Signs of the Times, Vol. 12, No. 6. (2/11/1886)

Signs of the Times

Feb 11, 1886

International Tract and Missionary Society · Oakland, California · Feb 11, 1886

General Articles.

By Mrs. E. G. White

Temperance Reform from a Bible Standpoint.

BY MRS. E. G. WHITE.

WE can have no right understanding of the subject of temperance until we consider it from a Bible standpoint. And nowhere shall we find a more comprehensive and forcible illustration of true temperance and its attendant blessings than is afforded by the history of the prophet Daniel and his associates in the court of Babylon. When they were selected to be taught the "learning and the tongue of the Chaldeans," that they might "stand in the king’s palace," "the king appointed them a daily portion of the king’s meat, and of the wine which he drank." "But 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."

Not only did these young men decline to drink the king’s wine, but they refrained from the luxuries of his table. The food apportioned to them "from the king’s table" would include swine’s flesh and other meats pronounced unclean by the law of Moses, and which the Jews were forbidden to eat. They requested the officer who had them in charge to grant them more simple fare; but he hesitated, fearing that such rigid abstinence as they proposed would affect their personal appearance unfavorably, and bring himself into disfavor with the king. Daniel pleaded for a ten days’ trial. This was granted; and at the expiration of that time, these youth were found to be far more healthy in appearance than were those who had partaken of the king’s dainties. Hence the simple "pulse and water" which they at first requested was thereafter the food of Daniel and his companions.

It was not their own pride or ambition that had brought these young men into the king’s court, into the companionship of those who neither knew nor feared the true God. They were captives in a strange land, and Infinite Wisdom had placed them where they were. They considered their position, with its difficulties and its dangers; and then, in the fear of God, made their decision. Even at the risk of the king’s displeasure, they would be true to the religion of their fathers. They obeyed the divine law, both natural and moral, and the blessing of God gave them strength and comeliness, and intellectual power.

These youth had received a right education in early life; and now, when separated from home influences and sacred associations, they honored the instructors of their childhood. With their habits of self-denial were coupled earnestness of purpose, diligence, and steadfastness. They had no time to squander in pleasure, vanity, or folly. They were not actuated by pride or unworthy ambition; but they sought to acquit themselves creditably for the honor of their down-trodden people and for His glory whose servants they were.

God always honors the right. The most promising youth of every land subdued by the great conqueror, had been gathered at Babylon; yet amid them all, the Hebrew captives were without a rival. The erect form, the firm, elastic step, the fair countenance showing that the blood was uncorrupted, the undimmed senses, the untainted breath,—all were so many certificates of good habits,—insignia of the nobility with which nature honors those who are obedient to her laws. And when their ability and acquirements were tested by the king at the close of the three years of training, none were found "like unto Daniel, Hananiah, Mishael, and Azariah." Their keen apprehension, their choice and exact language, their extensive and varied knowledge, testified to the unimpaired strength and vigor of their mental powers.

The history of Daniel and his companions has been recorded on the pages of the inspired word for the benefit of the youth of all succeeding ages. What men have done, men may do. Did those faithful Hebrews stand firm amid great temptation, and bear a noble testimony in favor of true temperance? The youth of to-day may bear a similar testimony, even under circumstances as unfavorable. Would that they would emulate the example of these Hebrew youth; for all who will, may, like them, enjoy the favor and blessing of God.

The lesson from the experience of these youth is one which we would all do well to ponder. Our danger is not from scarcity, but from abundance. We are constantly tempted to excess. But those who would preserve their powers unimpaired for the service of God must observe strict temperance in the use of all his bounties, as well as total abstinence from every injurious or debasing indulgence.

Right physical habits promote mental superiority. Intellectual power, physical strength, and longevity depend upon immutable laws. There is no happen-so, no chance, about this matter. Heaven will not interfere to preserve men from the consequences of the violation of nature’s laws. There is much of truth in the adage that every man is the architect of his own fortune. While parents are responsible for the stamp of character, as well as for the education and training which they give their sons and daughters, it is still true that our position and usefulness in the world depend, to a great degree, upon our own course of action.

