Seventh-day Adventist Missionary Society · Oakland, California · Apr 21, 1881
General Articles.
By Mrs. E. G. White
THE SIN OF ACHAN.
BY MRS. E. G. WHITE.
Soon after the conquest of Jericho, Joshua determined to take possession of Ai, a city about ten miles farther north. Accordingly, chosen men were sent to visit this place to ascertain the number of its inhabitants, and the strength of its fortifications. The spies returned with the tidings that the city contained but few defenders, and that a small number of the Hebrew host could easily overthrow it.
The great victory which God had gained for them had made the Israelites self-confident. Because the Lord had promised them the land of Canaan, they felt secure, and failed to realize the necessity of putting forth every effort in their power, and then humbly seeking for divine help, which alone could give them the victory. Even Joshua laid his plans for the conquest of Ai, without seeking by earnest prayer to obtain counsel from God.
The congregation of Israel had begun to exalt their own strength and skill, and to look with contempt upon the inhabitants of the land. Jericho had been marvelously overthrown, and an easy victory was expected at Ai. Hence three thousand men were considered sufficient to make the attack. The Israelites rushed into battle, without the assurance that God would be with them. They were unprepared for the determined resistance which they met, and, terrified by the numbers and thorough preparation of their enemies, they turned and fled. They were hotly pursued by the Canaanites, and thirty-six of their number slain.
This unexpected defeat brought grief and discouragement upon the whole congregation of Israel. Joshua looked upon their ill-success as an expression of God's displeasure, and in deep humiliation he fell to the earth upon his face before the ark. The elders of Israel united with him in this act of self-abasement, and dumb with astonishment and dismay they remained in this position until the even. Then Joshua presented the matter before the Lord in earnest prayer:—
"Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth; and what wilt thou do unto thy great name?"
Joshua manifested a true zeal for the honor of God, yet his petitions were mingled with doubt and unbelief. The thought that God had brought his people over the Jordan to deliver them up to the power of the heathen was a sinful one, unworthy of a leader of Israel. Joshua's feelings of despondency and distrust were inexcusable in view of the mighty miracles which God had wrought for the deliverance of his people, and the repeated promise that he would be with them in driving out the wicked inhabitants of the land.
But our merciful God did not visit his servant with wrath because of this error. He graciously accepted the humiliation and prayers of Joshua, and at the same time gently rebuked his unbelief, and then revealed to him the cause of their defeat:—
"Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed; neither will I be with you any more, except ye destroy the accursed from among you."
Israel had sinned; and as their chief magistrate, Joshua had a work to do to search out the guilty one, and put away the sin from the congregation. Instead of concluding that the Lord had brought upon his people defeat and ruin, Joshua should rather have made diligent inquiry if all Israel had been faithful to their covenant with God.
The Lord had wrought wondrously for his people. It was not their skill or valor that had overthrown the mighty walls of Jericho. The power of the Lord of hosts had given them the victory. That city might be regarded as the first-fruits of Canaan, and hence was to be wholly devoted to the Lord. The only advantages which the people were to gain from their success were the destruction of their enemies, and the control of the country. Therefore they were forbidden to appropriate any of the spoils. The gold and silver, with the vessels of brass and iron, were to enrich the treasury of the Lord. Besides these, all the wealth of that great city, with every living creature, was to be utterly consumed with fire. Should any Israelite venture to reserve a portion of the spoils, the curse which rested upon Jericho would surely fall upon him.
Here the Lord gave expression to his abhorrence of idolatry. Those heathen nations had turned from the worship of the living God, and were paying homage to demons. Shrines and temples, beautiful statues, and costly monuments, all the most ingenious and expensive works of art, had held the thoughts and affections of the veriest slavery to Satanic delusions.
The human heart is naturally inclined to idolatry and self-exaltation. The costly and beautiful monuments of heathen worship would please the fancy and engage the senses, and thus allure the Israelites from the service of God. It was to remove this temptation from his people that the Lord commanded them to destroy those relics of idolatry, on penalty of being themselves abhorred and accursed of God.
