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Un des symboles suivants apparaitra sur la dernidre image de cheque microfiche, selon le cas: le symbols — *> signifie "A SUIVRE", le symbole V signifie "FIN". Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre film6s A des taux de reduction diff6rents. Lorsque le document est trop grand pour dtre reproduit en un seul cliche, il est film6 d partir de I'angle sup6rieur gauche, de gauche A droite, et de haut en bas, en prenant le nombre d'images n6cessaire. Les diagrammes suivants illustrent la m6thode. 1 2 3 1 2 3 4 5 6 L w A Diamond Jubilee Pamphlet LICENSE A kaiIwUrh: Prohibition UNSC RI I 'T U K A Lv What is the Remedy ? f^ By Charles White A. A. PUBI,ISIIF.1» BY i^fk" "^^^Canadian Literary Hlrhau HAMILTON. CANADA f • /7^- ^ 6'^^ » • Entered accordin(f to Act of the Parliament of rniiiJ.-), in the year one thounand eight hundred .ind ninety -Hcven, by Chaklks Whitk, in the office of the Minister of Agfriculture. lie in This Pamphlet discusses Prohibition as now advocated, AND License as it now exists, compared with THE origin of LICENSE, FIRST INSTIGATED BY THE Evil One ; AND Prohibition and License compared with THAT EXISTING UNDER MoHAMMEDAN AND Chaldean rule, AND THAT OF THE APOSTACY. * f License, Prohibition, and the Plebiscite* CHAPTER I. LICENSE IN THE CHALDEAN EMPIRE. WeBUCHADNEZZAR, ruler of the Chaldean 1 1 Empire, caused an imag^e to be made of gold, and gathered together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces. Then an herald cried aloud, "To you it is commanded, O ye people, nations and languages, that at the time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye shall fall down and worship the golden image that Nebuchadnezzar hath set up." To arrive at a just conclusion, let us place this law of the constitution of the Chaldean Empire, License, Prohibition, as prefiguring the license law of the British Empire, of which we in Canada are citizens. That license law is supported by the princes, the governors, the judges, etc., of the provinces, ac- companied therewith, in our case, by a burning fiery furnace of sorrow, heart-ache, poverty and tears. The golden image with us is the love of money, in the accumulations to the public treasury and private purse. PROHIBITION IN THE CHALDEAN EMPIRE. About forty-two years afterwards, all the presi- dents, the governors, the princes, the counsellors and the captains of the Chaldean Empire con- sulted together to establish a royal statute and to make a firm decree. They came to King Darius and said : " O king, live for ever, by thine authority make this a law of the Chaldeans, that whosoever shall ask a petition of any God or man, for thirty days, save to thee, O king, he shall be cast into a den of lions." Wherefore King Darius And the Plebiscite. ,► signed the writing and the decree. Then these men assembled and found Daniel praying and making supplication before his God. Then these men went and made complaint to King Darius, that his authority was despised by Daniel ; where- on the king commanded that he be cast into the den of lions. We would also, by way of proposition, place this law as prefiguring the prohibitory law, now sought by the obtaining of a plebiscite vote. We do this in order to ascertain if the men who flat- tered King Darius into assuming an authority over man's conscience are a prototype of the present advocates of prohibition ; and the den of lions a symbol of a semi-civilized, officialism this law would create, who might prowl after the steps of ^ny honorable citizen who might excite their jealousy. 8 License, Prohibition, CHAPTKR II. THE ORIGIN OF LAW. ■fc)RlMARlLY there are but two authorities in the A world, resident in two distinct personalities, from whom emanate the great cause forces truth, and falsehood— producing the effects known as good and evil. One, the creative cause force, author of all that is good : therefore the one to whom man's obedience in the sphere of morals alone is due, and to whom rightful authority alone belongs. This authority regulates the bounds of man's liberty upon the earthy prescribing the conditions of life, and the right of possession by a permissive and prohibitory law. The other, the destructive cause force, and author of presumptive authority, changed »he truth contained in this law into a lie, instigating in man a spirit of mistrust, accompanied by a , I And the Plebiscite. ,. •i- ]! licentious desire for excess of power, supplaiUinf>^ the native love of right by th- foreign and evil principle in the love of self. This love of self pro- duces a licentious desire for, anil an intemper- ate use of, the gifts of life and creature blessing, resulting in the evil consequences of disorder and disease, ultimating in death. It is useful to observe here, that the explanation of the cause of death in man cannot be accounted for only by this — that is, a broken law. Deist or infldel, when asked to explain the origin of sin and its consequences (death), fall back upon the agnostic excuse, that it belongs to prehistoric data : therefore they do not know. It is, however, repulsive to think of (iod, the creative cause force, and author of all that is good, to be also the author of death. To create man, with a capacity to love and to reason, to die, were too cruel and unjust. Yet man's inward experience in yearning after something he feels he has lost, the disor- dered state of man's existence, the defacement of 10 License, Prohibition, creation, were inexplicable apart from the know- \edge of a once perfect order of being, both in man and the earth's creation. It is hkewise unreasonable to think that the evil suggestion, which produced such sad results, originated in man. The experience of sorrow in the human heart disproves this as^ being possible. Sorrow, briefly analyzed, means regret at having offended some one whom we love, and indicates the act of disobedience, causing degeneracy and death, to have been one of impulsive, rather than premeditated, thought. The sense of moral shame in man, in hiding himself, confirms this fact. It is also reaffirmed in the pity shown him in providing a remedy for the evil done, in the promise of one who should re- capture the cause lost, of which man would have been undeserving, if he had not been the dupe of a remorseless foe. These reasons, then, establish the claim of Holy Writ regarding the usurpation of rightful authority And the Plebiscite. It and the induction of presumptive authority in the world. These two authorities, and the character of their administration, are seen in the history of time in the existence of two distinct kingdoms, or govern- ments. One, known as the kingdom of God and divine revelation, coming from the mind eternal, conceived and perpetuated in love. The other, known as the kingdom of Satan, or the God of this world, conceived in treachery and hate, of finite origin, born of assumption, and founded upon vain tradition and philosophy of men. This, then, briefly describes the source of a4t law — the true and the counterfeit. We conclude, that by the laws, permis., ve and prohibitory, con- tained in these two kingdoms, it is the duty of every man to test, by contrast, any law proposed, and only to give his sanction (by vote) to such as, both in temper and spirit, is found to be facsimile or in accord with those existing in the kingdom- of rightful authority. ' r 12 License, Prohibition, By the conditions thus named, the law which the advocates of prohibition of this present time -seek to pass, should be tried before the plebiscite vote is taken. The quality of law, like everything else, is determined by its effects. The citizens of these two kingdoms, in their lives, prove the purity and blessedness of the laws founded upon ■truth, emanating from rightful authority, on the one hand ; and the corrupt, immoral, and wretched effects resulting in obedience to the laws contained in falsehood and emanating from presumptive authority, on the other. One, the •citizen of truth, leaving a name and work immor- tal and imperishable, commanding the love and admiration of the generations of men. On the other hand, the citizens of falsehood, though in many cases gifted and intelligent, were remem- bered with abhorrence as self-seeking, tyrannical ■oppressors, conscienceless, having neither fear of God nor regard for man. This is the stamp of character which the present • And the Plebiscite. i? license law tends to create : men leprous with lust for gain for the most part, to the disregard of the rights of those who are considered the weaker part of humanity. 