Let old and young remember that for every violation of the laws of life, nature will utter her protest. The penalty will fall upon the mental as well as the physical powers. And it does not end with the guilty trifler. The effects of his misdemeanors are seen in his offspring, and thus hereditary evils are passed down, even to the third or fourth generation. Think of this, fathers, when you indulge in the use of the soul-and-brain-benumbing narcotic, tobacco. Where will this practice leave you? Whom will it affect besides yourselves?

Wherever we go, we encounter the tobacco devotee, enfeebling both mind and body by his darling indulgence. We rarely pass through a crowd, but men will puff their poisoned breath into our face. Is it honest to contaminate the air which others must breathe? Have men a right to deprive their Maker and the world of the service which was their due? Is such a course Christlike?

We are suffering for the wrong habits of our fathers, and yet how many take a course every way worse than theirs! Every year millions of gallons of intoxicating liquors are drank, and millions of dollars are spent for tobacco. Opium, tea, coffee, tobacco, and intoxicating liquors are rapidly extinguishing the spark of vitality still left in the race. And the slaves of appetite, while constantly spending their earnings in sensual indulgence, rob their children of food and clothing and the advantages of education.

There can never be a right state of society while these evils exist. And no real reform will be effected until the law shall close up liquor saloons, not only on Sunday, but on all days of the week. The closing of these saloons would promote public order and domestic happiness. And why can they not be closed? It is not too much to say that liquor saloons would speedily be closed, in obedience to the dictates of reason and religion, if public officers were not among the patrons. These men by their influence corrupt society, and then they judge and condemn the erring ones who follow their example.

Only men of strict temperance and integrity should be admitted to our legislative halls and chosen to preside in our courts of justice. Property, reputation, and even life itself, are

insecure when left to the judgment of men who are intemperate and immoral. How many innocent persons have been condemned to death, how many more have been robbed of all their earthly possessions, by the injustice of drinking jurors, lawyers, witnesses, and even judges!

The use of intoxicating liquor dethrones reason, and hardens the heart against every pure and holy influence. The inanimate rock will sooner listen to the appeals of truth and justice than will that man whose sensibilities are paralyzed by intemperance. The finer feelings of the heart are not blunted all at once. A gradual change is wrought. Those who venture to enter the forbidden path are gradually demoralized and corrupted. And though in the cities liquor saloons abound, making indulgence easy, and though youth are surrounded by allurements to tempt the appetite, the evil does not often begin with the use of intoxicating liquors. Tea, coffee, and tobacco are artificial stimulants, and their use creates the demand for the stronger stimulus found in alcoholic beverages. And while Christians are asleep, this giant evil of intemperance is gaining strength and making fresh victims.

There is need now of men like Daniel,—men who have the self-denial and the courage to be radical temperance reformers. Let every Christian see that his example and his influence are on the side of reform. Let ministers of the gospel be faithful in instructing and warning the people. And let all remember that our happiness in two worlds depends upon the right improvement of one.

THE BIBLE.

By William Leggett

This little book I'd rather own Than all the gold and gems, That e'er in monarchs' coffers shone— Than all their diadems. Nay; were the seas one chrysolite, The earth one golden ball, And diamonds all the stars of night, This book were worth them all.

How baleful to Ambition's eye His blood-wrung spoils must gleam, When Death's uplifted hand is high, His life a vanished dream! Then hear him with his gasping breath For one poor moment crave! Fool! wouldst thou stay the arm of Death, Ask of thy gold to save!

No, no; the soul ne'er found relief In glittering hoards of wealth, Gems dazzle not the eye of grief, Gold cannot purchase health; But here a blessed balm appears To heal the deepest woe; And he that seeks this book in tears, His tears shall cease to flow.

Here He who died on Calvary's tree Hath made that promise blest: “Ye heavy-laden, come to me, And I will give you rest; A bruised reed I will not break, Nor contrite heart despise; My burden's light, and all who take My yoke, shall win the skies!”

Yes, yes; this little book is worth All else to mortals given; For what are all the joys of earth Compared to joys of Heaven? This is the guide our father gave To lead to realms of day— A star whose luster gilds the grave, The Light, the Life, the Way. — Wm. Leggett.