When Joshua was appointed as the leader of Israel, all the people entered into a solemn covenant to be loyal and obedient. They assured their leader,—"All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of a good courage."
Yet in spite of all this, and upon the very occasion of a most glorious victory, one man in Israel ventured to transgress the command of God. When Achan saw among the spoils a magnificent Babylonish robe, his cupidity was aroused. Conscience was silenced with the plea that the richly adorned garment was too costly to be consumed, and he hastily rescued it from the flames. One step in transgression prepared the way for another, and he next appropriated the gold and silver which should have gone into the treasury of the Lord. The things which God had cursed, Achan eagerly gathered as a precious treasure, and secreted them in his tent. No human eye saw the act, but the eye of God was upon the sinner, and marked his transgression. No human voice was raised to testify against him, but God became his accuser, and appointed him to utter destruction.
Achan had fostered covetousness and deception in his heart, until his perceptions of sin had become blunted, and he fell an easy prey to temptation. Those who venture to indulge in a known sin will be more readily overcome the second time. The first transgression opens the door to the tempter, and he gradually breaks down all resistance and takes full possession of the citadel of the soul. Achan had listened to oft-repeated warnings against the sin of covetousness. The law of God, pointed and positive, had forbidden stealing and all deception, but he continued to cherish sin. As he was not detected and openly rebuked, he grew bolder; warnings had less and less effect upon him, until his soul was bound in chains of darkness.
There are many Achans among the professed people of God to-day. They have become so familiar with sin that they no longer perceive its heinous character. If just retribution should be visited upon all who are guilty of sins similar to that of Achan, how would the numbers in our churches be lessened! God's eye is upon the sinner, and a righteous Judge will in no case clear the guilty.
The history of Achan teaches the solemn lesson that for one man's sin, the displeasure of God will rest upon a people or a nation till the transgression is searched out and punished. Sin is corrupting in its nature. One man infected with its deadly leprosy may communicate the taint to thousands. Those who occupy responsible positions as guardians of the people are false to their trust, if they do not faithfully search out and reprove sin. Many dare not condemn iniquity, lest they shall thereby sacrifice position or popularity. And by some it is considered uncharitable to rebuke sin. The servant of God should never allow his own spirit to be mingled with the reproof which he is required to give; but he is under the most solemn obligation to present the word of God, without fear or favor. He must call sin by its right name. Those who by their carelessness or indifference permit God's name to be dishonored by his professed people, are numbered with the transgressor,—registered in the record of Heaven as partakers in their evil deeds.
A deplorable state of coldness and backsliding exists in the Christian world to-day. The Spirit and power of God seems in a great measure to have departed from his professed people, and the enemy of truth rejoices at their weakness and defects. Infidelity is lifting its proud head, and denying the evidences of Christianity, because of the sins existing among professed followers of Christ. Many who are zealous for the honor of God, feel that he has indeed hid his face from them, but, like Joshua, they are more ready to complain of God than to make diligent search for the sins which have shut out his blessing.
There is need of earnest work to set things in order in the church of God, and it is fully as essential to do this work as it is to preach or to pray. If we would enjoy the favor of God, we must search our own hearts and lives to see if we are not cherishing that which God has cursed. Is there not some unlawful gain placed with our own possessions? Have we robbed God by retaining the portion which should be appropriated to his treasury? Have we withheld from the poor the means which God has given us to supply their necessities?
While we profess to revere and obey God's holy law, are we keeping the first four commandments, which require us to love God supremely? Are we keeping the last six, which teach us to love our neighbor as ourselves? Is there not a cause for our great spiritual weakness, for the lack of fervency and grace and power in preaching God's word? Do we not encourage sin, by failing to meet it with plain and pointed reproof? We may have the clearest understanding of God's word, we may make a high profession of godliness, yet if injustice or iniquity is concealed among us, we need not wonder that our souls are dry and fruitless as a withered branch.
