W HO hath wo? who hath sorrow? who hath contentions? who hath complaining? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek out mixed wine.
Look not thou upon the wine when it is red, when it sparkleth in the cup, when it goeth down smoothly: at the last it biteth like a serpent, and stingeth like an adder.
Thine eyes shall behold strange things, and thy heart shall utter perverse things. . . . They have stricken me, shalt thou say, and I was not hurt; they have beaten me, and I felt it not; when shall I awake? I will seek it yet again.—Proverbs.
And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.—Paul.
With Our Inquirers
By Editor
"If ye will inquire, inquire ye."
[All questions to this department will be answered which to the editors will seem to minister to the good of the readers and to the mission of the paper. The same question can not be answered repeatedly in the same volume. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. It is well always to enclose a stamp for reply.]
2238.—Sinful Flesh.
In the Sabbath-school Lesson Quarterly I read, "He [Jesus] kept for us God's law while here with us in human, sinful flesh." In the Review for August 1: "God sent His own Son in sinful flesh," etc. What is meant by the saying that He came in "sinful flesh"? Does it mean that His flesh was diseased? Does it mean that He was born like all the race with depraved, sinful nature?
We can only refer our correspondent to certain definite scriptures. In Rom. 8:3 we read, "God, sending His own Son in the likeness of sinful flesh." Gal. 4:4: "But when the fulness of the time came, God sent forth His Son, born of a woman, born under the law." A.R.V. Again in Heb. 2:14, 17, "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same." "Wherefore in all things it behooved Him to be made like unto His brethren." Certainly these scriptures are very definite. If Christ was made in all things like unto His brethren, He had the same flesh that they had. There is another expression stronger still found in Romans the first chapter, third verse: "Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh." If ever there was a line of individuals which persisted in sinning against God, it was the line which sprang from David. Some of them were wicked above all that were before them; yet Jesus came from that lineage, "according to the flesh," that flesh having its weakness, its longings, its cravings, as did the flesh of every other. "He was in all points tempted like as we are," but with this difference between Himself and the rest of humanity, He conquered and maintained the victory while men allow the flesh to dominate over them. It is one of the most blessed encouragements of the Gospel that Jesus passed thru just what we must pass thru.
I would like to ask a question about Revelation 15, having seen nothing in the papers in regard to the seven last plagues or those who stand on the sea of glass. Is this before the coming of the Lord?
Chapter 13 reveals to us the beast and his image, which will enforce the mark. Chapter 14:9-11 is God's warning against the mark of the beast and his image. These two chapters show that there will be a terrible conflict between these opposing powers and the children of God. Chapter 15:2-4 reveals God's children as victorious. They have heeded His warning and have gotten the victory over the beast and over his image and over his mark. The time of the scene is after the coming of Christ, when His people are gathered home to the New Jerusalem on high. The pouring out of the seven last plagues is previous to Christ's coming. These are mentioned first in verse 1. Then the prophet of God shows us the class who will not be touched by the plagues. Another vision is given in verse 5, which the prophet saw afterward. While the vision came after the one of the previous verses, the event shown is before the second coming of Christ, when probation itself will close and Christ's ministry will cease in heaven, and the seven angels will go out to bring judgment upon the wicked and apostate earth. The pouring out of these plagues and the results are shown in chapter 16, when the wrath of God will be visited to its full. Then comes the second coming of Christ. Rev. 22:11 indicates the close of probation. A little period between that and the coming of Christ, as set forth in verse 12, is the time during which the plagues of wrath will be poured out. See "Thoughts on Daniel and Revelation," if you have access to a copy.
2240.—William Miller a Baptist.
Will you kindly tell me if William Miller was a member of the close communion Baptist Church until his death? I was under the impression that after his conversion he was an Adventist.
We have not the life of Miller at hand, but it is our impression that he remained a member of the regular Baptist Church until his death. He was an adventist in belief, but that was true of hundreds of other Baptists, and is true of many of them to-day, just as hundreds of the Episcopalians are adventists; that is, they believe in the near coming of the Lord.