Similitude of Adam's Transgression.

By Editor

A BROTHER asks for an explanation of Rom. 5:14. The query is, What is meant by sinning, or not sinning, after the similitude of Adam's transgression?

This question was raised by hearing a man preach a discourse in which he took the position that Adam sinned against a positive or expressly revealed law; that those who lived between Adam and Moses had no revealed law, though they were counted sinners, and therefore did not sin after the manner of Adam's sin, against a revealed precept.

This is not a new idea; it has been held by many; but we consider it a great error, and think it is not difficult to show that it is an error. The letter of Paul to the Romans has been a favorite subject of study with us for years; and we are satisfied that no one will arrive at right conclusions on some parts of the argument while he overlooks the plain points in chapter three, namely, that the whole world is condemned by the law of God, that the justice of God is maintained by the gospel, and that the law of God is established by the faith, or gospel, of Christ. We will examine some points of the argument, by which we think it may be clearly shown that the position noticed on the similitude of Adam's transgression is an error.

1. That position supposes that no law was known by the people who lived "from Adam to Moses." And if that were true, it would follow necessarily that they had no knowledge of sin, and that by their actions they incurred no guilt. We rest these declarations on the express statements of Paul himself; for he says, "By the law is the knowledge of sin." Chap. 3:20. And this is strengthened by the reasonable assertion that "Where no law is, there is no transgression" (4:15); and also this: "Sin is not imputed when there is no law" (5:13). Now as matters of fact we know they were sinners. See Gen. 13:13: "But the men of Sodom were wicked and sinners before the Lord exceedingly;" and many other texts. But as there is no sin where there is no law, they had a law to transgress. Also, sin is not imputed where there is no law; but sin was imputed to them. Therefore there was a law. See the cases of Cain, the people in the days of Noah, the men of Sodom, etc. And the law was revealed to them; for they had a knowledge of sin, which, Paul says, is by the law. Abraham pleaded with the Lord that he would not destroy the righteous with the wicked. Lot entreated the men of Sodom not to do so wickedly. We might cite a multitude of cases, but will only quote the words of the Lord himself to Isaac: "I will perform the oath which I sware unto Abraham thy father; . . . because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Gen. 26:3, 5. How could this have been so, if there were then no commandments, no statutes, no laws, for him to keep? In the light of these and other scriptures, the idea that they had no express or revealed law to keep or to break, is absurd. This, then, is not the idea of Rom. 5:14.

Professor Stuart, in his Commentary on the Romans, repudiates the idea that they had no law, but strangely mistakes the teaching of the Scripture as to what that law was which they had. He says that in chapter 2:14, 15, Paul "asserts the existence of another law antecedent to that of Moses, to which men were accountable." We suppose that he attributes to Moses the revelation of the moral law, the ten commandments, as many authors do; for he is speaking of a law to which men were accountable. Passing that, we wish only to notice that Paul has not in Rom. 2:14, 15 spoken of "another law" antecedent to the time of Moses. Paul speaks of "the law" throughout his argument; one and the same law, affecting alike both Jews and Gentiles. Even his expression, "without law" (Rom. 2:12), must be taken in a limited sense; for he says they have "sinned," which they could not do in the entire absence of law, as we have already shown. Notice the following:—

1. Not the hearers but the doers of the law shall be justified. Verse 13.

2. The Gentiles do by nature the things contained in the law. Verse 14.

3. They show the work of the law written in their hearts. Verse 15.

4. The Jews rested in the law. Verse 17.

5. They knew the will of God, being instructed out of the law. Verse 18.

6. Stealing, committing adultery, and the worship of idols, are condemned by the law. Verses 21, 22.

7. The Jews made their boast of the law, but dishonored God through breaking it. Verse 23.

8. Circumcision was profitable only if they kept the law; otherwise it was counted for uncircumcision—was a nullity. Verse 25.

9. And if the uncircumcision, or Gentile, kept the law, he was counted as circumcised, that is, accepted of God. Verse 26.