'i'hese are known under the tender relationship of wife, mother and sister, whose honorable duty it is every man's right to protect. Yet, under the pro- visions of this law of destruction, men are allured and encouraged to betray the trust these ministers of love repose in them. Hut while this must be admitted with regard to this law, tried by that most unanswerable test, viz., "That a good tree cannot bring forth evil fruit ; neither can a corrupt tree bring forth good fruit," it would, nevertheless, be uncharitable to deem other than that the originators of the license law were sm- cere, and instituted the system in the avowed in- terests and with a desire for the attainment of true temperance. The proofs of the failure of this law are most deplorable, exceeding sorrowful, and past 14 License, Prohibition, •number. Yet, after the example of that charity which rejoiceth not in iniquity but rejoiceth in the truth, we cannot think otherwise than that the advocates of prohibition are in many cases sincere. It is incumbent upon all men to most <:arefully consider this matter. Enormous responsi- bility and great interests are involved. The ■advocates of prohibition, therefore, must not re- fuse to allow the question, but must patiently in- quire into the same, yes or no, as to their measure being founded upon truth ; of the possibility of a lack of discrimination regarding what they con- demn ; or as to whether their zeal is born of pas- sionate rather than a just hatred of the evil so painfully present in the license law ; and whether or no their judgment has in consequence become impaired. Are they actuated or influenced by a destructive energy? Are they a destructive force only, instead of constructive or regenera- tive ? We need to be careful in attempting to root out the tares of a self-loving individuality in And the Plebiscite. n the evil ministrators of this law, so much mixed in fleshly relationship with the wheat of those who love truth and right, in their wives and children. In their hearts, in thousands of cases, they love those principles contained in the laws of the kingdom and emanating from the personal of the author of all good. In rooting out the one we would injure the other also ; for would it not be using the Beelzebub of force to cast out the Beelzebub of wrong ? No citizen of die kingdom of God can be counted on to be obedient to any law unless it possesses the quality of truth, how- ever sincere its advocates. These are reasonable considerations, deserving a clear and an unequivocal reply. In this period of the world's history, we are without excuse more than at any time before. Why ? Because the author of the cause force, truth, has revealed to us His will, extending over four thousand years, showing in the individual, the prophet ; the family, the patriarch ; the community, the 16 License, Prohibition, nation ; and lastly in Himself, in the person of Christ. He laid the refoundations of truth and rightful authority, in the body of believers known as the Church, under the administration of His apostles, guided by the Holy Spirit, therefore, perfect and infallible. Its instructions are written so plain and explicit '.hat a wayfaring man, though a fool, or of exceeding simple understanding, need not err therein. But in order to obtain a right conception of this authoritative truth with re- gard to any question, we must come with a virgin mind. The Pharisees are a warning against hav- ing preconceived theories. They presumed to know, as being perfect, therefore could not learn, and prevented others also by their obstruction of the truth. A superadditionai benefit of no small importance is that this voluminous history is written in the most copious language in the world, giving an equivalent for any word contained in the original. With these thoughts before us, iinited with the deep sorrow of the world from the And the Plebiscite. 17 folly of the past, we ought to take the more earnest heed lest we make a mistake in the oppo- site extreme. Instead of lessening sorrow, we may aggravate it. 18 License, Prohibition, CHAPTER III. PROHBITION SHOWN TO BE UNSCRIPTURAL -TEMPTATIONS MUST BE FACED AND FOUGHT, AND NOT REMOVED. rnHE situation is most grave and the question 1 most pertinent. Does the prohibition now ad- vocated accord with that found in God's kingdom ? The very expression, license, bespeaks an excess of liberty and condemns it at the start. But will the other infringe upon our liberty, as contained in God's permissive law, and merely change us from one species of slavery to that of another, of fanatical and servile conditions ? The author of rightful authority has solemnly warned us that He is jealous, and holds us responsible in proportion to the opportunities we possess of knowing right from wrong. Hence we need to be wary, lest the history of the children of Israel repeat itself in us ; And the Plebiscite. 19 lest we be found, like them, to be bowing down to a golden calf of man's idealism, which, by-the- way, was a plebiscite demand. See about human ordinances, Coll. ii. 20-23. In this matter we are treading upon hallowed ground. We are entering the holy of holies of God's presence and sacred prerogative. How great the folly to rush where angels fear to tread i to presume to dictate unrighteous terms, or allowr ourselves to be deluded into a dishonorable alli- ance with the spirit of falsehood under the guise of truth ! The words of truth state : "Ye shall walk after the Lord your God and fear Him, and keep his commandments and obey His voice," etc. '• But the prophet which shall presume to speak a word in my name which I have not commanded htm to speak, or that shall speak in the name of other gods, even that prophet shall die." How often we read, " And the Lord said unto Moses." Was it not because of his (Moscs') meekness in in« quiring of God for instruction and guidance before 2d License, Prohibition, t lUing action,- that he attained the success and dignity recorded of him ? Deut. xxxiv. lo, ii, 12. No prophet in ancient history rose to such emi- nence. The first test we would apply to try the validity or spuriousness of prohibition of this present day, or as to its accord or va:iance with God's prohibi- tory law, is that m the present prohibitory law and in those of the kingdom of falsehood and the god of this world, compulsory service is exacted. Also in this proposed law, the articles prohibited are removed from reach and placed under control of an official vice-regency, virtually and all but in name claiming infallibility, in that they condemn private judgment. Human responsibility, freedom of will, and liberty to act, are to them subordi- nate : man's sovereignty and kingly right to self-government ceases. In the kingdom of God, on the contrary, voluntary or free will service is alone accepted : that which is prohibited is within reach. The nature of God's government is And the Plebiscite. 