THIS chapter consists of a single vision in which Joshua the high priest represents Christ our high priest and intercessor. In verse 1 the prophet saw Joshua standing before the angel of the Lord, and Satan standing at his right hand to resist him. Joshua stood thus to intercede for the people, and Satan resisted him by acting as the accuser of those for whom Joshua plead. See Rev. 12:10; Job. 1:6-12; 2:1-5.
In verse 2 the Lord by his angel rebukes Satan for his cruel words. The rebuke is so much like that uttered by Michael on another occasion that we may be quite certain that he is the speaker in this verse. Compare Zech. 3:2; Jude 9. From the response made by the angel to Satan, that God had chosen Jerusalem, we may infer that Satan resisted the intercession of Joshua by rehearsing the sins which had caused the destruction of that city. Joshua no doubt pleaded that the people who then inhabited Jerusalem had repented of those sins and separated themselves from them.
The last words of this verse are peculiarly encouraging. Joshua the high priest and those for whom he pleads, are spoken of as a brand plucked out of the burning. See Amos 4:11; Jude 23. For when Jerusalem was destroyed, only a remnant of the Jews escaped (2 Chron. 36:20; Jer. 52:28-30), and even the family of Seraiah the high priest, the grandfather of Joshua, was at that time in danger of extinction. 2 Kings 25:18-21. It is interesting to notice that Ezra was of the199family of Seraiah, and was therefore the uncle or cousin of Joshua. Compare Ezra 7:1-5; 1 Chron. 6:14, 15; Zech. 6:10. The angel intimates that this brand, representing the remnant who had escaped the destruction of Jerusalem, had been plucked from the fire, not to be thrown into it again, but to be preserved.
In verse 3 it is said that Joshua, as he stood before the angel, was clothed with filthy garments. In verse 4 the angel commands that these should be taken from him in order that he may be clothed with clean raiment. In verse 5 this change is made partly at the command of the angel and partly at the request of the prophet.
In verse 4 we have an explanation of these things. The raiment of Joshua was polluted not by any material substance but by iniquity. This however was not his own sin but the sin of the people, for as high priest he bore the sin of all Israel before God in the sanctuary and made intercession for the transgressors. Verse 4 implies that the command of the angel to remove the filthy raiment was in answer to the supplication of Joshua.
We have in this symbolic representation the means of determining the occasion when the high priest stood there before God to intercede for Israel. On the tenth day of the seventh month, according to the law of Moses, the high priest entered alone into the most holy place for the sins of all Israel. Lev. 16; Heb. 9:7. When he had finished his intercession in that place, he changed all his raiment including the mitre which was specially designed to bear the iniquity of the holy things. Lev. 16:20-24; Ex. 28:36-38. This work in the most holy place represents the final work of Christ before the ark in the temple in Heaven when the sins of the people of God will be blotted out (Acts 3:19, 20; Rev. 11:19); and it is in view of this most solemn work that God is said to be raised up out of his holy habitation. Zech. 2:13; Hab. 2:20.
In verses 6 and 7 the angel promised Joshua that he should judge the house of the Lord and keep his courts, which signified that God would extend special favor to him as the high priest. But this promise is made to him upon condition that he would be obedient to God. This condition if not always expressed is always implied in all the promises of God to man.
In verse 8 we learn the peculiar signification of the blessing promised to Joshua. He and his companions were to serve as signs, for this is the literal translation of the Hebrew word here used. The same word is used where Isaiah and Ezekiel are each said to be signs. Isa. 8:18; 20:3; Eze. 12:6, 11; 24:24, 27. Joshua and his companions were to serve in the priesthood as signs of the Messiah, here called the Branch. Christ is called the Branch in Isa. 4:2; 11:1; Jer. 23:5; 33:15.
