chosen the wrong text this time to prove their theory. It says nothing about the spirit’s going to Heaven. It simply says that it returns to God who gave it. Where is it proved that God brought the spirit down from Heaven, when he put it into the body? He made man of the earth. The original Hebrew term here used for spirit is roo-agh, the very same that is used in Eccl. 3:19, and there translated breath: “Yea, they have all one breath;” and also in scores of other places it is translated breath. When a man dies, his body returns to dust, and the breath, or life, which God gave, returns to the source from whence God took it, the vital air.
These are the passages in the Old Testament claimed by our opponents as proving the conscious state of the dead. The reader will see that they are very easily explained. No one of them says that the dead are conscious, or that any go to Heaven at death, or anything of the kind.
D. M. CANRIGHT.
THE BATTLE CREEK CHURCH.
By James White
THERE is something significant in the very name, Battle Creek, which was given to a stream of water which enters the Kalamazoo river at this place. It is said that at an early date in the history of Michigan, a battle was fought on this stream by two Indians and a white man.
But it was not until the year 1855 that Battle Creek became the battle-field for God and his word, and his truth applicable to this time, on the part of a handful of Seventh-day Adventists, against the popular fables of the last days. At that date those connected with the office of the REVIEW AND HERALD at Rochester, N. Y., followed the press as it was moved to Battle Creek by devoted and tried friends of our young cause in Michigan.
We had no church here at that time. Those connected with the Office, however, with a few families here, made up a large Sabbath meeting for those times when our people everywhere worshiped in private houses. Our first object was the publication of the REVIEW, Instructor, and books for the people. During the twenty-four years past, many and severe have been the battles fought here. We have neither space nor time to give anything like a history of our work at Battle Creek for nearly a quarter of a century past. This we leave for another time, at present calling the attention of the readers of the REVIEW to the following points:—
1. The Battle Creek church ever has been, and now is, a weak church. While our other churches, east and west, north and south, are made up of the best men and women converted from other churches and the world in the communities where they live, this church is made up principally of persons who have moved to Battle Creek from other States, and have brought the elements of weakness with them.
2. The work, which has fallen upon those who have had the burden of the labor, for the discordant elements which have drifted to Battle Creek, has exceeded all the work they have had to do in publishing, and in the several institutions they have labored to build up at this point.
3. A very few feeble efforts have been put forth against our positions by the ministers of some of the denominations in this city; but these were disposed of in a manner to favorably impress the candid people of Battle Creek. Theological battles have been few, feeble, and far between.
4. Satan, whose vigilant, malicious eye is ever upon the work of God, seeing that popular opposition to the truth availed nothing, turned his forces in another direction, and poured in upon us burdens in the form of unconsecrated men and women, who moved to Battle Creek, not to help bear the burdens of the work of God, but to be weights upon the willing workers here, and to be benefited by the institutions they had not helped to bring into existence.
5. Efforts have been made to bring in those to this point who were financially, mentally, morally and religiously qualified to help bear the burdens, and to prevent those selfish persons from moving to Battle Creek who would be only a burden. But these efforts have proved nearly failures. While there is a terrible want of active, strong, self-sacrificing men of God to hold this fort, the elements of weakness still drift in. God pity the church at Battle Creek.
6. Here are our institutions, at this great center of our work, and this fort must be kept at all hazards. There are true and godly men and women in the Battle Creek church; but as a whole, the members of this church do not properly represent our people. This church, considering its numbers, is probably the weakest church of S. D. Adventists on the globe.
7. Our people abroad should look upon us with pity instead of envy. And we appeal to our ministers everywhere, and to the officers of the several State Conferences and local churches, to send us the help we need to keep this important fort, and to have mercy upon us, and keep from our shoulders the burden of selfish persons who come to Battle Creek to improve their financial condition, and to take off from our weary hands those who burden the cause at Battle Creek. J. W.
THE BIBLICAL INSTITUTE.
By James White
The regular course of instruction of the Biblical Institute will commence after the General Conference week, in the evening of Nov. 16, at 7 o’clock. Present indications warrant the expectation of a very large class. Already brethren are here from Maine, Massachusetts, Ohio, Indiana, Illinois, Wisconsin, Nebraska, Dakota, and Michigan. There are arrivals daily, and we expect one hundred or more in a few days.
Religious meetings of a very interesting character have been held each evening since Oct. 22. An organized effort has been put forth for the benefit of the Battle Creek church, which is resulting in much good. All our preachers in town are doing pastoral work from house to house during the day. This effort is followed by social meetings in ten or twelve districts, each having the labors of a minister. The following evening a general meeting is held in the Tabernacle.
The pastoral labor revealed the fact that a great work needed to be done for the Battle Creek church, and that this labor should be continued up to the time of the General Conference, and, as far as consistent with other duties, during the Conference week. Therefore the Biblical Institute is postponed until the 16th.
We hear of many who were desirous of attending the Biblical Institute, but had given it up for want of time to make suitable arrangements. The postponement gives them the desired time, and it is hoped that all such will reach Battle Creek before the Conference, or as early during Conference week as possible.
We appeal to the brethren in Michigan especially. There should be one hundred young men and young women from this State. Michigan is not doing her part in the education of our young people to bear a part in the message. Come, friends, as you would come to the camp-meeting, prepared to care for yourselves as far as practicable, excepting tents and stoves. Let us make amends, as far as possible, for the mistake in not having a general camp-meeting. The time is near. Let there be a general rally.