The love of God will never lead to the belittling of sin; it will never cover or excuse an unconfessed wrong. Achan learned too late that God's law, like its author, is unchanging. It has to do with all our acts and thoughts and feelings. It follows us, and reaches every secret spring of action. By indulgence in sin, men are led to lightly regard the law of God. Many conceal their transgressions from their fellow-men, and flatter themselves that God will not be strict to mark iniquity. But his law is the great standard of right, and with it every act of life must be compared in that day when God shall bring every work into judgment, with every secret thing, whether it be good or evil. Purity of heart will lead to purity of life. All excuses for sin are vain. Who can plead for the sinner when God testifies against him?
Through divine grace, all men may live in harmony with the requirements of God's law. It is not enough that we have not blotted the page of life with revolting crimes; unless the record bears witness of noble deeds, of self-denying efforts to save not only our own souls but the souls of others, we shall be found wanting.
The spirit of hatred against reproof is steadily increasing. It is considered uncharitable to deal plainly and faithfully with the erring. Sin is glossed over, and thus blindness has come upon souls until it is impossible for them to discriminate between right and wrong, between sin and holiness. Many have closed their ears to reproof, and hardened their hearts against every influence which would set their sins before them.
We repeat, God holds the church responsible for the sins of its individual members. When coldness and spiritual declension exist, God's people should put away their pride and self-confidence and self-exaltation, and should come to the Lord in sorrow and humility, not charging him with injustice, but seeking wisdom to understand the hidden sins which shut out his presence.
Those who have the true love of God in their hearts will not teach that sin should be handled with gloved hands. The words of God to Joshua contain a solemn lesson for every one who professes to be a follower of Christ,—"Neither will I be with you any more, except ye destroy the accursed thing from among you."
(Concluded next week.)*
Before the evening shades appear,
Before the night of death draws near,
The smallest service for your Lord
Can never lose the sure reward.
Though late, still hear the Master say,
The eleventh hour receives its pay;
Then what thy hand doth find to do,
Delay not, but at once pursue.
STRENGTH.
By Marianna Farningham
BY MARIANNA FARNINGHAM.
"Give thy strength unto thy servant."—David.
WHAT is the work that I have to do?
It is strange, new work. I cannot see
Whence the strength shall come that I may pursue
The difficult tasks that are given to me.
If it were but the rich, ripe, summer days,
Among the vines I might work and sing,
Gathering fruit for the Master's praise,
Offering treasures to the King.
But what can I do among winter snows,
When the ground is hard, and the fields are bare,
And my heart cries out for a dull repose,
And rest, and ease, that are free from care?
Father, where should thy weak ones go
But unto thee, who art good and strong?
So I wait in my weakness thy will to know,
And for the strength I have tested long.
And yet it were easier far to do,
Than it is to bear, as the days go on:
Only the Strongest can help me through,
As he always helped in the days by-gone;
For the clouds are gathering heavily
Over the tops of the distant hills;
But I know that the storms that threaten me,
Can only come as my Father wills.
Give me thy strength, O Lord, I cry,
Strength to suffer or work for thee;
Strength for the tempest that draweth nigh,
However mighty its wrath may be.
I am not sorry to be so weak,
If thus my Father be glorified;
Only give me thy love to speak,
And be the shadow in which I hide.
THIS GENERATION.
By Wm. Penniman
BY WM. PENNIMAN.
(Continued.)
THERE never was an age when boasting and blasphemy were so much manifested as the present. Only a few weeks ago the Christian Herald recorded the case of a man in Dakota who said he would build a stone barn so strong that the Almighty could not throw it down. It was a very massive, strong building; yet the next cyclone that came along threw it down so that there was "not one stone left upon another." A few years ago the Land Owner, a Chicago paper, said: "There has been but one parallel to the mighty creation recorded in Genesis, and that is the rebuilding of Chicago in twelve months. That God made the world in six days by the exercise of divine power, is a no greater marvel than that man has erected three thousand stone and brick structures, a majority of them as costly and massive buildings as the world can boast, in three hundred working days." Should mortal man try to make his works appear as wonderful as God's? It is blasphemy. If the writer did not mean it, he should not have said it. These are only a couple of the many cases which might be given.