In verse 9 Christ is called the stone laid before Joshua. He is called a stone in many passages. Gen. 49:24; Ps. 118:22; Isa. 8:14; 28:16; Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Eph. 2:20; 1 Pet. 2:4-8. The seven eyes upon this stone represent the seven spirits of God which belong to Christ. Compare Zech. 3:9; 4:10; Rev. 5:6; 3:1. The engraving of that stone took place when the word was made flesh. It is said that the removal of the iniquity from the land shall take place in one day. This work must be wrought by Christ by means of his act of taking upon himself our nature and dying for us and then interceding for us as our high priest. The work of Joshua on the great day of atonement, described in the first part of this chapter, was a sign of the final work of Christ in blotting out the sins of his people at the end of his service as high priest. After the accomplishment of this work the kingdom of God will be established in the new earth and the saints will each sit under his own vine and fig-tree. Dan. 7:18, 27. J. N. A.
Practical Thoughts for the Camp-Meetings.
By Ellen G. White
BY MRS. E. G. WHITE.
[At our camp-meeting at Hanford, Cal., one year ago, I felt urged by the Spirit of the Lord to speak to our people concerning the importance of maintaining right habits of life in order to enjoy the benefits of the meeting. As the points there dwelt upon are of general application, a summary of the remarks made are here given for the benefit of all who attend these annual gatherings.]
OUR yearly convocations are held for a special purpose. We desire to obtain spiritual strength by feeding upon the bread of life. We have separated from God by yielding to the maxims, customs, and practices of the world. We have allowed temporal things to absorb our attention, and have regarded the service of God as of secondary importance. As a consequence, we find ourselves in a state of great spiritual weakness. The season we spend here together should be a time of humiliation, brokenness of heart, and confession of sin. We want here to seek the Lord and find him to the joy of our souls. To do this, we must cleanse the soul temple from its defilement; we must banish therefrom selfish thoughts and interests. Jesus is among us to hear our penitential confessions and pardon our sins.
We should not devote this precious time to needless labor merely to gratify the appetite. We have not come here to indulge in feasting. Those who have taken charge of our restaurant at previous camp-meetings have had the privilege of attending but few of the meetings. Much care and thought was given to the preparation of the food—the cooking of meat, pies, cakes, and a variety of other dishes to please the appetite. Was this really necessary? I think not. A few simple articles of food, prepared with care and skill, would supply all our real wants, and at the same time would do no injury to stomach or brain. The food should be abundant in quantity, and of good quality. We should not be compelled to live on a meat diet because nothing else is provided to supply its place. The money that is expended in buying meat would purchase a good variety of fruits, vegetables, and grains. Meat is not essential for health or strength, else the Lord made a mistake when he provided food for Adam and Eve before their fall. All the elements of nutrition are contained in the fruits, vegetables, and grains.
If we are careful in our diet, at the same time clothing ourselves in a healthful manner during the changes that are liable to occur, we may avoid the unpleasant consequences of neglect of these important matters. Parents should give special attention to the diet of their children. Let them have good, wholesome food, prepared in a simple, palatable manner. But many housewives do not know how to cook. Light is shining upon them, but they do not care to receive it. Turning with contempt from a method of cooking which requires skill and inventive power, they depend on injurious substances to supply the lack. We profess to be reformers, and as such should be constantly seeking to bring all our customs and habits to a correct standard, instead of conforming to the hurtful practices of the world.
Hot biscuit raised with soda or baking powder should never appear upon our tables. Such compounds are unfit to enter the stomach. Hot raised bread of any kind is difficult of digestion. Graham gems which are both wholesome and palatable may be made from the unbolted flour, mixed with pure cold water and milk. But it is difficult to teach our people simplicity. When we recommend graham gems, our friends say, “Oh, yes, we know how to make them.” We are much disappointed when they appear, raised with baking powder or with sour milk and soda. These give no evidence of reform. The unbolted flour, mixed with pure soft water and milk, makes the best gems we ever tasted. If the water is hard, use more sweet milk, or add an egg to the batter. Gems should be thoroughly baked in a well-heated oven, with a steady fire.
