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Signs of the Times, Vol. 11, No. 49.

The Primary Cause of Intemperance

Signs of the Times

Dec 24, 1885

International Tract and Missionary Society · Oakland, California · Dec 24, 1885

The Primary Cause of Intemperance.

By Ellen G. White

BY MRS. E. G. WHITE.
"Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God."
ONLY one lease of life is granted us; and the inquiry with every one should be, How can I invest my life that it will yield the greatest profit? How can I do most for the glory of God and the benefit of my fellow-men? For life is valuable only as it is used for the attainment of these objects.
Our first duty toward God and our fellow-beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable. Hence that time is spent to good account which is directed to the establishment and preservation of sound physical and mental health. We cannot afford to dwarf or cripple a single function of mind or body by overwork or by abuse of any part of the living machinery. As surely as we do this, we must suffer the consequences.
Intemperance, in the true sense of the word, is at the foundation of the larger share of the ills of life, and it annually destroys its tens of thousands. For intemperance is not limited to the use of intoxicating liquors; it has a broader meaning, and includes the hurtful indulgence of any appetite or passion. True temperance teaches us to abstain entirely from that which is injurious, and to use only such articles of food as are healthful and nutritious. "Touch not, taste not, handle not," is a motto that should be carried farther than the mere use of spirituous liquors.
If the appetites and passions were under the control of reason and religion, society would present a widely different aspect from that which is seen to-day. Thousands are now suffering the torture of physical pain, or writhing under a sense of mental and moral degradation, feeling that life is a burden too heavy to be borne. But God never designed that this condition of things should exist; it has been brought about through the gross violation of nature's laws.
Many things that are quite commonly eaten are unfit for food; the taste for them is not natural, but has been cultivated. Indigestible or stimulating food throws the entire system out of order, and creates unnatural cravings, and a desire for stronger stimulants.
The first steps in intemperance are usually taken in childhood or early youth. Stimulating food is given to the child, and unnatural cravings are awakened. These depraved appetites are pandered to as they develop. The taste continually becomes more perverted; stronger stimulants are craved and are indulged in, till soon the slave of appetite throws aside all restraint. The evil commenced early in life, and could have been prevented by the parents. We witness strenuous efforts in our country to put down intemperance; but it is found a hard matter to overpower and chain the strong, full-grown lion.
If half the efforts that are put forth to stay this giant evil, were directed toward enlightening parents as to their responsibility in forming the habits and characters of their children, a thousand-fold more good might result than from the present course of combating only the full-grown evil. The unnatural appetite for spirituous liquors is created at home, in many cases at the very tables of those who are most zealous to lead out in the temperance campaigns. We bid all workers in the good cause, God speed; but we invite them to look deeper into the causes of the evil they war against, and labor more thoroughly and consistently in the work of reform.
Parents should so conduct themselves that their lives will be a daily lesson of self-control and forbearance to their household. The father and mother should unite in disciplining their children. They should feel themselves under solemn obligation to God to train up their offspring in such a way as to secure to them, as far as possible, good physical health and well-developed characters. Upon the mother, however, will come the heavier burden, especially in the first few years of her children's lives. It is her duty to control and direct the developing minds of her tender charge, as well as to watch over their health. The father should aid her with his sympathy and counsel, and share her burdens as far as possible.
Parents should not lightly regard the work of training their children. They should employ much time in careful study of the laws which regulate our being. They should make it their first object to learn the proper manner of dealing with their children, that they may secure to them sound minds in sound bodies. Too many parents are controlled by custom, instead of sound reason and the claims of God. Many who profess to be followers of Christ are sadly neglectful of home duties. They do not perceive the sacred importance of the trust which God has placed in their hands, so to mould the characters of their children that they will have moral stamina to resist the many temptations that ensnare the feet of youth.
We urge that the principles of temperance be carried into all the details of home life; that the example of parents be a lesson of temperance; that self-denial and self-control be taught to the children, and enforced upon them, as far as consistent, from babyhood. And first it is important that the little ones be taught that they eat to live, not live to eat; that appetite must be held in abeyance to the will; and that the will must be governed by calm, intelligent reason. Much parental anxiety and grief might be saved if children were taught from the cradle that their wills are not to be made law, nor their whims to be continually indulged.
It is not so difficult as is generally supposed to teach the little child to stifle its outbursts of temper and subdue its fits of passion. But few parents begin early enough to teach their children obedience. The child is usually allowed to get two or three years the start of its parents, who forbear to discipline it, thinking it too young to learn to obey. But all this time self-will is growing strong in the little being, and every day makes it a harder task for the parent to gain control of the child.
At a very early age children can comprehend what is plainly and simply told them; and, by kind and judicious management, can be taught to obey. The mother should not allow her child to gain an advantage over her in a single instance; and, in order to maintain this authority, it is not necessary to resort to harsh measures; a firm steady hand, and a kindness which convinces the child of your love, will accomplish the purpose. But let selfishness, anger, and self-will have their course for the first three years of a child's life, and it will be hard to bring it to submit to wholesome discipline. Its disposition becomes soured; it delights in having its own way; parental control is distasteful. These evil tendencies grow with the child's growth, until, in manhood, supreme selfishness and a lack of self-control place him at the mercy of the evils that run riot in our land. He has no desire to lead a useful life. And the object of his creation,—to glorify God and enjoy eternal life in his kingdom,—is lost forever.
Parents should train their children for usefulness. The claims of God and humanity should not be lost sight of. To train the child in the way he should go requires vigilance and perseverance; but it is not an impossible task. The divine blessing will attend all faithful efforts. And "if any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."
Our kind heavenly Father has given us many and rich blessings, and has intrusted to us precious talents; and he expects of us each a development of character in proportion to the light and grace given. In order to purify and refine our characters, we need divine aid, that we may see and correct our deficiencies and improve that which is excellent. This work, wrought for ourselves in the strength and name of Jesus, will be of more benefit to our associates than any sermon we might preach them. The example of a well-balanced, well-ordered life is of inestimable value.