It is generally true in these times that parents obey their children instead of the children their parents, hence "disobedience to parents" is another marked sin of this day, and it has been, or can be, shown that not only the sixteen sins which Paul mentions, but even sixteen times sixteen in their different phases and classifications, are prevalent.
Those who know anything of the great Advent movement in the past, or at the present, even if their eyes are only half open, have seen a striking fulfillment of 2 Pet. 3: 3, 4, which reads: "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation."
It has been our object to condense as much as possible and yet try to do justice to the subject by not leaving many stones of proof unturned. But here it may be well to remove objections which may arise, to show what is meant by "last days," etc. Adam Clarke in commenting upon the words "last days" in 2 Tim. 3: 1, says: "This often means the days of the Messiah; but the phrase may mean any future time near or distant." It is the opinion of Macknight that the phrase "last days" in 2 Pet. 3: 3, differs in meaning from what it is elsewhere, and that here it means "the last part of the days of the world's destruction." Says the objector, It was declared in the days of the apostles, that the "end of all things is at hand," that "the Judge standeth before the door," and that "surely I come quickly." Such language as the preceding generally comes in after the prediction of some event which has its fulfillment on or near the end of time; and yet, to take the objector on his own ground, if the end of all things was then at hand, where are we now in the stream of time after the lapse of eighteen hundred years?
Sir Isaac Newton, who was learned in the Scriptures, thought that the phrases, "the last days," "the last times," "the latter times," refer almost exclusively to the winding up of the Christian dispensation. He asserts: "It will signify but little in one sense whether the prophecy of 2 Tim. 3: 1 were especially intended for these days; it will be manifest that perilous times are impending; that the nations of Christendom are given to hardness of heart, and that wrath is about to fall upon them." Neander, a learned German theologian, thought that the signs and events connected with these phases would multiply and become more and more prominent till the close of time. Dr. Robinson, in his Greek Lexicon, makes the phrases "last days" found in Acts 2: 17, and in Heb. 1: 1; "last times," in 1 Pet. 1: 20; and "last time," found in Jude 18, and 1 John 2: 18, refer more particularly to the period in which the sacred writers lived, or to the period adjacent to the first coming. But such expressions as "last days," in 2 Tim. 3: 1; James 5: 3; 2 Pet. 3: 3; and also "last time," in 1 Pet. 1: 5, he makes refer to later times before the second coming of Christ. The phrase "latter times" is found but once in the New Testament, and that in 1 Tim. 4: 1: "Now the Spirit speaketh expressly that in the latter times some shall depart from the faith." Macknight renders this expression, husterois kairois "future times," a different phrase from that in 2 Tim. 3: 1: eschatais hemerais "latter days." Paul does not give us any evidence that any of the characteristics of the "latter times" had appeared in his day; therefore, as the expression here does not mark a time near, we come to the unavoidable conclusion, from the etymology of the words, that these signs of the latter times were yet to come, and are even now being wonderfully manifested.
We have hitherto only alluded to the political and warlike aspects of the world. The political condition of the globe is just as ominous now as it was in 1851, when Hon. Rufus Choate, looking out upon it, used the following striking language: "It has seemed to me as if the prerogatives of crowns, and the rights of men, and the hoarded up resentments and revenges of a thousand years, were about to unsheath the sword for a conflict, in which blood shall flow, as in the Apocalyptic vision, to the bridles of the horses, and in which a whole age of men shall pass away, in which the great bell of time shall sound out another hour, in which society itself shall be tried by fire and steel, whether it is of nature and nature's God or not." Since these prophetic words were uttered, it will be seen by reference to Lyman's Historical Chart, that all of the leading nations of Europe have been, more or less of the time, engaged in war and in warlike preparations. The war of the Crimea, the Franco-Prussian, and the great American conflict have all happened since 1851. Lord Brougham, in a speech in the British House of Parliament, in 1857, used the following significant language: "The existing aspect of the political world is surrounded by an impenetrable fog. There is not a throne on earth secure from the trammels and rivalry of others, single or in combination. Shadows portend a mighty and general revolution in monarchies and republics. And whether these are to be overturned to a permanent reconstruction, or to give place to a universal dynasty, God only knows."
