WHY SEVENTH-DAY ADVENTISTS SHOULD SIGN THE TEETOTAL PLEDGE by W. H. Littlejohn

Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · Thursday, January 22, 1880

FromThe Advent Review and Sabbath Herald, Vol. 55, No. 4

WHY SEVENTH-DAY ADVENTISTS SHOULD SIGN THE TEETOTAL PLEDGE.

By W. H. Littlejohn

BY ELD. W. H. LITTLEJOHN.

In organizing temperance clubs in the various churches, we meet quite frequently with individuals who object to signing a temperance pledge on the ground that the church covenant really covers the field occupied by the temperance movement, and that, having signed the covenant, they are already committed to principles of abstinence.

It is not our purpose just now to discuss the proposition whether the commandments of God and the faith of Jesus, when rightly understood, will exclude the use of intoxicants. As we are agreed with the parties in question that they would do so, we wish only to inquire whether that fact should stand in the way of the signing of the pledge. To our mind, it is very far from doing so. To us it appears that the objector, in insisting that by signing the covenant, he has already virtually signed one temperance pledge, thereby removes every serious objection to the signing of another, since he frankly concedes that total abstinence is perfectly sound in point of doctrine.

That being the case, the question to be considered by him in the matter of signing the temperance pledge has ceased to be one of principle, and has become one of expediency merely; for, granting that the church covenant is a pledge, he either did wrong in signing that covenant, or else it is right, under some circumstances, to sign a pledge. But does he say that expediency is the very ground of his objection, and that he refuses to sign the second time because in so doing his practice as to the use of alcohol, tea, coffee, opium, and tobacco could in no wise be affected thereby, since he has kept his covenant strictly and wholly abstains from all of them? We answer, So far so good.

Had it turned out that he had been pleading his church covenant as a bar against the necessity of signing the teetotal pledge, while he was himself in the daily use of some of the articles which that pledge prohibits, then he would have exposed himself to the charge of prevarication; for if a church covenant is really a substitute for a teetotal pledge, and is to be pleaded as such, then it is manifest that he who makes that plea and yet continues to use the things which he says the covenant forbids, is undeniably dishonest, since he thereby feigns to be doing what he really does not do.

We repeat, therefore, that he who pleads the church covenant as equivalent to a teetotal pledge, must be a total abstainer in practice in order to be consistent; and that it only remains to prove to him that there are certain advantages to be gained by signing the teetotal pledge, in order to induce him to take that step.

What, then, are the facts?

Suppose we should grant—as we do most cheerfully—that so far as he is concerned individually, his practice would in no wise be improved by signing the pledge? How would that affect the discussion? Why, it would decide it in his favor, unless it could be shown that others besides himself would be affected by his refusal to sign that instrument.

We inquire, therefore, Is it true that there are no interests involved in the signing of the pledge except those of the individual signer?

The answer is emphatically in the negative. In this life we are so related that we act and react upon one another in society as the cog-wheels in a piece of machinery mash in together, alternately turning others and then being turned by them.

No man is so humble but that he can influence some one else.

This is particularly true in the temperance work. Example goes a great way, either in leading others to drink or to desist therefrom.

Moral suasion has been found most successful in bringing about the reformation of inebriates. Its influence has been most potent when exerted through organized societies. As bad as the world is, in point of drunkenness, at the present time, it is hard to conceive what it would have been were it not for the untiring efforts of philanthropic men and women through temperance societies. About everything that has been accomplished in the line of reformation has been brought about through these instrumentalities.

But what has been the prominent resource of those who have labored successfully in that line?

Manifestly it has been the pledge. Without that, you could have no temperance organization worthy of the name. Without temperance organizations, drink would run riot, and demoralization would become complete. Furthermore, temperance reformers who should offer to the victims of strong drink a pledge which they would not sign themselves, either because of indifference to its importance or scruple in regard to its propriety, would be certain to meet with failure in the work of reform. In this thing, as in everything else, he alone who is willing to do himself what he asks others to do, will be enabled to move men in the direction in which he desires to move them.

These things being true, it becomes at once evident that the question of pledge-signing is vital to the highest interests of society. No trivial consideration, therefore, should stand in its way. He who does not wish to become responsible for the ruin of others, should not allow himself to dishearten temperance workers, and encourage drinking men in their opposition to the same, by either practically or theoretically condemning the most valuable resource which has yet been discovered for reforming the fallen. It is not enough to say that we will not sign the pledge because we do not need it ourselves, so long as by signing it we might by our example lead others to do the same, who otherwise would not do so.

In God’s word we are instructed that we should look upon the things of others, as well as those of ourselves. Phil. 2:4. We think, therefore, that he who is not opposed to temperance upon principle, and who has at heart an earnest desire to save the young from temptation and to rescue the fallen from the horrors of the drunkard’s doom, should heartily co-operate in the formation of temperance societies, by attaching his name, without hesitation, to a temperance pledge, and henceforth recommending to all, by example as well as precept, personal union with that institution which is fraught with blessing untold to the young, the middle-aged, and the aged.

Allegan, Mich.