WHEN JESUS COMES.

By Mrs. M. Lucina Moon

BY MRS. M. LUCINA MOON.
No HEART shall ache when Jesus comes, We'll all be gathered home; No sad heart break when Jesus comes, We'll all be gathered home! No tear-drops dim our waking eyes, No sound of grief or sorrow's sighs, But rapturous songs shall fill the skies; We'll all be gathered home!
No more of death when Jesus comes, We'll all be gathered home; Nor lonely grave when Jesus comes, We'll all be gathered home! No last farewell, the fond heart crushed; No sad refrain, "dust unto dust;" But glorious meeting with the just; We'll all be gathered home!
Oh, glorious time when Jesus comes, We'll all be gathered home! Oh, sight sublime when Jesus comes, We'll all be gathered home! Oh, hasten on great day so blest, And bring the saints' eternal rest! Oh, let me hide in Jesus' breast When we are gathered home.

Loving Mercy, God's Requirements.

By GEO. L. BUTLER.

"WHAT doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6: 8. We are required by the God of Heaven to "love mercy," in order to be saved in his kingdom and meet his acceptance. As mercy is one of God's own attributes, those who are to dwell forever in his presence must possess it and appreciate it. This is eminently reasonable. To go to Heaven we must possess the heavenly character. To dwell with God we must be like him. Satan and his adherents were cast out of Heaven because they ceased to be in harmony with the principles which reign there. It would be folly to suppose that God would take those there who were lower in nature than those who were cast out, unless the principles of Heaven were incorporated into their characters beforehand.
What is mercy? Webster defines it as follows: "A disposition to overlook injuries, or to treat an offender better than he deserves; to forgive obligation out of compassion for the offender. An act of favor, pity, compassion, or tenderness." We are required, then, by the God of Heaven, to have a disposition to overlook injuries. We are required to treat men even better than they deserve out of compassion for them. We are required to be tender, kind, pitiful, and forgiving. So says the Lord. Why should we not all have such a disposition? We can see it is beautiful in others when they exercise it. Hatred is not lovely. Revenge is not admirable. It is noble to rise above the personal feeling of resentment and to forgive personal wrongs. Our great Pattern set us the example. When hanging on the cross, after being spit upon, beaten, insulted, and nailed upon the tree, while suffering in agony he looked upon his persecutors and cried, "Father, forgive them; they know not what they do." He looked forward to the time when divine justice would unsheathe her sword, and those guilty souls would wail in anguish. His great heart of love pitied them in view of that terrible hour. He looked above the plane of personal feeling. No personal resentment was in his heart. Such an example of mercy was never shown before. We admire it because it was so noble. Will it not be noble in us to cherish the same spirit and put away the unworthy resentments which lodge so easily in our hearts when we fancy ourselves slighted or mistreated?
He is a Christian who really follows Christ. He is not really one who does not. Without the spirit of Christ we are none of his. "If any man will come after me, let him deny himself and take up his cross daily, and follow me." "Why call ye me Lord, Lord, and do not the things which I say?" And what does he say? "If ye forgive not men their trespasses, neither will your Father forgive your trespasses." Matt. 6: 15. "When ye stand praying, forgive, if ye have aught against any; that your Father also which is in Heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in Heaven forgive your trespasses." Mark 11: 25, 26. It is strange how some people dare to pray the Lord's prayer, "Forgive us our debts as we forgive our debtors," when they themselves have no thought of exercising feelings of forgiveness toward those who have offended them. Such virtually pray the Lord never to forgive their sins. "Forgive us as we forgive." It would be a dangerous prayer for such to pray. What is it to forgive? "To cease to feel resentment against."—Webster. It is to get that bad feeling out of the heart which we have when we think of those who may have wronged us. We sometimes hear people say, "I can forgive, but I can never forget." A very foolish remark; for evidently they do not forgive at all, but are determined to hold that miserable feeling of resentment in the heart as long as they live. To forgive is to have that feeling give place to feelings of kindness. We are not required to think those who do wrong have done right; we may not see anything in their course to admire or imitate; we may know they are selfish, wicked, and on the road to ruin. But feelings of personal resentment in the heart which will not allow feelings and acts of kindness, are not tolerated by our holy religion.