10. Jews and Gentiles are all counted sinners, proved to be such by Scripture (Old Testament) authority. Chap. 3:9-18.

11. All the world has sinned; all are condemned by the law, and stand guilty before God. Verse 19.

12. Inasmuch as all have transgressed the law, no flesh can be justified by the law, but all are condemned by it. Verse 20.

13. The knowledge of sin is by the law. Verse 20.

14. All being condemned by the law, justification, or the righteousness of God, must be outside of the law; yet that righteousness is witnessed by the law. Verse 21. But a law witnesses, or testifies, to nothing outside of itself. Rom. 2:13 says the doers of the law shall be justified, which proves that the power to justify is in the law, if there were found any doers of it. This is in harmony with 3:21, which shows that the law condemns all unrighteousness, by taking cognizance of the righteousness of God.

Now we invite any reader to point out to us where there is "another law" spoken of here. And so it continues throughout the argument in succeeding chapters. We could give much evidence to show that it was the same law that was declared on Mount Sinai, but that is not the object of this article. But we must notice verse 13 of Rom. 5: "For until the law sin was in the world; but sin is not imputed when there is no law." The expression "until the law," cannot mean, until the existence of the law, as is often inferred; for this would contradict

other texts, and even this verse itself, for the law did exist, inasmuch as sin both existed and was imputed to those who committed the sin. The evident meaning is, until the giving of the law, in the time of Moses, which was, indeed, but a renewing of the law.

What, then, is the idea of the apostle in verse 14, where he says they did not sin after the similitude of Adam's transgression? The solution of this apparent difficulty, which has proved so great a difficulty to many minds, is found in the immediate context and in the argument which follows. The verse reads: "Nevertheless death reigned from Adam to Moses, even over them who had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." How was it that Adam was the figure of him that was to come? Was it in sinning? No; for he that was to come was not a sinner. Now was Adam in his sin, a figure of him that was to come, more than they who sinned after him? Notice what the apostle says in succeeding verses. "Through the offense of one many be dead." "The judgment was by one to condemnation." "By one man's offense death reigned." "By the offense of one judgment came upon all." "By one man's disobedience many were made sinners." This is the idea on Adam's side. But there is another idea running through all these verses. "The gift by grace is by one man, Jesus Christ." "By the righteousness of one the free gift came upon all men unto justification of life." "By the obedience of one shall many be made righteous."

Here is seen a series of antitheses running through the whole argument, based on the representative character of Adam and of Christ—the first and the second Adam. It is as certainly true that we fell, that death passed upon us all, in Adam's transgression, as that we rise, have righteousness restored to us, in Christ. And as Christ is the only one given through whom righteousness can be obtained, so Adam was the only man whose sin involved his posterity. In this—his representative character—and in this only, he "is the figure of him that was to come." And in this respect, and in this only, no other has ever sinned after the similitude of his transgression. This is the very heart of the apostle's argument, so evident that we can only wonder that authors have so largely overlooked it.

We noticed an error into which Professor Stuart fell in regard to the law, though he successfully combats the greater error that the people before Moses had no law. Of the similitude between the two Adams he is, however, clear and explicit, as the following from his Commentary shows:—

"The actual and principal point of similitude between Adam and Christ is, that each individual, respectively, was the cause or occasion, in consequence of what he did, of greatly affecting the whole human race, although in an opposite way. Adam introduced sin and misery into the world; and in consequence of this all men are, even without their own concurrence, subjected to many evils here; they are born entirely destitute of a disposition to holiness; and this condition and their circumstances render it certain that they will sin, and will always sin IN ALL ACTS OF A MORAL NATURE, until their hearts are renewed by the Spirit of God; and of course, all men are born in a state in which they are greatly exposed to the second death, or death in the highest sense of the term, and in which this death will certainly come upon them, unless there be an interposition of mercy through Christ. On the other hand, Christ introduces righteousness, or justification, and all blessings spiritual and temporal which are connected with a probationary state under a dispensation of grace and with the pardoning mercy of God. A multitude of blessings, such as the day and means of grace, the common bounties of Providence, the forbearance of God to punish, the calls and warnings of mercy, the proffers of pardon, etc., are procured by Christ for all men without exception, and without any act of concurrence on their part; while the higher blessings of grace, actual pardon, and everlasting life, are indeed proffered to all, but are actually bestowed only upon those who repent and believe. The extent of the influence of Adam, is therefore a proper tupos of that of Christ. Each of these individuals, by what he did, affected our whole race, without any concurrence of theirs, to a certain degree; the one has placed them in a condition in which they actually suffer many evils, and in which, by their own voluntary acts, they are peculiarly exposed to the most awful of all evils; the other has actually bestowed many and important blessings on all without exception, and proffers to all the opportunity to secure the greatest of all blessings. Here, then, is antithetic tupos of the like extent in both cases."