21 seen in the existence of the tree of knowledge of good and evil, which we read was placed in the midst of the Garden of Eden. From all points it could be seen. It was deemed necessary to prove Adam's fidelity. The moral effects of good, as opposed to evil, could not be known without some such test. Virtue could not be determined to ex- ist if temptation were removed. God created man perfect, with a capacity to love and to reason. He surrounded him also with a superabundance oi blessings, to desire beyond which was sin without excuse. In the manifold goodness thus exhibited God left him the custodian of his own destiny, and appealed to his honor and gratitude for the service of obedience. But, though God was bounteous in the creative gifts, certifying His love : so also was He firm and true in the administration of justice. This He made known in the immediate expulsion of Adam from the conditions of blessed- ness in which he had been placed. No pallia- "tory excuse w£s admitted for disobedience to a 22 License, Prohibition, plain and explicit command. He grades the pun- ishment for the offense itself. Notwithstanding the fact that the temptation was most subtle, re- sponsibility in Adam was maintained. It may also be well to observe, that evil was not neces- sarily in the tree of knowledge ot good and evil itself ; but in allowing entrance of the elements of pride and selfishness, and giving these suprem- acy over the principles of humanity and love of right. Hence the destruction ot perfect order in' the citadel of the soul, the heart, the seat of the affections, was begun, and death was the result. But though .God's justice was inflexible, and nothing extenuaiing as regards the carrying out of the law for the offence committed, yet un- asked justice was seasoned with mercy, in an open door of resh^ration to lost favor, in the gift of a new life, under conditions far more exalted than before. We see ihis in the promise of a new Adam, who was heralded by the name of Wonder- HI, And the Plebiscite. m ful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. God Himself became security for the r^conquest of man's happiness, for the re-establishment of rightful authority, not by legal force, backed by physical force, but by an example of true temper- ance and righteous government in His own per- son. Thus we find Him not in a garden, but under extreme opposite conditions to those of the first Adam : in a wilderness, in the pains of hun- ger, having fasted forty days and forty nights. At * this moment of dire necessity, when obedience to rule might be despaired of, and a departure from it could not be justly condemned, seeing what ap- peared his vantage ground, the same astute enemy who had caused the ruin of the first Adam ap- proaches, regarding with evil mind the prostration and weakness of body expressive of the cravings of hunger. Cunningly, and possibly in assumed friendly accents, he presents his temptation, be- hind which was an appeal to pride and selfishness. 24 License, Prohibition, '* If thou be the Son of God, command this stone to be made bread." To prove Himself the Son of God and to give life, was an important part of Christ's mission. But to do so, in order to save His own life (if it were possible apart from His own consent to die). He could not. He was thus placed in a dilemma : He had either to obey the conditions named by the tempter, or die with the object of His mission frustrated. Notwithstanding all these evil circumstances, His kingly decision is to await the disposition of His heavenly Father. This is evidenced in the words of his reply : *' It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." To bring the spirit as here shown requires greater courage and wisdom than to take a city. To win men to follow this example, is to do away with the necessity of law, by making them superior to it. The Itfe here manifest is the resurrection and the And the Plebiscite. 2^- life to all that believe. By taking this as a model, men become a law unto themselves. The author of falsehood and assumed authority was thus beaten. Love of right was re-establitshed over love of self. After defeating Satan and exposing his character in overthrowing his subtle designs to ensnare Him into seeking worldly honor and pov/er by corrupt means, adroitly presented in two other temptations, we read that Christ was so weak as to necessitate the ministration of angels, in^ order to resuscitate life. Satan, in his meanness, in endeavoring to draw Christ aside from the holy purpose of His life, is reflected in our present license system. The pain- ful consequences of such meanness, witnessed in Christ's sufferings and physical weakness, is re- flected in the license system. Witness the poor wome.i 3 id children brought by this evil force to the veige of death. And how many would die through this cruel system, ere their life's mission was fulfilled, but for the merciful visitation oi 26 License, Prohibition, angel spirits. Inspired by a Christ-like love, they restore and sustain the life of one ho one could re- place, in the person of a mother, dear beyond ex- pression to some helpless ones. Christ's refusal to exercise creative power in the interests of self, under such extreme trial, con- demns that theory which assumes that temptation and creature blessing's should be removed from man's reach, as being the cause of gluttony or drunkenness. Furthermore, the government of lieaven in leaving Christ to Himself under such extreme evil conditions, reaffirms against that nought for national spirit which would unduly re- move away temptation. It teaches also that the cause force truth is a satisfying good, and though taken at a disadvantage by the forces of evil, is 'Courageous of spirit and can overcome them. Its victories, so perfect, reflecting an eternity of glory to him, who by patient well-doing achieves thein, ^ive cause for us to justly regard those theorists who would remove temptation, as false friends, as ion, And the Plebiscite. 21 traitors to our best interests. Nay, we would re- gard them as less offenders against the good we possess, or that is possible within us, as an atom is to a mountain, as one who would rob us of our purse, or that which eflfects us for time only, as compared to those who would rob us of the right to choose and govern our own soul's concerns. The French nation in having to pay the enor- mous indemnity of the Franco-Prussian war, with the sacrifice of the provinces of Alsace and Lor- raine, were less losers than we would be to lose our individuality in giving up the right of personal self-government, to an enemy within our own bor- ders. That God intended man individually to be king and priest, and have dominion over his own ac- tions, in the sphere of morals, is proved by the words, "The soul that sinneth it shall die." Again, " The son shall not have to bear the ini- quity of his father ; neither s'lall the father bear the iniquity of his son : the righteousness of the 28 License, Prohibition, righteous shall be upon him : and the wickedness of the wicked shall be upon him." This word also reveals to us in the great future which lies beyond, a great multitude which no man could number, dressed in white robes, emblem of purity. The question is asked, Whence come they? The answer is given. These are they who came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. These thoughts and the exhortation, " Watch and pray lest ye enter into temptation," teaches every one that life is a continual battle. The promise to him that is faithful is a sure victory. To be like dumb driven cattle, and give up our in- dividuality, is to give up that principle of life which enables man to be crowned with glory in the attain- ment of deeds great and good. So soon as a man sinks his individuality to a finite or assumed authority, so soon. he ceases to be a man in the true sense of the word. He then becomes servile And the Plebiscite. 