Christ's parable in Matt. 18 is good evidence on this point. He presents before us the case of a king who called one of his servants to account who owed him many millions of dollars. This servant begged for mercy, as he had not wherewith to pay. His lord forgave him. But he went out and found a fellow-servant of his who owed him about fifteen dollars. He took him by the throat and required immediate payment, and because he did not pay him he shut him up in prison. When his lord heard of this act, he delivered him to the tormentors till he should pay the immense debt due him. Had he shown a merciful spirit himself, this would not have been required of him. Says Christ in conclusion, "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
It is not enough to say, "I can forgive, but shall never forget." We must forgive "from the heart." The difficulty with many who seem so loth to forgive, is that they seem to regard it as a sort of luxury to cherish feelings of resentment. Like Peter, whose cause called out the above parable, they feel it is a great strain upon their nature to forgive. He said to Christ, "How oft shall my brother sin against me, and I forgive him? till seven times?" Jesus said, "I say not unto thee, Until seven times, but, Until seventy times seven"—490 times. That is, we should always cherish feelings of forgiveness and tenderness, even to those who abuse us personally, leaving them to the judgment of God, who will know how to deal with them. "Vengeance is mine; I will repay, saith the Lord." That attribute belongs to him. We would not know how to use it; we would make great mistakes and often deal unjustly. It would not be safe for him to intrust it to finite man. Hence he has reserved it to himself. We must give "place" to the wrath of God. If we could always realize how much happier we should be to cherish feelings of love and kindness in our hearts, than if we cherished resentment and hatred, we could better understand the Saviour's remarks to Peter. Love is better than hatred. Peace is better than war. Kindness is better than resentment. Forgiveness is better than revenge. The mind of Christ is better than the malice of Satan and of a corrupt heart. Therefore if angry, unkind feelings kindle up because of wrong done us, let us get them out of our hearts as quickly as possible. Never let the sun go down and our wrath remain burning. It is not a good companion to sleep with. Oh, that a spirit of forgiveness and love might ever characterize the followers of Christ! It will characterize all who really follow him, for he never showed any other spirit.
Mercy is also an active principle. It prompts to acts of pity, love, and tenderness. The good Samaritan had it. It caused Christ to come to earth to save a lost race. Howard, the philanthropist, possessed it. All true benefactors of mankind have had it. All who are ever saved must perform deeds of kindness and love without hope of reward in this life. We must do it because it is noble, because it is right, and because our Lord has set us an example. This is an age of selfishness and covetousness. How few there are who are really trying to do good, how few who are willing to consecrate their lives to works of benevolence such as Christ performed for the purpose of saving others. Many who are forced by the sense of duty to do something for the benefit of others and the salvation of their fellows, feel that it is a great hardship, and want to do just as little as they can and not feel condemned. For fear of the future they will do a little, and wish they could find some way to escape from it which would satisfy their own minds. Such do not "love mercy." They dislike it very much when expected of them. It is a bitter cup to them. As Christians we should rise above the stress of duty to the high plane of loving to do good for its own sake. We should love to work for that which is noble and godlike; our characters will be more worthy and we shall better answer the end of our creation. When the love of doing right for its own sake and for Christ's sake takes possession of the heart, we shall not go to work like the quarry slave, driven to his task under the whip of stern duty; but we shall delight our souls in the Lord, and his service will be precious to us; better by far than the service of the world and the devil. Then our souls will be sustained with trust in God, and cheerfulness and happiness will be ours. The peace of God which passeth all understanding will rule and reign in our hearts. We like to labor for that which we love. This is a great lesson to "love mercy" for its own sake and for Christ's sake. May God help us all to learn it.
GEO. L. BUTLER.