The burden-bearers are invited. On their arrival, preaching brethren will be assigned their posts of duty. The great objects to be gained are to do good and to receive good, and may the Lord come up to the feast and bless his waiting people. J. W.
INCREASING INTEREST.
THE efforts to bring the church in Battle Creek into a better spiritual condition disclosed the fact that there was much to be done, and that special labor to a great extent would be necessary. Therefore, the time during the past week has been divided between public meetings, district meetings, and family visiting.
The ministers present have cheerfully taken hold of the work, and are rendering efficient service. Brother and Sister White are laboring in their usual earnest and untiring manner for the good of this people.
The church are beginning to realize the situation, and to feel that this is a golden opportunity for them, and to take hold to make the best improvement of it. The interest is increasing.
Sabbath, Nov. 1, was a day long to be remembered. In the evening commencing the Sabbath, Sister White addressed a large congregation in the Tabernacle. She spoke again Sabbath forenoon on 2 Pet. 1:1–11, and again in the afternoon on Mark 12:28–34. She enjoyed wonderful freedom; and if ever words were spoken in “demonstration of the Spirit and of power,” her words seemed to be, on these occasions. Seldom, if ever, has it been our privilege to listen to truths so clearly and forcibly presented. Duties and dangers were plainly pointed out; but with these were also set forth the Christian’s blessed privileges, the abundant help he may, if he will, receive, and the infinite reward of the overcomer. A deep impression was made upon the congregation, and we believe every one felt the force of the words that “we cannot afford to make a failure in this work, and lose eternal life at last.”
A portion of the afternoon, and nearly all the evening, were occupied in social meetings. There was promptness in speaking, several, at times, being on their feet at once. And some on whom special labor had been bestowed, or in whom special interest centered, bore testimonies which were cheering indeed. It seemed that the clouds were breaking, and that light and liberty would soon be enjoyed in great abundance. What the church has already received of blessing not only makes them long for more, but begets the cheering hope that more may be obtained.
WHAT IS THE USE?
By Stephen N. Haskell
ARE we not a temperance people? and does not our church covenant bind us as strongly to the principles of health and temperance reform as any pledge we can sign? If so, what is the use of circulating a pledge and urging our brethren and sisters to sign it. In reply we wish to ask another question: If our church covenant binds us as strongly as the teetotal pledge, and it certainly does, or should, what is the objection to signing this pledge? The truth is, we as a people are backsliding from the principles of health and temperance, and we do not realize it. The presentation of the pledge reveals this fact. A conscientious brother, whom I respect, objected to signing the pledge, and very candidly gave his reasons. He was engaged in mental labor requiring constant thought, and therefore must have his tea three times a day, and occasionally something stronger, to keep him up. If he did not have it, he would become nervous and unfitted for labor. There is not a tobacco-inebriate in the country that could not use the same argument. Although our brother did not realize it, he was using the drunkard’s argument, and it is the same that is used by many of our sisters. They could not perform their daily duties without a cup of tea to tone up the system and rest them.
The question is a moral one, and relates to the nature of the article itself, and its effects on the human system. The same arguments which are brought forward to sustain the use of tea and coffee will also sustain the use of alcoholic drinks, tobacco, and all such articles which destroy the equilibrium of the system, and derange the fine machinery of the body, which is so fearfully and wonderfully made. This is the effect produced by stimulants, which excite and intoxicate, but furnish no nutriment to the system. Will God approve of such an abuse of the temple in which he proposes to dwell? “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s.” 1 Cor. 6:19, 20. “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Cor. 3:17. Daniel “purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.” From this it is evident that wine defiles the body. Wine is spoken of as making the heart of men glad, but it was unfermented wine, which contains no alcohol. Alcohol deranges, and creates a morbid appetite in the system which enslaves the noble qualities of the soul. Tobacco does the same, and like charges are truthfully laid at the door of tea and coffee. The difference is in the degree of effect, not in their nature.
Every S. D. Adventist should sign the teetotal pledge for the sake of his influence upon others. There are scores of our brethren and sisters who are to-day using these stimulants and unconsciously undermining their constitutions. The excited state of the mind, and the trembling nerves, in the absence of these stimulants, unmistakably reveal this sad fact. If they would but weigh their motives and the reasons why they do not sign the pledge, it would arouse a consciousness with many that they are fearfully backsliding from God.
Our influence as a people will be greatly increased if we can present an organized temperance front, and invite those not of our faith to unite with us in the temperance reform. They will be led to identify themselves with those who are trying to save the weak, and to raise the fallen to a higher standard than is usually presented in temperance platforms. We have several times organized a Health and Temperance Association where those not of our faith were present, and in every instance some of these persons have abandoned the vile practice of tobacco-using and signed the pledge, and still more have left off the use of tea and coffee. By thus securing the interest of those not of our faith in this temperance movement, we shall open the way for the distribution of temperance literature from our publishing houses to thousands of the best class of people, who will be interested to read our publications upon other subjects.
A temperance meeting should be held at least each quarter, and particular pains should be taken to invite all friends of temperance to attend. Plans should be matured before the meeting, so as to avoid all confusion. Invite those not of our faith, also our brethren, to speak on the subject. Good music will help much to make it interesting. Tokens of good are already seen in the temperance movement among our people. May God speed the right, and hasten the victory. S. N. HASKELL.