29 to the tenets and tastes of others. No people who have renounced this principle ever attained to a greatness in science or literature. Why ? Be- cause the motive power behind thought is gone. The citizens who are servile to Mohamed and the Koran in the prohibition of intoxicants, &c., are a monumental proof of the above assertions. More- over, the evil passions are restrained through a servile fear, not controlled and superceded by love in the implanting of purer impulses and desires, as seen in the heroes of Christian faith. The Ar- menian and Indian mutiny atrocities, each being a very volcano of burning lust and Satanic passions, not only show the vicious results and worse than worthlessness of such kind of prohibition, but also the appalling blindness of those who advocate it or anything similar. It is just to examine into the quality of literary productions, history, fiction, etc., and to prohibit such as engender unchaste and covetous desire. Such works produce in those 30 License, Prohibition, who feed upon such mental food a disposi- tion and will to trespass on th»> rights and liber- ties of others. But to indiscriminately prohibit all literature because some is bad, would be expres- sive of the most intemperate and arrogant author- ity ; yet there was a time when it was deemed right to prohibit that purest of all literature, the spiritual wine of God's love to man, the Book of Books, the Bible. It was burned ; those who read it were placed in prison ; those who dared teach it were put to death. It was claimed that it should be dealt out after the manner of poison, in medi- cinal quantities, under a presumptive and self- constituted guardianship claiming divine appoint- ment. That authority also Instituted search officers, who savagely and ruthlessly entered into the inner privacy and hallowed sanctity of family worship, expressive of the sweetest and most blessed right of man. On the other hand, these arrogant claimants of divine authority would issue a permissive law, and license men to sin by selling And the Plebiscite. II indulgences. There was th«n a government of extremes — one time a carnival of folly, another of torture in a penance of self-inflicting pain. The right of free access to this Book of Books, by what was termed the ** common people," would, it was said, produce sectarian strife ; due to the failure in them to discriminate between the right u.se of private judgment and its abuse. 12 License, Prohibition, CHAPTER IV. OFFICIALISM CONDEMNED -THE PLEBISCITE CONSPIRACY- NEGLECT OF PARENTAL DUTY, NOT DRUNKENNESS, THE CAUSE OF CRIME. TT may be true that schools of theology have be- -*- come numerous, mixing the poison of human opinionism with revealed divine inspired truth, and substituting the sandy foundations of the doc- trines of men in creeds, in place of the simple commands of God, represented in Christ's teaching and that of his inspired apostles. Yet the expan- sion and freedom of thought, and the enlarged activities, with greater liberties, civil and religious, has produced a purer and nobler manhood, and is fast preparing the way for a return to those simple and easy of being understood truths, the basis of that pure unity of spirit, upon which the first con- gregation of believers at Jerusalem was founded. And the Plebiscite. JJ Let us believe and hope it is a preface to the golden age of millennial happiness. It is most cer* tainly and incalculably better than the superstitious belief of Sacerdotalism, of empty ceremony, of meaningless symbolism, of service in an unknown tongue. All these are born of an outward seeming self-denying, but of an inward and in reality self- seeking spirit ; in lust for power ; imprisoning the soul in a servile and superstitious ignorance as to the true mind of God ; directing its sight from this into miasmic forces of sin within. This para- lyzes the faculties and retards the attainment of a life of virtue and of good ; of a life which would be otherwise inspired by placing before the mind the sunlight of truth and grace exemplified in the life of Him who came to bring life and immor- tality to light. Compare the dark ages of this evil administra- tion with that of the open Bible, giving birth to such men as Shakespeare, Milton, Scott, Burns, Moore and Goldsmith, and the great array of III H License, Prohibition, wrtters of sacred song and story, giving- the soul a foretaste of the paradise regained. Let us also remember that the men who prohibited the Bible, changed the truth into a lie to justify their action. The Pharisees of old, by a perverted description of the character of Him who was the embodiment of truth, raised the cry which prohibited Him the right to live, who came to give life. So these men also persuaded the unthinking multitude that they were actuated by a holy zeal for the cause of truth. The Scriptures, without reference to class or con- dition, invite and exhort all to search them, to inspire hope and comfort in the knowledge they impart. For any body of men to debar us from this right is an arrogant assumption. In the face of the above history take a fresh look at our own history of license and proposed prohi- bition. How eminently noble stands the character of Shadrach, Meshach and Abednego, in their de- termined refusal to obey the order of the titled representatives of the Chaldean Empire. So does And the Plebiscite. 3^ the officialism of our own British Empire, from the ■commissioners, counsellors and mayors upward^ stand condemned in the face of the noble conduct of these men. These officials profess to believe in that Book which teaches of a particular occasion wherv the severe condemnation and just judgment of Him who regards the cause of the poor, will be meted out to them in a terrible woe, for having sanctioned a law that (for the sake of money) puts the bottle to the neighbor's lips, and makes him drunken that he may discover his nakedness or poverty. It is passing strange how men can consent to be counsellors at our municipal boards and sanction the license law. That lav/ places the price of license so high as to involve an inordinate sale, and then, men who over-indulge are punished for being drunk. The absurdity of such law is manifest and positive. It is matter for wonder that these same counsellors, members of churches, can have the audacity to address worship to the Creator and Father of all good, who cares for His creatures in 36 License, Prohibition, that the hairs of their head are numbered. These ^ame men are often united iti family relationship with those lives destroyed by the law, while the rnnocent are made to suffer in silent sorrow in the fiery furnace of hunger, cruel neglect and want. How long will men bow down to this golden image, the love of money, the root of all evil ? How long will man, conscienceless, continue to allow the public treasury and private purse to be benefitted by this mammon of unrighteousness ? How long will men be regardless of that authority which teaches the golden rule of love and grati- tude to God for his benefits, and loving our neigh- bour as ourselves, which properly means, that he should enjoy th; same ? The prematurely aged and careworn faces of the sons and daughters of mankind instinctively plead for the coming of the valiant man and free, with larger heart and kindlier hand. Who will deliver us from such stupid laws, from laws that tempt men to spend their substance in And the Plebiscite. 