To make rolls, use soft water and milk, or a little cream; make a stiff dough, and knead it as for crackers. Bake on the grate of the oven. These are sweet and delicious. They require thorough mastication, which is a benefit both to the teeth and the stomach. They make good blood, and impart strength. With such bread, and the abundant fruits, vegetables, and grains with which our country abounds, no greater luxuries should be desired.
We should avoid errors, not only in the quality, but in the quantity of our food. Eating too largely of even a simple diet will injure physical, mental, and moral health. Some persons have formed the habit of eating at any time between their regular meals. If this practice is continued, it becomes second nature. The stomach may be so educated as to desire food eight times a day, and feel faint if it is not supplied. But this is no argument in favor of so frequent eating. Three meals a day, and nothing between meals—not even an apple—should be the utmost limit of indulgence. Those who go further violate Nature’s laws, and will suffer the penalty. Two meals a day are better than three.
Our brethren and sisters often bring upon the camp-ground food that is wholly unsuitable for such occasions—rich cake, pies, and a variety of dishes prepared in a manner to make a healthy man sick. Of course, the best food is considered none too good for the minister. They invite him to their tables, and send these articles to his table. Many ministers are dyspeptics; they have injured their health by taking food in too great quantity and of an injurious quality. They suffer from hot head and cold feet and limbs; the blood is called to the stomach to assist in disposing of the burden imposed upon it. Those men cannot become spiritual workmen until they observe strict temperance in their dietetic habits. God cannot let his Holy Spirit rest upon those who are enfeebling themselves by gluttony.
Precious talent has been lost to God’s cause through intemperance in eating. Many, while they do live, are thus deprived of half the vigor and strength of their faculties. The brain is oppressed because the stomach is burdened. Ministers, above all others, should economize the strength of brain and nerve. They should avoid all food or drink that has a tendency to irritate or excite the nerves. Excitement will be followed by depression. Over-indulgence will becloud the mind, and render thought difficult and confused. Our people err when they tempt their ministers with unhealthful food.
And let us not come to the camp-meeting to break the Sabbath by cooking on that day. The instructions which God gave to Israel should not be disregarded: “Bake that which ye will bake to-day, and seethe that ye will seethe,” for “to-morrow is the rest of the holy Sabbath unto the Lord.” God meant what he said; and shall we who are presenting to the people the claims of the divine law, break that law ourselves, merely to please the appetite? God forbid! I know that frequently the Lord has withheld his blessing because we have failed to honor him by keeping the Sabbath according to the commandment. There has sometimes been nearly as much cooking done on the Sabbath as on other days. I would prefer to eat bread and water only, rather than to run any risk of breaking the fourth commandment. All needful preparation for the Sabbath should be made on Friday. On Sabbath morning, if the weather is cool, let hot gruel be provided. Further than this, all cooking should be avoided as a violation of the Sabbath.
If right habits are ever observed, let it be at our holy convocations. Here, if anywhere, we want our minds clear and active. We should honor God at all times, and in all places, but it seems doubly important at such meetings, where we assemble for the purpose of drawing near to God, and gaining a better knowledge of his will. One reason why we do not enjoy more of the blessing of the Lord is, we do not heed the light which he has been pleased to give us in regard to the laws of life and health. If we would all live more simply, and let the time usually given to the indulgence of appetite and the gratification of pride in dress, be spent in searching the Scriptures and in humble prayer for the bread of life, we would receive greater spiritual strength. We need to give less attention to our mere temporal wants, and more to our eternal interests.
Will those who have charge of our camp-meetings see that God is not dishonored or his instructions disregarded? Will they heed the light which has been given them upon health reform, and thus aid the people in securing both physical and moral health? Let us in our yearly gatherings seek to return unto the Lord, gather up the rays of light we have neglected, comply with the conditions laid down in God’s word, and then by faith claim his blessing.