2241.—The Spirit of Man and of the Beast.
Why is the spirit of man said to go upward and that of the beast downward?
The expression to which our querist evidently refers is found in Eccl. 3:21, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" The spirit is there used in the sense of the life. God receives to Himself the life of those who die, and He will give it to them in the resurrection in the last day. Col. 3:1-3. But in the future life the beast has no part, has no hope, no expectation; its life goes down to the earth, it will not live again.
2242.—Bearing Witness.
Please harmonize John 5:31 with John 8:14. The one text declares, "If I bear witness of Myself, My witness is not true;" the other, "Tho I bear record of Myself, yet My record is true; for I know whence I came, and whither I go."
The first, John 5:31, refers to the one who testifies to his mission, who wholly depends upon himself. Such an one as that may be set down as a false prophet, he has nothing to substantiate his claim but his own statement. In the second scripture Jesus does not say that He bears record of Himself. This is the accusation which the Jews made. Verse 13. But Jesus answered, "Tho I bear record of Myself"—if I should do this—"yet My record is true," because He spake the truth. He did not, however, bear record of Himself; but if He did, it would have been true because He is Himself the truth. But He had greater witnesses than that to substantiate His mission, and His witness agreed with that. Verse 18. John the Baptist bore witness of Him, the Scriptures themselves bore witness of Him, and the deeds which God gave Him to do bore witness of Him. Consequently, if Jesus bore witness of Himself, He would not have to depend on that alone; His witness would simply correspond with those who were testifying in His behalf.
2243.—The Soul of Man.
What is the soul of man?
The word is used in different meanings in the Scripture. Its primary meaning is the whole being, the whole creature, "Man became a living soul" (Gen. 2:7), that is, a living person. See the use of the word in Joshua 10, over and over again referring to persons; 1 Peter 3:20, "Eight souls were saved by water," that is, eight persons. Sometimes soul means the whole mental organization, the mind. Ps. 103:1, "Bless the Lord, O my soul; and all that is within me, bless His holy name." Sometimes it means life, the animal life common to all. This is shown in many passages. Matt. 16:25, 26, "Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" In both verses soul and life come from the same word. These three meanings, we believe, will cover the use of the term thruout the Scriptures. When we try to give it simply one meaning alone, we are sure to run into trouble. The spirit in the New Testament is a different word, referring to the spirit-life given of God.
Please explain Matt. 28:1. The dawning here mentioned must be just before sunrise the first day of the week, yet it is in "the end of the Sabbath." It would seem as tho the Sabbath lasted until sunrise.
The Greek expression is usually understood by the commentators to refer to the same time as is in Mark 16:1, "When the Sabbath was past," "late on the Sabbath day." The very best light that we have on it is that which is suggested in Greenfield's New Testament, that the last verse of Matthew 27 ought not to be separated from the first verse of Matthew 28. There is nothing in the original to mark separation. A chapter has been put in there by men. The passage would then read as follows:
"So they went, and made the sepulcher sure, sealing the stone, and setting a watch in the end of the Sabbath. As it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher."
That is, these women did not come in the end of the Sabbath, but the Roman power sealed the stone and set a watch, at the instigation of the Jews, in the end of the Sabbath. This makes perfect harmony with Mark and Luke.
2245.—The Parable of the Rich Man and Lazarus. Luke 16.
Will you please explain the "great gulf" between the rich man and Abraham?
Would say we have not space in this department adequate to explain the parable. We refer our inquirer to a tract by that title, Bible Student's Library, No. 146, price, three cents, at this office, or to the chapter in "Christ's Object Lessons" on that subject. The scripture is not history. It is a parable illustrating conditions between Jews and Gentiles and their attitude toward God. The parable should be explained in harmony with positive, definite expressions of Scripture.
Please explain Prov. 31:6, "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts."