37 prodigal waste ? Who will help us to displace the man of sin and of cunning selfishness ? Daniel-like, these sons and daughters of man- kind are looking Jerusalem-ward from the land of captivity. They are bound, so to speak, by the evil forces of the god of this world to make brick and to find their own straw -a grievous yoke so foreign to the character of the Kingdom of truth and righteousness. Just at this time a conspiracy is formed. King iJarius, in the person of the Hon. Wilfrid Laurier, is approached and requested to establish a decree, and sign the same, that a plebiscite vote be taken to prohibit such drinks from man as certain men determine are poison. Such a decree would be but a repetition in character and spirit to that of the Chaldean Empire. Where in the history of God's government of rightful authority can be found a precedent for an act such as this? From Genesis to Revelations the reply comes all along the line, "Nowhere." [ ^8 License, Prohibition, Nay, in the government of the Israehtes under Moses, God's s^ervant, while drunkenness was severely condemned and rigidly punished (see Deut. xxi. 20, 21), the right to partake of strong or fermented wine and strong drink, and enjoy the same, was positively provided for as part of God's permissive law. This we shall hereafter show. Instead then of a fish of increased happiness and advanced liberties, this proposed law would be a serpent encoiling us under more severe or more unnatural restraint, and giving more trouble than we have from existing evil forces. To carry out the Jaw would involve a den of lions in every com- munity of conscienceless officials, of savage in- stincts, who would pry into the houses of any persons suspected of having more than they con- sider he should have of what they decide as poison. One of the great charter rights of the children of Israel, delivered from a state of bondage, was that every man could enjoy himself under his own vine and fig tree, none daring to make him afraid. And the Plebiscite. ^9 The Englishman's home is his castle. How the heroic spirit of the reformation has degenerated, when men to-day propose a law that would destroy this great and glorious right ! Prohibitionists claim, in justification, that drunkenness is the cause of nearly all crime. They cite magistrates, governors of jails, and judges, as authorities for such a statement. Tennyson's words apply here — namely, "A lie that is part of the truth is ever the basest of lies." Drunk- enness is a crime itself; therefore a tributary cause or emanating from other causes : in very truth an effect of evil conditions gener- ating a seared conscience and crimes of greater magnitude. The eminent Judge Chase, of the United States judiciary, in tracing the history of criminals who came under his notice, found the origin, or cause of crime, to begin in a want of proper parental instruction and correction in the home life. This, and the neglect of a true reverence toward God and i 40 License, Prohibition, His commands, is the real and primary source of all crime. Eli's household were cut oflF from the honorable and sacred office of the priesthood in servi« /^ C • because of his neglect of parental duty in tms re- spect. The evil example of his sons caused the national spirit to become so corrupt that the people were easily overcome by their enemies, the Philis- tines. See the changed effect of Hannah's holy life upon the nation, in consecrating her son Samuel to the service of God. This life reflected in her son speedily reverses this history. Inspired by the courage of the faithful Samuel, the Israelites re- conquer the Philistines and regain the territory lost (i Sam. vii. 13). The disintei ^ted or self- denying spirit of Hannah is also reflected in Samuel's internal rule of the people, witnessed to by God and their own verbal consent (i Sam. X". 34- 35-) Thus we see ths practical proof of Judge Chase's reasonable conclusions witnessed to m And the Plebiscite. 4t in living characters in the history of God's kingdom. Another historical reference showing that forget- fulness of God is the primary cause of crime, is authoritatively set forth in Daniel's explanatory judgment upon Betshazzar's conduct and life. Not until Belshazzar had sent for the sacred ves- sels of gold to drink wine from, did the hand- writing appear upon the wall. The vindication of God's judgment upon him for his audacious pre- sumption is expressed in the majestic utterance of Daniel, in the words, " O thou King, the most high God gave Nebuchadnezzar, Thy father, a 'kingdom and majesty and glory and honor ; and for the majesty that He gave him, all people, nations and languages trembled and feared before him : whom he would he slew ; and whom he would he kept alive ; and whom he would he set up ; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and* 42 License, Prohibition, they took his glory from him. And thou his son, O Beishazzar, hast not humbled thine heart, though r cnewest all this. But hast praised the gods of Sliver and gold, and the God in whose hand thy breath is, thou hast not glorified." The main point of the censure directed against Beishazzar was his forgetting the most high God, and His goodness in the honors given to Nebuchad- nezzar his father. That forgetfulness led to a licentious and dissipated life, and, as the indi- cations imply, an excess of wine, which deceives the heart. This instigated in him, as a Chaldean, a false national pride. With daring presumption he sent for the sacred vessels, dedicated to the. service of the one holy and true God. While drinking from them he exalted the gods of Chaldea. Herein is taught, not that wine or drunkenness is the cause of crime, bringing dishonor and the downfall of men and of empires ; but the forgetting God and His goodness, and refusing to be guided by His counsel contained And the Plebiscite- 4^ in His commands. The fear of God is the begin- ningf of wisdom. The forgetting of God is the beginning of folly. Another startling condemnation of presumptive sin, is the instant destruction of Nadab and Abihu, the sons of Aaron. The story goes to show that these men, having been raised to the special honor of priests of God, to offer sacrifice and oblations to Him for the people, entered the holy place and God's hallowed presence while intoxicated. God's anger was thereupon kindled. With fire from heaven He destroyed them, and enjoined Moses from that time that the priests refrain from taking wine when or before going in to offer sacrifice. rhis temporary prohibition does not negative the right to take wine, but enforces the lesson that under given circumstances of special and impor- tant duty, and owing to the proneness of man to err, it is dangerous to do so. The statement of a time when we may not do something implies a time when we may do it. 44 License, Prohibition, It is significant, further, that in the case of the Nazarite vow, when wine was peremptorily pro- hibited, i fter the conditions of the vow were fulfilled the permission to again take wine was specially mentioned (Num. vi. 20.) Furthermore, preparatory to that great and august event of God's delivering the ten commandments, and in order to bring the souls of the people into a rev- erend and solemnized disposition, so as to be able, propjrly, to receive the same ; they were comman- ded to sanctify themselves and a temporary pro- hibition was named (Ex. xix. 15). This reveals to us the necessity of Paul's ex- hortation to us, to examine ourselves before we partake of the hallowed feast of Christ our pass- over, sacrificed for us. The truth here enforced is that in like manner as the marriage bond is not condemned by this temporary prohibition ; neither is wine in the former. And the Plebiscite. 