A QUESTION has been raised in regard to a statement on page 170, No. 15, of the present volume of the SIGNS, on 2 Thess. 2:9. The statement was this: "In Paul's second epistle to the Thessalonians, he exhorts to be on guard, and not depart from the faith. He speaks of Christ's coming as an event to immediately follow the work of Satan in Spiritualism, in these words: 'Even him whose coming is after the working of Satan with all power and signs and lying wonders,'" etc. The objection is that the word "after," in this verse, does not convey the idea of time, but of manner, and that it means "according to," as it reads in the Revised Version. In this case the "coming" in verse 9 would refer to the Man of Sin; and the verse, instead of making a point in regard to Christ's coming, would simply teach that the work of the Man of Sin would be characterized by the spirit of Satan. We think it can be clearly proved that this verse refers to the time of Christ's coming, and not to the manner in which the Man of Sin does his work. The argument will consist of two points: First, that the word here translated "after," is often used with reference to time, and second, that the context requires that it should be so used in this passage.200
It will be no news to state that one word often has a variety of meanings. This is not peculiar to the Greek or Latin; any one who is not aware of it, will need only to consult Webster's Dictionary to find that it is true of the English language. This very word "after" is a case in point. It is used, as in Acts 13:22, to express conformity with, in the sense of "according to;" it is used to express difference in location, as, The books are placed one after another; also to indicate movement towards any object, as, The constable is after the thief; and it is very commonly used to express difference in time. No one has any difficulty in determining from the general tenor of the passage with which meaning it is employed.
The word "after" in this case is from the Greek preposition kata (kata), which is used, in different constructions, with a variety of meanings. It is often used to denote likeness, similarity, conformity with; but it is not true, as is intimated by those who claim that it should be so used here, that it never expresses time. We quote from the Lexicons those definitions of its use in the same construction as in the verse under consideration.
"VII. Of periods of time, throughout, during, for. kata ton polemon (kata ton polemon), during the war. kata 'Amasin (kata Amasin), about the time of Amasis."—Liddell and Scott.
"(25) In definitions of time, during, kata ton polemon, at the time of the war."—Pickering.
"2. Of time, i. e., a period of time throughout, during, in, or at which anything takes place."—Robinson.
Of the corresponding word in the Vulgate, "Andrews' Latin Lexicon" says: "In time or succession, immediately after, after, next to. (Quite classical.)"
Following are some of the instances of the use of the word in the Bible, to express the idea of time:—
"Now at that feast he released unto them one prisoner, whomsoever they desired." Mark 15:6.
"Now about that time Herod the king stretched forth his hand to vex certain of the church." Acts 12:1.
"And at midnight Paul and Silas prayed, and sang praises unto God." Acts 16:28. See also Acts 27:27.
"And the same time there arose no small stir about that way." Acts 19:23.
"For this is the word of promise, At this time will I come, and Sarah shall have a son." Rom. 9:9.
"Upon the first day of the week let every one of you lay by him in store as God hath prospered him." 1 Cor. 16:2.
"Thou, Lord, in the beginning hast laid the foundation of the earth." Heb. 1:10.
We have now only to see if the word is used in this sense here. If we trace Paul's argument through, we shall see that time is the prominent thing. In the fourth chapter of the first epistle he speaks of those who are asleep, and says that they shall be raised when Christ comes. In the fifth chapter he says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief;" the brethren know of the times and the seasons. Again in the first chapter of his second letter, he refers to the second coming of Christ, and tells (verses 7-9) what shall then take place. Then he proceeds, in the second chapter, to correct the idea that some seem to have gained, that the day of the Lord was at that time near at hand. Before that day should come, he said, there would be a falling away, and the Man of Sin would be revealed. In verses 3, 4 he fully describes the nature of that power, and its manner of working, and says that it will continue until the Lord shall consume it with the spirit of his mouth, and destroy it with the brightness of his coming. Then, with the idea of Christ's coming still uppermost, and the reference to it fresh from his pen, he says, "Whose coming is after [or, at the time of] the working of Satan with all power and signs and lying wonders." It must be evident to all that the word "coming" in verse 9 refers to the same thing as the same word in verse 8, viz., the second advent of Christ; so the word "after" must refer to time, for the apostle would not say that the coming of Christ is according to the working of Satan.