We think nothing more is necessary on this subject. All who read the fifth chapter of the letter to the Romans with care, having in view the idea of representation which is there so clearly set forth, must see the conclusion here aimed at. And he who does not hold in view that idea of representation while reading this chapter, reads it to very little purpose. To such a one the force of the argument is lost. It is a rich and glorious subject, because it vindicates the government of God, both in the maintenance of his law, and in the provisions of his grace in behalf of a fallen, sinful, and sinning race.

Bible History Confirmed.

MR. GEORGE RAWLINSON, in his latest work, "Egypt and Babylon," gives the following striking illustration of the manner in which many of the events related in the Old Testament are being most unmistakably corroborated by modern discoveries:—

"The construction of 'store-cities' has received recent illustration of the most remarkable kind. The explorers employed by the Egypt Exploration Fund have uncovered at Tel-el-Maskoutah, near Tel-el-Kebir, an ancient city, which the inscriptions found on the spot show to have been built, in part at any rate, by Rameses II., and which is of so peculiar a construction as to suggest at once to those engaged in the work the idea that it was a 'store-city.' The town is altogether a square, inclosed by a brick wall twenty-two feet thick, and measuring six hundred and fifty feet long on each side. The area contained within the wall is estimated at about ten acres. Nearly the whole of this space is occupied by solidly built square chambers, divided one from the other by brick walls, from eight to ten feet thick, which were unpierced by window or door, or opening of any kind. About ten feet from the bottom, the walls show a row of recesses for beams, in some of which decayed wood still remains, indicating that the buildings were two storied, having a lower room which could only be entered by means of a trap-door, used probably as a store-house or magazine, and an upper one in which the keeper of the store may have had his abode. Thus far the discovery is simply that of a 'store-city,' built partly by Rameses II.; but it further appears, from several short inscriptions, that the name of the city was Pa Tum, or Pithom; and there is thus no reasonable doubt that one of the two cities built by the Israelites has been laid bare, and answers completely to the description given of it."—Sel.

NOTICE the negative character of the commands regarding the Holy Spirit: "Resist not," "quench not," "vex not," "grieve not," seeming to imply that if we do not restrain and force him away, it is his blessed disposition to abide and spring up as a well of living water.

PSALM 137 VERSIFIED.

By Mrs. L. D. A. Stuttle

BY MRS. L. D. A. STUTTLE.

How CAN I sing the songs of Zion When my soul is drear? My harp is hanging on the willows; I am an exile here. How can I, in joy and gladness, Sing the songs of home, When all my soul is filled with sadness, And I in sorrow roam?

How can I sing when earth is dreary With sin's foul blight, When every day my heart grows weary, Groping in shades of night? Can I sing when earth's dark places Their deep shadows fling? How could I list the mocking echo? Oh, ask me not to sing!

Wait till that glorious morning dawneth, When my Lord shall come, When I shall soar on angel pinions,— Soar to my heavenly home. Then I'll join the choir of angels, The bright hosts among; Then will I sing the songs of Zion With an immortal tongue.

Bancroft, Mich.

"Getting up in the world."