4^ CHAPTER V. GOiyS COMMANDS REGARDING STRONG WINE OR STRONG DRINK-PROHIBITIONISTS IN CONFLICT WITH GOiyS AUTHORITY. XJLJE now come to authority, direct as well as positive, of God's commands regarding strong or fermented wine. We place this command of God sanctifying strong wine as a blessed drink to cheer theheart of man, before the falsely so-called temperance scientists with their theorized state- ments which decry wine fermented as poison. By skillful manipulation of some, by cunning evasion of other parts of Scripture, after the manner of the magicians of Egypt and astrolgers of Chaldea, they deceive those who are pre-dis- posed to 46 License, Prohibition, Be blind, by blinder leaders led Into the pit of shame, and daily fed On empty husks of sophistries and frozen custom ; Given stones for bread. We would prefer to be amongst those heroic spirits, who dare like Daniel, rather to stand alone, and in the language of Scripture say, let God be true and every man false. We would drive Satan, in the god of this world, with his Barrabas laws, from the earth ; laws that would rob us of our dearest rights and privileges. We would exalt Him as King and authority in our hearts, who enjoins us to rejoice in every good thing, and who withholds no good thing from those who walk uprightly (Dcut. xxvi. ii). - The 28th chapter of Numbers gives us an im- portant culminating point in the argument. In this chapter is contained the specific instruction as to the daily meat and drink offering of the Israel- ite. The chapter opens with the words, ** And the And the Plebiscite. 47 Lord said unto Moses," and in the seventh verse reads as follows, " And the drink oflFering thereof, shall be the fourth part of a hin for the one Iamb ; in the holy place shalt thou cause the strong wine to be poured unto the Lord f«r a drink offering." In the revised version it reads "strong drink," in- stead of " strong wine." Here then' we find God blesses this strong wine, or strong drink, in His acceptance of it from the Israelite who offers it as an expression of gratitude to the Creator for this gracious gift in its temperate use to cheer and bless mankind. We may add that, the hallowed person of thi» same word, who called this oflFering a sweet savor unto Himself, when manifest in the flesh, placed the old wine as better than the new. He also spake of Himself as eating and drinking in contrast with John the Baptist, who came neither eating bread nor drinking wine. Again at the marriage of Cana, of Gallilee, He changed water into wine, possessing the quality of age given by 48 License, Prohibition, fermentation. (See Luke v. 39 ; vii. 33, 34, and John ii. 10). Prohibitionists assume first, that because at the feast of the passover leaven was forbidden in the Israelites' dwellings, that fermented wine was therein condemned also. Not at all. For in the same 28th chapter of Numbers, to which we have referred, in the 17th to 22nd verses inclusive, the Israelites are reminded to observe the passover. But in the 23rd and 24th verses, immediately following, they are instructed also that during this said feast of unleavened bread they ,shall also continue to observe the daily sacrifice in which the strong wine, or strong drink, is required to be offered. The question for the prohibitionist to answer is, how could they bring this strong wine, or strong drink, as an offering, if they were prohibited having it in their houses ? Second, prohibitionists also assume that because Paul referred to leaven of malice and wickedness And the Plebiscite. 49 (i Cor. V. 8) that it is thus condemned ; forgetful of the fact that leaven is a figure of doctrine, true or false. Thus, Christ compares H*s kingdom to leaven in one place (Matt. ::i. 35) and condemns the leaven of the rharisees in another (Matt. xvi. 6), This latter leaven Paul, no doubt, had in his mind when he wrote to the Corinthian church. Furthermore, F. R. Lees, probably the most honored of these so-called temperance scientists, in his comments upon the passover, in trying to make out a case against fermented wine, refers to the daily oblation being offered during this feast, only at a different hour than usual ; but omits to notice that the strong wine was part of that daily service and blessed of God as a drink for man's happiness and good. By this omission the whole structure of his argument, like the temple of Dagon, lalls over his head and the heads of his deluded follow- ers. (See Kitto's Cyclopedia, page 476). Yet again, this saine F. R. Lees on the next page, 477, destroys the very foundation of this argument, ^0 License, Prohibition, in admitting^ as probable that wine was not a part of the passover service in the original. On page 236, in his comments upon leaven, he also states that there exists the same distinction between Seor and Khametz in the Hebrew, as between leaven and ferment in the English. He also states that leaven is more correctly applied to solids. He further states that it would be an obvious impro" priety to speak of leavened wine. At the same time he is continually striving to make himself and others believe that fermented wine was con- demned by the temporary prohibition of leaven during this feast. Now it appears quite certain that it would be at variance with the natural order of things, which this passover was intended to keep the Israelites in mind of, for wine to have been a part of it. But admitting for the moment that it did, and that leaven did apply to wine, in this instance it can be taken, and correctly too, to teach the very reverse of condemnatory to leaven. In this feast un- And the Plebiscite. ?t leavened bread was expressive of the sadness and heaviness of heart caused by their grevJous afflic- tion under the EjJ^yptian taskmasters. It was the result of their being led by the corrupt unleaven- ing forces of falsehood and pride, which had pro- duced division in the selling of Jo>^ .ph. But after- wards, humbled and influenced by the incorrup- tible leavening principles of truth and right, united under God's counsels, they became a courageous people, achieving victories which made their ap- proach a terror to other nations. So that the very reverse of what prohibitionists teach from this: standpoint exists, viz., that leaven signifies in- corruption not corruption. The true lesson taught here is the importance of immediate action. Had the Israelites have waited for their bread to rise,. Pharoah and his hosts would have prevented their escape. This important principle is seen in Peter, James and John, who, when called by Christ, straightway left their nets and followed Him. On the other hand, Lot's wife, having an undue S2 License, Prohibition," regard for the things of the world, in looking back was lost. The bitter herbs, symbol of the reproach, scourging and reviling tyrrany cf their cruel op- pressors, unite in memorizing their painful con- dition of slavery in Egypt. We see in them a pre- figuring of that part of Christ's life in Gethsemane, bearing the world's sorrow and the bitter cup of the world's reproach, which Christ in His agony sought if possible to pass from Him. Wine, the drink of freedom and of gladness, had no place here as regards the Israelites, for they were slaves, and, as such, fled from before iheir enemies, from whose power the Almighty Arm of Cod protected them. Contrast