That the connection between verses 8 and 9 is very close will be clearly seen when we understand that the words "even him" form no part of the original. They were supplied by the translators, for no reason except that they thought that the reference was to the Man of Sin, and wished to make that idea appear. There is absolutely nothing in the Greek, from which the words "even him" could be translated. Let any one read these verses, 8 and 9, leaving out these two supplied words, and he will at once see that the ninth verse refers to the time of Christ's coming. Thus: "And then shall that Wicked be revealed whom the Lord shall consume with the spirit of mouth, and destroy with the brightness of his coming; whose coming is after [at the time of or next to] the working of Satan with all power and signs and lying wonders." Or, to make the case still plainer, instead of repeating the noun, substitute the appropriate pronoun in its stead, and it would then read, "Whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming, which is after the working of Satan," etc. The apostle is simply carrying out the idea with which he started, and states an additional fact in regard to the time of Christ's coming.
As corroborative proof we refer to Matt. 24:24, 27. The Lord there says that just before the second advent "there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." This harmonizes exactly with 2 Thess. 2:8-10.
Again, the thirteenth chapter of Revelation brings to view a work which will immediately precede the second coming of Christ. It is the last great effort of Satan against God's Government. The case is precisely the same as that in 2 Thess. 2. An attempt is to be made to enforce the mark of the beast (this beast in 2 Thess. 2, is called the Man of Sin) upon all men. To aid in the accomplishment of his designs, Satan brings to bear his masterpiece of deception, —Spiritualism—as shown in verses 13, 14, working wonderful miracles in order to beguile men into accepting a lie as the truth. Compare with this 2 Thess. 2:10-12. So wonderful are his miracles that, as Christ says, if it were possible, even the people of God would be deceived. But this is not possible; the conflict will be sharp and short; the decision between truth and error will be quickly made in the minds of men; and the Lord will quickly come to reward his own.
One more text: In Rev. 16 we have the same deceptive work brought to view, and, as already seen, it immediately precedes the coming of the Lord. "And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief." Rev. 16:13-15.
All these passages harmonize and show that the coming of the Lord will be the next thing after Satan has performed these deceiving miracles, which have not as yet taken place, but which cannot be far in the future. Thus the rise and progress of modern spiritualism is a most interesting study for those who are looking for their Lord's return, since the rapidity with which that delusion spreads shows beyond a doubt that the great day of the Lord is at hand.
The Missionary.
By S. N. Haskell
The True Spirit of Labor.
BY ELD. S. N. HASKELL.
THE eleventh and twelfth chapters of Second Corinthians can be studied with much profit. The apostle here enumerates some of the conflicts and sufferings which he endured for Christ's sake. The early church is commended for its zeal as no other church has been commended since the days of the apostles. In the book of Acts we have much upon this point which is very striking. In Rev. 2:2, 3, are these forcible words: "I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not, and hast found them liars; and hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted." And yet he had somewhat against the church at Ephesus, because they had left their first love.
From the above scriptures we can form some idea of what devotion and zeal the early church possessed, also of what is required of us if we would meet the mind of the Spirit of God. We live amid the closing scenes of this world's history. The last sands of time are fast passing away. And yet, right upon the borders of the eternal world, as we are, how little do we realize the importance of the cause we have espoused. Should we weigh ourselves in the scales with the early church, we should come far short of their devotion; and even their zeal and devotion did not come up to the true standard.