The strong drink was given simply to allay suffering; such drink was offered to Christ when He was hanging upon the cross, and He would not drink. It was designed as a merciful ministration, even as opiates are given now to alleviate the fearful sufferings of those who may be dying. The latter part of the text simply refers to the cheering of those who may be under almost hopeless discouragement. We are not to judge of the wine of ancient times, which was many times sweet wine and at the most but mildly intoxicating, by the wine of the present day.
2247.—Flowers at Funerals.
What do you think of flowers at funerals, and photographs of the same? Does it not take away from the solemnity of the occasion and rob the living of the memory that they should have by calling their attention to earthly things?
It would certainly seem that even the flowers may be permitted, that the photographing of the flowers at such a time as that could well be dispensed with, and if a photograph should be taken it should certainly be before or after, but never at the time of the funeral. It is certainly a wiser, better custom to bestow our flowers during the lifetime of the individuals than after they are dead. Of course, this is done sometimes in respect to the bereaved ones, as well as to show respect for the dead, but at such times it is a great deal better that such tributes be simple and inexpensive. If sometimes the lavish cost of floral offerings could be made in behalf of stricken families, it would certainly be much wiser. Many funeral notices at the present time expressly request that no flowers be brought.
The Awful Curse of Intemperance
By David Paulson
The All-Sufficient Remedy
By David Paulson, M.D., Supt. Hinsdale (Ill.) Sanitarium
THERE were consumed in this country last year a little more than twenty gallons of liquor for each man, woman, and child, consequently the man who used my quota in addition to his own drank forty gallons, or enough to fill an ordinary sized bath tub. As there are millions who drink no liquor, therefore there is an equal number of millions who actually drank this double portion.
Endeavor to conceive for one moment what it must mean to filter thru the human system this enormous amount of intoxicating liquor in the course of a single year!
Doctor Kraepelin, the great German investigator, has recently shown that as small a quantity as one-third of an ounce of alcohol will produce paralyzing influences on the mind and body that may be measured by instruments of precision.
In this same connection let us not forget that our boys in this land smoked enough cigarettes so that if they had been laid end to end they would have reached around the world twice and then from San Francisco to New York and back again. But if we are to reach anywhere near the bottom of this bottomless pit of curses, we must take into consideration the fact that we used last year a ton of morphin and a million pounds of opium, or about twice as much for each man, woman, and child as they used per capita over in China.
Much has been said about the patent medicine delusion, yet much more needs to be said. It has been estimated that with the exception of beer there was used, before the present agitation began, more alcohol in the form of patent medicines than was used in all other forms of liquors put together.
It is a vital point that the patent medicines have been largely used by the women of our land. With the fathers receiving their liquor from the saloons and the mothers getting theirs from the drug-store, is it any wonder that it was found by an official investigation that one-third of Chicago's school children were suffering from some form of nervous disorder, and that a similar investigation revealed the fact that two-thirds of New York's school children were in need of a physician's care?
Have you not often asked yourself, What is the underlying cause of all this? Intemperance, in an altogether unnatural manner, attempts to supply a real need. Paul said, "And be not drunk with wine, wherein is excess; but be filled with the Spirit." Eph. 5:18.
Humanity craves an inspiration from without itself as much as it craves food to supply its hunger or water to supply its thirst. The man who has never responded to that gracious invitation, "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest," but who partakes of a highly seasoned diet, fiery spices, and rich flesh foods, or who overeats of even wholesome foods, thereby irritates and starves his nervous system and poisons his brain, and his whole nature instinctively cries out for the relief which the intoxicating cup temporarily supplies.
So the temperance reformer who closes the saloon but who makes no effort to introduce the slave of the liquor habit to the uplifting, restful, and exhilarating influences of God's Spirit, nor even takes pains to instruct him how to live so as not to create a thirst for liquor, has certainly performed but a small part of the work that should be done.