Embezzlement of God's Funds.

By M. D.

STARTLING but true. Has God indeed made his children trustees, guardians, or stewards of funds, for which he will require a strict account? No denial of this will be made by any child of God who has even a limited knowledge of the Bible. But who can explain the deadly apathy and lack of realization that covers and hides this truth from the hearts of so great a proportion of the Christians of this day? Is it not the strategy of the devil, to keep this truth in the background of every Christian heart, and thus, not only to strangle if possible the spiritual life itself, but to stay the progress of the cause of God in the world?
What is imperatively needed to-day in almost every agency that is used to save men and the world from sin and eternal death? Some one will answer, "More prayer." Yes, indeed; but the prayers of multitudes of professing Christians cannot "go up as a memorial before God," because the "alms" are absent. It is necessary to bear constantly in mind that God requires more than praying. The prophet Malachi declares to Israel, "Ye have wearied the Lord with words." Following closely these words come those more startling, "Ye have robbed me in tithes and offerings;" and it is particularly stated as the reason why they "were cursed with a curse."
It is very noticeable that the condition of "pouring out a blessing" is "bringing in the tithes and offerings," which was strictly the rendering back to God that which was his property. The promises then follow. Great numbers in the church of Christ, at this age, would doubtless plead ignorance and innocence of the crime of robbery of God's funds. A statute of our State requires the trustee of a savings bank to be present at the meetings of the Board, and on his absence twice consecutively, his trust is forfeited. He must know his responsibility, and discharge the duties of the position. Does not God require of his trustees time, thought, and study how best to use his funds for him?
Human justice looks with severity upon the misuse and perversion of trust funds. Can the Infinite Mind look upon the embezzlement of his trust funds with less abhorrence than men? The prophet Malachi has given the answer. Christ teaches the same principle, if the parable of the talents means anything. Paul devotes nearly whole chapters to instructions concerning the right use of money. Is it not a startling fact that thousands upon thousands of professing Christians are going to the Judgment of God under the charge of embezzlement of trust funds?—M. D., in Watchman.

Obedience to God.