There are only a few who can speak of laboring with cheerfulness "in weariness and painfulness" in the cause of their Redeemer, while there are many who testify that they have thus labored on their farms or in some calling where personal interests only were at stake. Many have grown gray, and their countenances become furrowed with perplexing care, while serving themselves. This was simply for what they should eat, and drink, and wear. But few there are who labor thus in the cause of Him who left the royal courts and died that we might be saved.
Our missionary system presents an opportunity for each to engage directly in the service of the Master. Agents are wanted to sell our publications, and colporters are needed to enter thousands of cities and villages, to visit families and call their attention to the truth, and pray with and for those who may be anxious to know the will of God. Our sisters can also find a field of labor in remailing our pioneer sheet, and corresponding with those to whom papers have been sent. A number of the Signs should be taken in every place where any of our people live, and these papers should be distributed throughout their respective neighborhoods, or remailed to those whose addresses may be obtained.
God has committed to each of us a talent, and we are responsible for its use. Many have hid their talent in a napkin or buried it in the earth, and in the Judgment they will say, "Lord, I knew thee, that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strewed." It is hard for them to deny themselves some personal ease or pleasure to engage in a work which yields so little in return,—to perform so much labor with so little profit. Its accomplishment would cost them time, care, and thought,—yes, and if they became successful workers, prayers and tears also. In some instances, the midnight hour has witnessed earnest pleadings with God that he would prosper the effort put forth. We know no reason why our sisters and lay brethren should not, in their sphere, feel a responsibility in working for souls, equal to that of the minister who enters the sacred desk.
We are thankful for what some of our Conferences are doing in this direction; but not one-tenth as many papers are taken for missionary work as should be used. Not one-twentieth is accomplished which might and would be accomplished could all realize the importance of the present hour. Could the curtain be lifted, and we be permitted to see the individuals in Europe, Asia, and even Africa, who are to-day rejoicing in the light of present truth as the result of remailing the SIGNS OF THE TIMES and of correspondence, it would encourage the wearied and careworn laborers to toil on. It would inspire in the lukewarm a desire to become more zealous in the work.
Nothing Accomplished Without Labor.
By Mrs. F. M. T. Simonson
[THE following essay was read before the Illinois Tract and Missionary Society at its annual session, held in connection with the camp-meeting at Clinton, Ill., in 1877, by the Secretary, Mrs. F. M. T. Simonson, and by request was furnished for publication in the Review. We republish it for its suggestions to missionary workers.]
This is an age of quick thought, immediate resolution, rapidly followed by execution, all aiming to produce immediate results.
We are wont to look only at success in any enterprise, without taking into consideration the expenditure of physical and mental labor to gain the desired end. We ascribe the favorable termination of an undertaking to some peculiarity of fortune, which is bestowed, unsought, on some, while it is withheld, for some unaccountable reason, from others equally worthy, as far as principle is concerned; but a close observation and intimate knowledge of the mode of obtaining a great good will disclose the fact that success is not the result of chance; it is the remuneration or compensation for an equivalent, and that equivalent is hard labor.201Might we not have had another Michael Angelo, in substance if not in name, if some one endowed with like artistic gifts had possessed also his indomitable energy? We are told that he studied anatomy twelve years; that some of his figures were begun as a skeleton, and muscles were laid on, one little bundle of fibers after another, until his extremely faithful labor was rewarded by a perfect model. Art lovers gaze upon his productions in statuary and painting, and ascribe them to his genius, which would have been nothing without persevering labor.
Instances of like tenor might be multiplied at will; but we take only a limited interest in those objects which we believe are soon to perish. We profess to be engaged as auxiliaries, not as prime movers, in the work of seeking the salvation of our fellow-beings. To the prime movers, the ministers, we have no suggestions to offer; but to the tract and missionary workers we would address a few words. It has been proved, by actual experiment, that lay members may be successful as messengers. The extent of country over which the third angel's message has traveled, since the beginning of systematic tract work, has surprised even those who first suggested the measures taken. The number of attentive hearers, of interested readers, is increasing in a ratio agreeable to contemplate.