this with Abraham, who, by a strategic flank movement, overcame the five kings of Elam and recaptured Lot, prefiguring Christ's victory over the powers of darkness, and the recaptivating of man. After this Abraham was met by Mel- chisedec with bread and wine. And the Plebiscite. $i Contrast also Christ's kingly endurance of suf- fering of body and spirit, in the pains and indigni- ties of a concentrated cruelty, and His overcoming the same by a love so pure and true that the most hardened cannot look into it but to be softened and subdued into gentleness and love also. Victories obtained by natural forces of godly and kingly courage, such as are presented in these two cases, may be appropriately celebrated in wine. But to celebrate by the use of wine an escape of an army protected by miracle or supernatural power, they being passive, seems altogether inappro- priate. The scriptural institution of the passover ( Ex. xii.) moreover, does not mention wine as a part of the service, nor do anyof the nt:\jerous references, except that of Luke in his gospt;!. This conflicts with the records of Matthew and Mark ; but these two witnesses, apart from the question of inspir- ation, being Jews, are more reliable. Nor must we omit to take into consideration the fact that in the 54 License, Prohibition, institution wine is not named. (See Luke xxii. i8 ; Mark xiv. 25 ; and Matt. xxvi. 29). Luke sets forth Christ as saying-, at the time of partaking the passover, " I will drink no more of the fruit of the vine, until I drink it new^ in my Father's Kingdom." Matthew and Mark r<;port Christ as saying it at the time of the institution of the Lord's Supper', and therefore after the feast of the passover had been finished. Here is a question certainly deser- ving investigation. We are aware from the records traditional of the custom of using wine at the pass- over. The question may be asked : Is Luke's ar interpolation? Was it scriptural ? Another proof of prohibitionists being in co-^flict with God's authority in claiming that fermented drinks are poison is seen in Deuteronomy, the four- teenth chapter of which specially instructs, re- garding clean and unclean food. It is, therefore, most important regarding drink. In it we read of ■God giving information as to the appointment of * * And the Plebisciter 55 •I* • places for the rflFering of sacrifices. His com- mands are, " If the said place be too far for thee, so that thou art not able to carry it, which the Lord thy God shall choose to set his name there, then thou shalt turn it into money, and thou shalt bestow the money for whatsoever thy soul desireth, for oxen or sheep, or for wine or for strong drink, or tor whatsoever thy soul asketh of thee : and tiiou shalt eat there before the f.ord thy God : and thou shalt rejoice, thoi ul thine household." The question here is, whai ing before the Lord but asking God's blessing upoo vvhat we eat and drink ? Another question is : Seeing it is right to ask God's blessing upon the temperate use of strong drink and rejoice in the sight of God no matter to what extent it is abused ; who, we ask, in the face of this right of choice in God's per- missive law, dare prohibit it ? The evils of sla\ cry in theSouthern States, brutal and abhorrent as they were, were insignificant compared to the slave-driv- ing machinery of the license law. In its orgin it was, ?6 License, Prohibition, as we have seen, an invention of the evil one. In sympathy with the advocates of prohibition, we feel as every reasonable man must feel, that it should be abolished. Yet we do not want to substi- tute for Satan's license, Satan's prohibition. How many, alas ! how many license themselves to teach contrary to God's plain commands, made known by his beloved Son, to the few who truly and rev- erently regard the overwhelming importance of neither adding to nor taking from the truths found- ed by the Holy Spirit. Yet because of this, and that so many are deluded into an mtoxicated and notional happiness of a false security, how deplor- able would be its prohibition ! A thousand times we would say, let Christ be preached of contention rather than not at all. Under the head of the phrase, '* strong drink," in my family Bible dictionary, I read the following, ** Beer, which was largely consumed in Egypt under the name of Zythus, and was thence intro- duced into Palestine. It was made of barley. ■f f . f And the Plebiscite. r? Certain herbs, such as lupine and skirret were used as substitutes for hops." This then is hkely to have been the *' strong drink " referred to. The abuse of these, as seen in the license law, makes- them appear utterly distasteful. So the misrepre- sentation of Christ made Him appear the same,, and He was cast out of the city. The French nation, disgusted with an apostate corrupt church,, went over to the extreme of infidelity. Let us not judge anything by its abuse, by its appearance^ but judge righteous judgment. Paul, the inspired ambassador of the Kingdom of truth, esteemed it good and acceptable to voluntarily renounce wine if it caused a weak brother to offend (Rom. xiv.. 21). But he also stood by the law of liberty in the right of free choice found in the words ; *' Let no man therefore judge you in n'cats or in drinks "* (Coll. ii. 16). But he also cautions against taking, wine in excess (Ephes. v. 18). • The temporal requirements of the Christian,, given by the apostles in counsel, held at Jerusalem, ^8 License, Prohibition, directed by the Holy Spirit, were thus expressed by the president, James. *' Wherefore my sentence ■is, that we trouble not them, which from the Gentiles arc turned to God : but that we write unto them that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." But not a word about strong wine or strong drink, although drunkenness was not uncommon then as now, as the exhortary ap- peals in the epistles show. Paul's admonition to the Gt^Uacian church, and his rebuke to fallible Peter, in their adding circumcision to the simple gospel, 's equally applicable to prohibition. But it will not do to remain inactive in the face of so much suffering caused by laws based upon selfishness ; to harden our hearts like Pharoah, and enjoy a life of luxury and ease, at the expense and regardless of the sorrow of the many. To wilfully shut our eyes to human necessity will •only, ere long, launch us in a Red Sea of infamy and destruction. '^\ 1 And the Plebiscite. 59 i[ The true remedy and regenerating force means the linking of a false individuality of pridti and selfishness, founded upon privileged and presump- tive absolutism, heard in the claims so often ex- pressed, *' of that which is my own, I can do what I like with." Moses, in losing his life as a ruler in Egypt, att.iined a nobler individuality by choosing to suffer with the wrong and oppressed. In the honor he then received from God and the gratitude of the people, the momentary and passing pleas- ures of sin and worldly honor are indeed paltry. The reward of this self-denial is the eternal con- ciousness of having been a medium in winning men from a state of slavishness to a state of kingly self-government. Again, true absolutism, surrounded by myriads of pure spirits eager to render him service, Christ laid aside with all the glory and honor pertaining thereto. He made Himself of no reputation, be- came a co-worker with humble, plain fishermen, and instructed them in the principles of a national- 60 License, Prohibition, ism which united all classes into one dignified brotherhood, temporal and spiritual. In Acts, chapter iv. 32, it is seen that the citizens of this, the highest standard of true self-government known, and which is to be perpetuated in heaven, were all of one heart and one mind, resulting from the love they had to Him who was their head. There was no false authority, no dissent from His simple commands. Each one's interests were naturally assimilated in the whole, yet free, form- ing a commonwea?