What wonderful changes have been made on the map of Europe since the preceding words were spoken. If political seers on both sides of the Atlantic can predict with such certainty the gathering clouds of war and commotion, should not the student of prophecy or the watchmen on the walls of Zion, by the aid of the "sure word," and the Spirit of God, know something of the events coming upon the doomed world, and sound the alarm? By "a universal dynasty" or government, which Lord Brougham thought would succeed the governments of this world, he probably meant an earthly government. But instead of this it will be the universal kingdom which the "God of heaven" will set up. We read (Dan. 2: 44) "And in the days of these kings* (or kingdoms, the remnants or ten kingdoms into which the Roman empire, — the fourth universal kingdom, — was divided, and which have not yet passed away) shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Such is the kingdom for which the faithful and enlightened children of God in "this generation" are looking.
A writer in the Christian Herald, of Jan. 6, 1881, speaking of the "Prophetic Prospect for 1881," says: "What is known in Europe as the 'Eastern Question' has not advanced one step toward a solution since the beginning of 1880. The succession of the Liberal Government in England, to which many people looked for a speedy settlement of Turkish difficulties, has been followed by no measure of consequence in that direction. Matters seem to be standing still until the development of God's further purposes. There is no prospect whatever of an improvement in the financial condition of Turkey, and without such an improvement there can be no change for the better in its administration. Meanwhile, the insurrectionary spirit excited in the subject populations by the late war gives safe promise of another outbreak at no distant day; and that will call for, or lead to, the armed intervention of some of the great powers of Europe, with the usual danger of a war between those powers themselves. The imagination palls at the thought of the next European war, for which twelve millions of armed men are kept waiting in silent mockery of the hope that the reign of peace is in a fair way to begin upon the earth."
183A few days ago one of the daily papers, not overwell versed in the Bible, but with a shrewd practical view of the condition of public affairs, wrote as follows: "The world has never yet seen a war on a natural scale. There have been, as in 1812–14, many armies, and those numerically as well as otherwise formidable, engaged simultaneously on one theater. In 1820 the Germans employed several large armies, and the French, too, made considerable levies. But all the conditions of war are different from what they were in the Napoleonic era, and since 1870 several nations have turned, or are turning, almost their entire population into soldiers. When war occurs again among the great continental powers there will be such a sight presented as never was seen before. There will be in the first line a chain of armies furnished with superb material; in the rear will be the reserves of trained troops exceeding in number the biggest armies of former times; and these reserves will rest on a succession of strong fortresses and intrenched camps held by enormous garrisons." After noticing difficulties and perplexities in other parts of the earth, the writer concludes as follows with the United States: "Before concluding these observations on the civil and political indications of the new year, we will remind our readers that the past year has been signalized on our own continent by an official protest of the United States Secretary of War against the defenseless condition of our sea-coast, and against the short-sightedness of letting our fortifications and munitions of war fall far behind the standard required to meet the armaments of European nations who may one day be our enemies." Is not this the beginning of an apprehension that America may not be able to keep out of the national convulsions that are to precede the coming of the Lord?
Prof. George P. Fisher, D. D., LL.D., in an article in the Independent, of September 9, 1880, entitled "Something for The Presbyterian Council to Consider," declares: "It is bad enough for savages to know no other resort, in case of discord, but the crude arbitrament of force. It is shameful enough that civilized nations, which had never learned from Christ the sacredness of man and the law of love, should have sought for dominion and glory in war and conquest. But that the foremost nations of Christendom should still equip great armies, and hold them in readiness for the work of death, in an age of enlightenment like the present, is passing strange. There are ecclesiastical bodies from time to time, and delivering their judgments on more or less weighty matters of doctrine and duty. Why have they nothing to say, and no measures to recommend, for the purpose of removing and preventing crimes, the enormity of which no language can adequately depict? Why, a tithe of the cost of the military institutions in Christendom for a single year would support Christian preachers in every portion of the globe, and carry the Bible to every town, and hamlet, and habitation on earth. What Christian people are doing for the evangelizing of the world is as nothing, it is the dust in the balance, compared with what they are doing every month and every day in providing the means of destroying one another. Verily the reign of righteousness and love seems to be far distant."