Facts and statistics concerning the rise and progress of the Illinois Tract and Missionary Society not being accessible, a retrospective view of labors, in detail, cannot be taken; and as for the result of the past six years' labors, who can estimate it in figures? Can any one demonstrate the extent of the influence this side the Judgment? We record quarterly the number of pages distributed, the visits made, etc.; but the tears, the prayers for and pleadings with our Judgment-bound fellow-creatures are noted only by the recording angel. A number of efforts being made, lines of influence start out, ramify, intersect, and finally become a network.
While we congratulate ourselves on the good accomplished, let us not lose sight of the successes which might have followed, had we bestowed more labor, or had we performed the remaining nineteen-twentieths of the work we might have done. Are we not, in many instances, so overcome by the Laodicean lethargy that we turn our backs upon our faith, and the fact that the angel of God is now holding the winds to allow the message to go forward, well nigh fades from memory?
At one period, Napoleon left his letters unopened for thirty days, and on examining them at the expiration of that time, he found that, by waiting, many needed no answer. Not a good way for tract and missionary workers. There is a mutual obligation between officers and members to be prompt. Slow-moving officers lessen the efficiency of members, and dilatory members weaken the power of a willing officer.
Do we believe what we profess? Are we positive we shall have plenty of time in which to work? For what were the rapid mode of transit, cheap fare, wonderful mail privileges at such low figures, fine inventions in printing presses which are worked at such a low price, telegraph, telephone, etc., reserved until this particular age? Any one slightly versed in prophecy can readily tell. They are to facilitate the spread of this last message.
With such a convenient highway open before us to nations, peoples, tongues, and kings, what excuse have we for not rising to work, as never before? Let us not contemplate past endeavors; but from this hour, bend to work till Illinois shall encourage sister societies by her example of devotion.
Report of Labor.
By Isaac Morrison
SINCE the first of March I have been laboring in the foot-hills and mountains of Stanislaus and Calaveras Counties, visiting families with tracts and papers during the week, and preaching on Sundays. Quite a number are interested in the truth. One person has begun to obey the commandments of God; others have acknowledged the truth, and say that they intend soon to walk in its light. Isaac Morrison.
Sonoma and Lake Counties, Cal.
By William M. Healey
Since my last report, I have visited Santa Rosa, and held quarterly meeting, one week before regular time. We had a good meeting and baptized two. I also attended the quarterly meeting at Healdsburg and baptized one. I have visited Lakeport, where we had good meetings with our people, and Sunday, April 15, preached two discourses at Kelsey Creek school-house, seven miles from Lakeport. The attendance was good, and a good interest was manifested while we presented the claims of God's law.
W. M. HEALEY.
Prohibition of the Liquor Traffic.
By Neal Dow
RESULTS IN MAINE.
It is a matter for great surprise among the working friends of temperance that there can be any difference of opinion, among sincere friends of the temperance movement, as to the propriety and necessity of the prohibition of the liquor traffic. In England there are many intelligent men who deny that government has the right to put it under the ban of the law. In this country it is very rare to find such a person who holds that opinion, especially since the Justices of the Supreme Court of the United States have unanimously affirmed it, and the upper courts of every State where the question has arisen have done the same thing. We may dismiss, then, as of no account, the objection, from whatever source it may come, that society has no right to protect itself from the liquor traffic, which inflicts far more mischief upon the community than any other source of evil.
The objection of intelligent men to the policy of prohibition is, mainly, that it does not prohibit; that prohibitory laws have been, and are, failures. I have before me now, as I write, a most respectable Republican paper, of a great city, in which the editor says, "The remedy for intemperance which many thoughtful men propose is not in prohibition, which has been a dead failure even in Maine." This is a fair specimen of the opinions entertained by the leading newspapers of the country, and by a great many leaders of public opinion, both clerical and lay.