*^!!. This spirit is happily be- coming manifest now in the world. And the Plebiscite. 61 , CHAPTER VI. WHAT IS THE REMEDY ?-A TRUE NATIONAL- ISM -PERTINENT QUESTIONS FOR PRO- HIBITIONISTS -THE COMING MILLENNIUM. The question of questions, once asked by Pilate, *' What is truth ? " was never, in the history of the world, more appropriate than now, with regard to the remedy for our present evils. Intellectual- ism in theology will not do. Man is a three-fold being — spiritual, intellectual and physical. The true redeeming power of our prophetic vision is a nationalism that will not only instruct in the right direction of the wonderful faculties contained in this triunal organism, but will also provide for a reasonable and just enjoyment of the same ; otherwise they will seek untoward paths of their own, and these grand and noble affections will run riot, misguided by a sordid money power. Viewing the life of the people to-day, we see the 62 License, Prohibition, price of labor decided, not by law, but by an ir- responsible despotic power, without the right of appeal, and to which necessity compels submission. The people, also, have to pay toll so frequent, direct and indirect, for what they receive of goods, that, in many cases, they have barely sufficient for even the necessities of life. What wonder that many deny themselves these, and seek solace in inebriation? But for these untoward conditions, how many lives might otherwise be examples of nobleness and goodness ? When we consider that wealth, sifted down to its true source, is due to the provisions of nattire and the industry of the people, and then view the pyramids of wealth in the amassed fortunes due to privileged laws or conditions — pampered luxury on the one hand, and cold and nakedness on the other — we ask, how long, how long ? The answer, from the history of the past, affirms that the Red Sea danger line of a retributive justice is not far distant, unless a change is made. And the Plebiscite. 6? The text of the matter is, that inasmuch asChrist, standing before Pilate, was the embodiment of truth, and therefore a complete answer to his question : so also a nationalism founded upon the pure example and teaching of His (Christ's) life, can alone constitute an infallible remedy for these present evils. We shall then have His personality brought before us, reflected in His followers, forming a miniature nation, and the words, "Thou that preachest to another. Thou shalt not steal, dost thou steal ? " Prohibitionists have, from platform, pulpit, and press, condemned the license system. Let us ask these Prohibitionists a few questions : 1. Is there such a thing as licensed preaching, where human theology and divine revelation are poured out to thirsty souls, intoxicating them with a false hope and a delusive joy ? 2. Is there such a thing as spiritual drunkenness, condemned by the word of God ? 3. Are" there any spiritual ideal Christs founded ^4 License, Prohibition, upon creeds ; and does the worship of these con- stitute idolatry, the same as that of the worship of a material god ? 4. Does the Babel of contradictory creeds now existing, towering heavenward, find their proto- type m the confusion of tongues ? 5. Is not the temporal life of any people a re- flection or counterpart of the spiritual ? 6. Are universities breweries in a spiritual sense ? 7. Is not the history of one period repeated in another ; and do we not see to-day Christ in suflfering humanity nailed to a cross of agonizing conditions between these two evil forces ? •It is safe to affirm that Prohibitionists are, without exception, members or adherents of one •or other of the various churches of Christendom, They constitute an influential part of the nation. It is certain that no remedy would be good or ^practicable apart from the goodwill of the people to carry it out. Upon Prohibitionists, therefore, rests a grave And the Plebiscite. 65 responsibility in the acceptance or refusal of a government assuring safety from all evils. These things considered, the next question is, What does the word Church mean ? We find it is derived from the word, Ecclesia. This word means, iii the original and scriptural sense, *' The called out ones," a chosen generation, a royal priesthood, an holy nation, a peculiar people, rendering obedience to one master only, the Christ of the Scriptures, who taught that it was wrong to assume to be or to call any man father or master in a spiritual sense. In the Ecclesia ot the Christ of the Apostles, the titles of to-day, requiring a servile obeisance, were not to be found ; but a spirit of self-abnegation, generating a pure, smcere feeling of brotherly re- gard, in practice recording that wealth due to the provisions of nature and industry should be attained and enjoyed equitably by all. The conquests they acheived were not by seeking legislative favor, nor with swords and guns, but by appeals to the af- 66 License, Prohibition, fections and reascn, ii presenting and expounding the facts of majesiv and grandeur in the life of Christ, God in man, and suffering for the same. The voice of the Spirit which directed and con- trolled the miniature national life herein contained, as also that of the Mosaic history, teaches that the Prohibitionists with their powerful influ nee (who have in solemn conference acknowledged the invalidity of division) should join in setting- aside spiritual and intellectual pride in the broad way of any church. In sincerity and truth they should seek the narrow way symbolized in the words, One Faith, One Lord, One Baptism. Then Government control and direction, in the interests of morality and temperance, would na- turally follow. Then all kinds of intemperance and self-indulgence would be shamed out of sight. The history of the Christian nation herein re- corded, of the Mosaic history, and the days of in- nocence of our first pr.rents, all of peace and blessed- ness, with but one authority and head, the Divine, And the Plebiscite. 67 all accord thi'i to be the only true reg^enerative force. The battle of rightful authority and the over- I* throw of presumptive authority at the Red Sea, as also that of the cross, are solemn warnings to all, but in an exceptional manner to Prohibitionists. Will they not remember the Pharisees, custodians of the sacred oracles ? Those oracles taught them regarding Him who was the way, the truth, and the life. In pride of spirit those Pharisees of old excited the people to ridicule and to reject the Christ. Was it not a strange paradox that by a seeming great victory those Pharisees brought upon themselves an overwhelming and humiliating defeat ? Will Prohibitionists not reverse this history with regard to themselves? Will they not aid in raising the blood-stained royal standard of truth and righteousness, upon which is written in pure letters of white, Glory to God in the highest and on earth peace, good will toward men ? Such action would inaugurate the greater refor- mm 68 License, Prohibition, mation, the golden age ot the millennium. But to attain this, in the words of Dr. Holland, " The age wants heroes — heroes who shall dare To struggle in the solid ranks of truth, To clutch the monster error by the throat, To bear opinion to a loftier seat. To blot the error of oppression out, To lead a universal freedom in." tion, Sut to /■ re ' 1 * ■-/ iiHiiK / ■ i S|J '■ , - - Hi