By E. Hilliard

It would seem that one who believes the Bible to be the work of inspiration, would need nothing to stimulate him to render obedience to God's requirements, except a knowledge of his demands. Yet there are many who see God's claims upon them, who fully believe his word, but because it involves some cross they hesitate to obey. Some, worldly consideration, the fact that obedience requires the sacrifice of property or loss of position, causes them to decide contrary to what God has commanded. How little such realize the outcome of their selfish course! It would hardly seem that if they would stop and candidly consider the whole matter, and not be biased by circumstances, they would act contrary to their highest interest and eternal good.
Suppose that by refusing to walk in God's commandments we could accumulate an immense fortune; of what real benefit would it be to us? "For what shall it profit a man, if he shall gain the whole world and lose his own soul?" The Saviour has given us an opportunity of making the greatest bargain that it is possible for man to make. Upon condition of obedience to his requirements he has offered us that which reaches the limits of his power,—life without end,—and that, too, free from the least pain or unhappiness. When we consider any sacrifice too great for us to make in order to secure to ourselves this happy, unending life, we prove ourselves unworthy of it; and he who made such a great sacrifice to place, the prize within our reach will never grant it unto us.
God is no respecter of persons. In all ages those who have refused to heed his admonitions, have rejected his counsel, and have set his authority at naught, have alike been under the condemnation of God. We have on record a most remarkable instance of his displeasure toward one who dared to disobey his voice. Let us briefly notice it.
In the thirteenth chapter of 1 Kings we learn that the Lord sent his prophet from Judah to Bethel with a special message. After the message had been faithfully delivered, King Jeroboam invited the prophet home with him, that he might be refreshed and rewarded. The man of God, true to his directions from the Lord, replied, "If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place." It is very evident that he understood what the Lord commanded him; for he added: "For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest." And with these words to his tempter, he took a different route than that by which he came, and started back toward Judah.
It happened that there dwelt in Bethel an old prophet. His sons came to him, and told him all that the man of God had done, and the words that he had spoken to the king. As soon as he learned the route that the prophet from Judah had taken, he ordered his beast saddled, and pursued after him. On overtaking him, he invited him to return with him, and eat bread. The man of God, still firm to what the Lord had ordered him, repeated to his visitor the plain command, forbidding him to eat or drink in that place. Satan then tried his most effectual temptation. Assuming a religious garb, he worked through his agent, the false prophet, with the desired effect. Hear his deceitful words: "He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him."
This teaches us that we cannot trust the human heart, but that prophets, priests, and ministers may be used by Satan as agents to deceive and mislead. By reading the remaining verses of the chapter, we learn that the man of God forfeited his life because he turned aside from what God commanded him, and listened to the lying words of the false prophet. This shows us, that, irrespective of every influence that is brought to bear upon us, we should cling tenaciously to the word of God. We should give no heed to any minister or teacher who speaks contrary to any of God's commandments. In spite of all the warnings that can be given against Satan's devices, he will so clothe himself in religious apparel that he will be successful in deceiving a great many of those who profess to be Christ's followers. From his very first attack in the garden of Eden, he has effected his foul designs most completely when clothed in the garments of piety. It is strange that he is so successful in this manner of deceiving, when the Bible so plainly points it out as his most effectual way of planning and executing his hellish devices.
He who does not take the word of God as his own individual guide, will at last be most likely to find himself taken in the snare of the great deceiver. It may be well enough to listen to Bible expositors, but these expositors must be brought to the unerring test. The noble Bereans tested the expositions of Scripture given by Paul and Silas by daily searching the word of God. We must have an individual knowledge of God's requirements in order to successfully meet the archdeceiver, with his multiform temptations. The only true barrier against sin is to adopt the plan of the psalmist, who says: "Thy word have I hid in mine heart, that I might not sin against thee."
E. Hilliard.

Present Truth and Present Duty.