Now, if the question of prohibition were a matter of minor importance to the country, it might be pardonable in such papers and such persons to be imperfectly informed in relation to it; but seeing that it is a matter of far greater importance to nation, State, and people than any other political and social question, even more important than all other such questions combined, it seems to me not to be a proper thing to do for such papers and such persons to undertake to teach the people in relation to it without first ascertaining the facts in the case.
In this country and in Europe there are many hundreds of localities where prohibition has been established for various periods, in some of them for more than a quarter of a century. In not one of these places has it in any sense been a failure; in every one of them it has been a great success; in some of them, in entirely sweeping away the liquor traffic and the evils that came from it; in all of them in greatly diminishing the traffic and reducing the volume of the poverty, pauperism, and crime originating in it.
Not long ago one of the most respectable and influential papers of New York said that prohibition had been a failure wherever it had been tried, even in Maine, where it had its origin. The editor was kind enough to admit a reply from me into his columns, in which I said he was entirely mistaken in his opinion upon that matter, and I added that, of the many hundreds of localities in America and Europe where prohibition had been established many years, he could not name one where it had in any way failed. I earnestly requested him to name one such place. His reply was that it was "a matter of common notoriety that prohibition was a failure, and that was conclusive." I rejoined that common notoriety was of no authority whatever, unless founded in the facts of the case, and I denied that there was even one fact in the case to justify such an opinion. It was once a matter of common notoriety that the earth was flat and not round, and that the heavenly bodies revolved about the earth as the center of the system.
There are some localities within two hours' ride of New York where prohibition has been established for many years, and the facts as to its success have as well as in many places more remote, have been often published to the world. Why, then, should intelligent men, who really wish well to their fellows, be correctly informed upon them, so as to be able intelligently and honestly to discuss the question? Men with a deep pecuniary interest in the enormous profits of the liquor traffic set these false reports afloat in the press, and somehow they procure them to be repeated as if they were true, by a great many most respectable people in church and State.
I suppose unprejudiced persons will readily concede that the people of Maine, after an experience of prohibition of more than thirty years, ought to know what its results have actually been. The Republican party, the dominant party in the State, has always had prohibition in its platform, and the Democratic party has repeatedly and emphatically repudiated the policy of license. I have only four of the resolves of the State Conventions of the Republican party of Maine, and I give them here:—
1878. "Temperance among the people may be greatly promoted by wise prohibitory legislation, as well as by all of those moral agencies which have secured us beneficent results; and it is a source of congratulation that the principle of prohibition, which has always been upheld by Republicans, is now concurred in by so large a majority of the people that it is no longer a party question, the Democrats having for several years declined to contest and dispute it."
1879. "We recognize temperance as a cause which has conferred the greatest benefits on the State, and we sustain the principle of prohibition, which in its operation has so largely suppressed liquor selling and added incalculably to the sum of virtue and prosperity among the people."
1880. "Experience has demonstrated the wisdom of the policy of prohibition as an auxiliary of temperance, and as contributing to the material wealth, happiness, and prosperity of the State; and we refer with confidence and pride to an undeviating support of the same as one of the cardinal principles of the Republican party of Maine."
There was no election in 1881, and no convention; but in 1882 the largest convention ever held in Maine assembled in Portland, more than 1,300 delegates being present from every county in the State, and the following resolve was unanimously adopted:—
"We refer with confidence and pride to the general record of the Republican party in support of the policy of prohibiting the traffic in intoxicating liquors, the wisdom and efficiency of which legislation in promoting the moral and material interests of Maine have been demonstrated through the practical annihilation of that traffic in a large portion of the State; and we favor such legislation and such enforcement of law as will secure to every portion of our territory freedom from that traffic. We further recommend the submission to the people of a constitutional prohibitory amendment."
The Legislature has now voted by 74 to 37 to submit such a proposition to the people. I am confident that intelligent men uninfluenced by interest, appetite, passion, or prejudice will accept this as conclusive of the whole matter.—Hon. Neal Dow.