The man who has personally become acquainted with that glorious inspiration that4comes into every man's life who has really learned to pray, pities the man who tries in vain to get a miserable substitute for this from liquor. "Be not drunk with wine, . . . but be filled with the Spirit."
It was the late Mrs. Henry, the noted W. C. T. U. evangelist and writer, who said that "alcohol is the devil's substitute for the Spirit of God."
The most serious thing is that while the devil's agents are constantly at work, God's professed followers recommend the Spirit of God with so little perseverance and enthusiasm that few become personally acquainted with Him.
Nevertheless there are at present many omens of encouragement. Prohibition is sweeping some sections of the country like wild-fire, and the saloons are being voted out of existence, but unless this is followed not only by the Gospel of right thinking but also by the Gospel of right living, the demand for artificial stimulants will remain, and sooner or later we shall be back in deeper bondage than ever before. It is he whom the Son sets free who not only is free, but remains free, so the only permanent remedy for the curse of intemperance is the satisfying influence of Gospel temperance.
Will you do your best to establish that, first in your own life, then in your family, and then in your community? You will find that not only God will cooperate with you in this effort, but in almost any neighborhood there will be a few of those noble men and women who have always been the salt of the earth who will take hold with you.
Get the boys together and explain to them what David Starr Jordan, the president of Leland Stanford University, has so well said, that the cigaret smoker has no after life; that he is like a wormy apple that falls off before the harvest. Convince the boys that the cigaret smoker is of no use in this world and that unless he repents and becomes converted there will be no place for him in the world to come.
Get these boys to sign the anti-cigare<|page_break|>t pledge. It will help to fortify them in an evil hour. There is helpful literature on this subject which we will be glad to place in your hands.
Endeavor to organize a temperance society in your neighborhood. Get signers to the temperance pledge. At regular intervals try to have a temperance rally. Procure suitable literature and get different ones to take part in presenting some features of this great subject.
Above all things emphasize the importance of each one being a missionary for some one else. A mighty work along these lines is yet to be done. Do not wait until somebody else has become interested, but try to interest others.
You may discover that you will have to row up stream, but what does that matter if by and by the Master shall say to you, "Well done, good and faithful servant," and the Lord will never say that to any one as a mere compliment. He will only say it to those whom He has helped to do good.
You may be a member of the church in good and regular standing and be thanking the Lord that you are not as other men, but if you have never responded to the promptings of the Spirit of God to help in breaking the shackles that bind your neighbor, and have not helped to lift the burden from his shoulders by introducing him to the Burden-Bearer, and have not done your best to put joy on the faces that are now marked with sorrow, anguish, and distress, be assured, no matter how much you have prided yourself on your good standing in the church, the Master will by and by say to you, "I never knew you."
He whose feet will finally tread the streets of gold will not only have been good in this world, but he will have, under the mighty inspiration of the Spirit of God, done good. Where stand you?
Where and How Intemperance Begins
By William S. Sadler
By William S. Sadler, M.D.
THE great physiological action of alcohol is to lower the blood pressure; that is, it causes a dilatation of the capillaries and small blood-vessels of the skin and internal organs. In this way it produces the rum-blossom nose, the red skin, the reddish flush of the skin, and accordingly gives one that deceptive feeling of warmth in cold weather. By thus dilating the blood-vessels it lowers the blood pressure, and this great physiological action of alcohol must be borne in mind by parents in the education and training of their children, as well as by temperance advocates and reformers.
Now it must be easy to discern that alcohol, since it dilates the blood-vessels and lowers the blood pressure, would afford relief from any and all conditions which contract the blood-vessels and thereby raise the blood pressure, producing those physical states of tension, excitability, and highly-wrought activities.
Modern scientific experiments and observations have discovered a series of mental, moral, and physical influences which, grouped together, constitute the causes of our modern high-pressure life, and which may be more or less antidoted by the use of alcohol. That is, any of those physical or mental transgressions which raise the blood pressure can be offset for the time being by the use of alcohol, which lowers the blood pressure; and this is the secret of the continuous and increased use of alcohol on the part of civilized nations.