"GETTING up in the world" is not always really getting onward in the right sense. One of the old prophets speaks of the people as forsaking God, and says that they have gone away backward. Every step away from the Lord is really a step backward. It is like turning one's face from the sun, and walking toward darkness. It is leaving home, and going toward eternal homelessness and orphanage. A man may be "rising" in business, in wealth, in his profession, socially, intellectually, even ecclesiastically, and really not be rising at all. There are two standards of life,—this world's and Christ's; we may be making progress according to the former, and at the same time going backward according to the latter. Away from God is always downward, no matter if we are climbing among men. Getting nearer to God in heart, in life, is always getting onward; though in the world's scale we may be descending. We need, therefore, to watch our hearts and our spiritual life when we are prospering in earthly ways. We are likely to be greatly troubled if we lose money, or property, or position; but it is a far worse calamity if we lose faith, or love, or spirituality, or tenderness of conscience, or the friendship of God. We need to beware, lest, while we are going forward enthusiastically in men's eyes, we may be going backward as God and angels see us.—Sel.

Thy Will Be Done.

By R. F. Cottrell

THE great lesson of Christianity is to give up our will, and submit to the will of God in all things. This is to follow Christ, who came not to do his own will, but the will of the Father who sent him. The will of Christ as the Son of God was in exact harmony with the will of the Father; but in the form of humanity he was subject to the temptations of human nature, yet without sin; for the very reason that at all times he submitted his will to that of his Father.

The great lesson that the Son of God came to teach us is to renounce our own will and follow the example which he has given us. Firmness in regard to doing right regardless of opposition is a good thing. The Lord would have us firm and fixed as the hills and rocks in principles of right which are clearly revealed in his word. But we should not mistake our stubborn prejudices for righteous principles. The Lord suffers these to be crossed, that we may learn to submit. In regard to these things in which others have a right to differ from us, the "I will" and "I won't" must be taken out of us before we are fit for the kingdom of God.

Therefore we must learn to bear with patience with those who differ from us. They may be wrong, and we verily believe they are; but if they are, the trial is just what we need to try our spirit of forbearance and submission. So we must not be too positive in these things, but follow our convictions and let others follow theirs. To be submissive in the circumstances which God permits to surround us, is to submit to the will of God, R. F. COTTRELL.

Slander.

WHAT is slander? It is the spreading of statements calculated to damage an individual, for the mere gratification of personal spite or envy.

Slanderers often pretend to do their dirty work in the interest of truth and righteousness. They are "actuated by a public spirit;" it is their "concern for the honor of their Master;" and so, with their tongues set on fire of hell, they administer the brimstone slanders in the treacle of sickly cant, and, "for the good of the cause," they destroy the influence of those who are spending their life's blood for its extension.

Slander is a sign of littleness. Only narrow, mean souls will stoop to such ignoble business. The slanderer is usually despised by those who listen to him; even by those who encourage him and seem to be pleased with his vile insinuations.

Why do those professing the love of Jesus Christ slander their brethren? I am afraid it is not very difficult to discover. The reason lies on the surface. Doubtless one more fruitful source of slander than any other is envy.

Some people slander their fellows out of sheer selfishness. They cannot endure the thought of any one being more useful, or having more ability, or being more beloved than they are, or being useful or beloved at all. They want all the love and all the worship of their circle for themselves; and if they see any one else rising up, they at once set to work to pull him down.—Sel.

Mercy for the Greatest Sinner

By Methodist Recorder

GREAT guilt is no obstacle in the way of the sinner's pardon. God's mercy is infinite. He can save the greatest sinner as well as the least. He that truly repents of his sins and believes on the Lord Jesus Christ, it matters not how deep the stains that sin has made, shall be saved. Let us not limit the divine mercy and power. Whosoever cometh unto him, he will in no wise cast out. Though his sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool. What an encouraging truth is this! Let us, then, not despair of the worst of sinners. From the very depths of degradation, when the sinner cries out for God, he can lift him up, adopt him into the divine family, and make him a child and heir of Heaven. Such are the wonders grace can do.—Methodist Recorder.

Sowing for Spiritual Harvest

MAN sometimes expects to sow materially and reap spiritually; expects to sow tares and gather the roses of immortal life; thinks that the thorns and briars in the wilderness of his material nature will form the adequate seed for the garden in the kingdom of God. He is mistaken.—Sel.

A Christian Life Without Revival

THERE is something better than a revival, and that is a Christian life that doesn't need to be revived.

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