By Raymond F. Cottrell

THE Lord is soon coming, as numerous prophecies of the Bible testify. The world is in dire confusion; infidelity, and apostasy from the faith of revelation, abound. The last message of the gospel is being preached, and is spreading over the earth, to many people, and nations, and tongues, and kingdoms. A few are endeavoring to heed this last warning, by keeping the commandments of God and the faith of Jesus Christ. But there are thousands upon thousands to be warned; and the responsibility of giving them the warning and of becoming instrumental in their salvation, is laid upon those whom the Lord has enlightened with the truth for our times. The Lord has said, "Ye are the light of the world." The light which he gives to his people they are to reflect upon others. The example of Christ in giving himself a sacrifice for us, calls upon us to make a sacrifice of time, strength, mental ability, and substantial means to carry forward the great and glorious work of saving souls for whom he died. He calls upon us, every one of us, to become co-laborers with himself, in the cause for which he gave himself, his all, even life itself.
Christ has placed a value upon humanity which we do not comprehend. The worth of eternal life to a human soul we cannot compute. Life to ourselves is beyond our powers to estimate; and it is as dear to others as it is to us. If we may be the means of saving men, great is our reward; but if we neglect our duty, and do not put forth earnest and continuous efforts to save our fellows, great will be our condemnation. Are we awake to the responsibilities of the hour? May God give us a part in his work while the day lasts. R. F. COTTRELL.

Sin’s Bright Beginning and Dark End

Edmund Burke says: "I love clamor where there is an abuse. The alarm-bell disturbs the inhabitants, but saves them from being burnt in their beds."

Sin’s Bright Beginning and Dark End

By Dr. Talmage

SIN may open bright as the morning, but it will end dark as night.—Dr. Talmage.

Confessing Christ by Baptism.

By A. J. Gordon

"He that believeth and is baptized shall be saved." HERE we have our faith declared by a symbol. Just as in a book you have engravings here and there to illustrate what is contained in the print, and present it graphically to the eye, so in the system of Christianity we have ordinances, which are a pictorial confession of faith, bringing out into clear and bold relief the confession which we make with the mouth. And you see that it is all-important, in this instance, that the text and the illustrations exactly correspond. A book descriptive of Boston, and filled with engravings representing the principal scenes and streets of London, would be an absurdity. And a Christianity which rests avowedly on the death and resurrection of Jesus Christ, must have ordinances which exactly correspond to these ideas. Read, now, the confession of the mouth which the Scriptures require, and then compare it with the symbol which the Scriptures give: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead." The death and resurrection of Christ is the confession. "I believe that Jesus Christ died for my sins, according to the Scriptures, and that he rose again from the dead, according to the Scriptures." This is the verbal confession. Now comes the symbolic: "Buried with Christ by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." You see how the picture conforms in every line and shade to the original. You see, then, what baptism is for.
It is, first, a declaration of faith for all time. Amid all the unbelief and doubt and denial to which the gospel is exposed, there is great danger that its cardinal truths may be perverted or misread in the course of time. They cannot be intrusted to the stream of tradition, in whose depths so much truth has been engulfed, and on whose current so much error has been floated down. They must be stereotyped into unchanging forms, and fresh impressions must be struck off from them every year and every month for the book of church history. Do you ask me what I am doing in administering the ordinance of baptism? I am doing what the printer does with his types. I am striking off impressions of our belief, that "Christ was delivered for our offenses, and was raised again for our justification."
If this ordinance had been maintained in the church in its primitive form, the doctrine of the resurrection would not have been forgotten or denied so largely as it has. There can be no doubt that in those churches where this symbol has been kept most constantly before the eye, the blessed faith of the Redeemer has kept its hold most strongly upon the heart. Do you say that it is only a form, and therefore not essential? The picture of your dead child is only a form. It is a shadow thrown upon paper; there is no substance or life there. But will you, on that account, permit any one to throw it away? Or will you consent that it shall be changed for the picture of some other child, on the plea that it is only a form? Neither will we consent that this graphic picture of our Lord's dying and rising shall be set aside or modified because it is only a form. Nay; forms and shadows are among the mightiest forces in the world. The pictures of Raphael and Michael Angelo have influenced humanity more than the battles of Napoleon. The battles were acts and realities indeed, while the pictures are only shadows. But these shadows, becoming reflections of divine things, are living just as truly to-day as in the year when they were painted. Let us see to it that we do not slight the ordinances of God because they are only shadows.—A. J. Gordon, D. D., in Golden Rule.
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