There follows here a general classification of mental, moral, and physical practises which raise the blood pressure and which therefore create an unconscious demand and clamoring on the part of the unfortunate victims for alcohol or some other drug which will lower the blood pressure. This same fact also accounts for the use of morphin, which, like alcohol, lowers the blood pressure.
Common Causes of High Blood Pressure.
I. Drugs.
Cocain.
Tobacco.
Tea and Coffee.
II. Diet and Physical Habits.
Condiments.
Flesh foods.
Overeating, or hasty eating.
Auto-intoxication—Self-poisoning.
Constipation.
Exposure—chilling of the skin.
Arterial sclerosis.
III. The Mental State.
Worry and anxiety.
Disappointment and grief.
Anger.
Modern excitements and amusements.
IV. Moral Causes.
Guilty conscience.
Doubts and unbelief.
The above outline of high blood pressure causes should be carefully studied by all parents and those who have the care of children. While the use of certain articles of diet, such as condiments, creates a thirst which water can not quench and indirectly leads to the taking of alcohol, it must not be overlooked that the great purposes for which alcohol is used are just three:
To overcome high blood pressure from any or all of the above numerous causes.
To attempt to silence the dictates of conscience or the chiding of the higher centers of reason and judgment.
In chronic alcoholism the liquor is taken merely to relieve the body of various indescribable and vague sensations of pain, etc., which appear when the nervous system begins to recover from the influence of the drug.
An effort should be made to rear the children with a well-balanced nervous system. Develop in them self-control. Study carefully the list of high-pressure causes and eliminate them from the lives of your children.
It would be impossible in the confines of this single article to adequately deal with this great question—the beginnings of intemperance. I have therefore sought in its preparation to give to parents and teachers an outline of the causes of modern high tension as demonstrated by scientific research, and exhort my readers, after careful study of this outline, to seek to eliminate from their own lives and the lives of the little ones whom God has placed under their care and protection, all those influences of mind and body which elevate the blood pressure and which therefore directly or indirectly create a clamoring of the appetite and a longing of the nervous system which only alcohol or some pressure-lowering drug can possibly satisfy.
The Love of Pleasure
"He that loveth pleasure shall be a poor man; he that loveth wine and oil shall not be rich."
Keeping the Mouth and Tongue
\"Whoso keepeth his mouth and his tongue keepeth his soul from troubles.\"
True Temperance in All Things
By Ellen G. White
By Mrs. E. G. White
THE apostle Paul writes: "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest by any means, when I have preached to others, I myself should be a castaway."
There are many in the world who indulge pernicious habits. Appetite is the law that governs them; and because of their wrong habits, the moral sense is clouded and the power to discern sacred things is to a great extent destroyed. But it is necessary for Christians to be strictly temperate. They should place their standard high. Temperance in eating, drinking, and dressing is essential. Principle should rule instead of appetite or fancy. Those who eat too much, or whose food is of an objectionable quality, are easily led into dissipation, and into other "foolish and hurtful lusts, which drown men in destruction and perdition." The "laborers together with God" should use every jot of their influence to encourage the spread of true temperance principles.
It means much to be true to God. He has claims upon all who are engaged in His service. He desires that mind and body be preserved in the best condition of health, every power and endowment under the divine control, and as vigorous as careful, strictly temperate habits can make them. We are under obligation to God to make an unreserved consecration of ourselves to Him, body and soul, with all the faculties appreciated as His entrusted gifts, to be employed in His service. All our energies and capabilities are to be constantly strengthened and improved during this probationary period. Only those who appreciate these principles, and have been trained to care for their bodies intelligently and in the fear of God, should be chosen to take responsibilities in this work. Those who have been long in the truth, yet who can not distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is clouded, should be relieved of responsibilities. Every church needs a clear, sharp testimony, giving the trumpet a certain sound.
If we can arouse the moral sensibilities of our people on the subject of temperance, a great victory will be gained. Temperance in all things of this life is to be taught and practised. Temperance in eating, drinking, sleeping, and dressing is one of the grand principles of the religious life. Truth brought into the sanctuary of the soul will guide in the treatment of the body. Nothing that concerns the health of the human agent is to be regarded with indifference. Our eternal welfare depends upon the use we make during this life of our time, strength, and influence.
Paul presents before us the spiritual warfare and its reward, in contrast with the various games instituted among the heathen in honor of their gods. Young men who were trained for these games practised close self-denial, and the most severe discipline. Every indulgence which would have a tendency to weaken physical power was forbidden. Those who submitted to the training process were not allowed wine or luxurious food; for these would debilitate instead of increasing personal vigor, healthful activity, fortitude, and firmness. Many witnesses, kings, and nobles, were present on the occasions. It was considered the highest honor to gain a simple chaplet which would fade in a few short hours. But after the competitors for this perishable crown had exercised severe abstemiousness and submitted to rigid discipline in order to obtain personal vigor and activity with the hope of becoming victors, even then they were not sure of the prize. The prize could be awarded to but one. Some might labor fully as hard as others, and put forth their utmost powers to gain the crowning honor; but as they reached forth the hand to secure the prize, another, an instant before them, might grasp the coveted treasure.
This is not the case with the Christian warfare. All may run this race, and may be sure of victory and immortal honor if they submit
to the conditions. Says Paul, "So run, that ye may obtain." He then explains the conditions which are necessary for them to observe in order to be successful: "And every man that striveth for the mastery is temperate in all things."
If heathen men, who were not controlled by enlightened conscience, who had not the fear of God before them, would submit to deprivation and the discipline of training, denying themselves of every weakening in6dulgence merely for a wreath of perishable substance and the applause of the multitude, how much more should they who are running the Christian race in the hope of immortality and the approval of High Heaven be willing to deny themselves unhealthy stimulants and indulgences, which degrade the morals, enfeeble the intellect, and bring the higher powers into subjection to the animal appetites and passions.
Multitudes in the world are witnessing this game of life, the Christian warfare. And this is not all. The Monarch of the universe and the myriads of heavenly angels are spectators of this race; they are anxiously watching to see who will be successful overcomers, and win the crown of glory that fadeth not away. With intense interest God and heavenly angels mark the self-denial, the self-sacrifice, and the agonizing efforts of those who engage to run the Christian race. The reward given to every man will be in accordance with the persevering energy and faithful earnestness with which he performs his part in the great contest.
In the games referred to, but one was sure of the prize. In the Christian race, says the apostle, "I so run not as uncertainly." We are not to be disappointed at the end of the race. To all those who fully comply with the conditions in God's word, and have a sense of their responsibility to preserve physical vigor and activity of body, that they may have well-balanced minds and healthy morals, the race is not uncertain. They all may gain the prize, and win and wear the crown of immortal glory that fadeth not away.
The apostle Paul tells us that "we are made a spectacle unto the world, and to angels, and to men." A cloud of witnesses are observing our Christian course. "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God."
The world should be no criterion for us. It is fashionable to indulge the appetite in luxurious food and unnatural stimulants, thus strengthening the animal propensities and crippling the growth and development of the moral faculties. There is no encouragement given to any of the sons or daughters of Adam that they may become victorious overcomers in the Christian warfare unless they decide to practise temperance in all things. If they do this, they will not fight as one that beateth the air.
If Christians will keep the body in subjection, and bring all their appetites and passions under the control of enlightened conscience, feeling it a duty that they owe to God and to their neighbors to obey the laws which govern health and life, they will have the blessing of physical and mental vigor. They will have moral power to engage in the warfare against Satan; and in the name of Him who conquered appetite in their behalf, they may be more than conquerors on their own account. This warfare is open to all who will engage in it.