When will the people wake up to the fact that we are living in the last days? When will they look through the telescope of God's word that they may see the wondrous things which he is doing in these times? Alas! the great mass of professors and non-professors, like the disciples of Gallileo, refuse to look through the telescope for fear they will see the stars. They will even sound the peace and safety cry when the drums of war are beating, and the trumpet sounding that is to seal the doom of the world. The most astonishing facts in regard to war preparations, increase of crime, increasing worldliness of professors, etc., will not cause the mass to give up the pet dogma of the world's conversion, but hopeful to the last, they cling to the delusive phantom, seeming to think something will turn up which will bring about the good time. What is the lesson that we are to learn from these events? Can we not learn that there is a "sure word of prophecy"? Can we not take warning from the history of the past, and prepare for the future? When we see the dealings of God with the Jews for rejecting and crucifying Christ, fulfilling upon them their own words, "his blood be upon us and our children," and when we see the hand of God through the long 1260 years of suffering, we may learn that God is sure to punish the guilty unless they repent, and that the affliction which is brought upon his people is not in vain. We have now comparatively but little time in which to make our escape, and if we heed the warning we shall be saved just as surely as the disciples or Christians were at the time of Jerusalem's overthrow. Luke says (21: 18): "There shall not an hair of your head perish." This denotes that their salvation would be perfect. Luke further adds, "In your patience possess ye your souls." This language teaches that as the people of God were called upon to endure and exercise great patience in the time of these troubles, if they endured to the end they would be saved. Doddridge says, "By the special providence of God, after the Romans under Cestius Gallius made their first advance toward Jerusalem, they suddenly withdrew again in a most unexpected and indeed impolitic manner, at which Josephus testifies his surprise, since the city might then have easily been taken. Here was a providential signal for the Christians to flee. Christ had told them when to flee, and then they had the opportunity; improving this, they fled to Pella in Perea, and to other places beyond Jordan, and there is no evidence that a single Christian perished in Jerusalem." (See Eusebius' Hist. Eccl. Lit., 3, ch. 6.) We are now living in perilous times, in times in which the people are required to exercise patience. "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14: 12. The great time of trouble is before us, and as we draw nearer to it, still more endurance and patience will be needed; but the word of the Lord says (Dan. 12: 1), "And at that time thy people shall be delivered, every one that shall be found written in the book."
(To be Continued.)
THE PRESENT STATUS OF MORMON POLYGAMY.
By Mrs. A. G. Paddock
TRANS-CONTINENTAL tourists who stop over at Salt Lake for a day or two, express the utmost surprise when we tell them that polygamy, instead of being on the decline, is not only entrenching itself in Utah, but spreading into adjoining States and Territories. It seems to be a generally received opinion throughout the United States, that polygamy in its worst form is a thing of the past; but a few months' residence in Utah, and, above all, a trip through the outlying settlements, will convince any one that the contrary is true.
Even in Salt Lake, where we have a non-Mormon population of five thousand souls, six Christian churches, and as many mission schools, a court presided over by Federal judges, in session during the greater part of the year, and a large number of Government officials resident among us, polygamous marriages are constantly taking place. It is probably true that Mormon wives make more opposition now than formerly to the introduction of plurals into the household, but their opposition avails nothing. In the "Revelation on Celestial Marriage," the following paragraph occurs:—
“It shall be the duty of a woman to give other wives to her husband, even as Sarah gave Hagar to Abraham, but if she refuse, it shall be lawful for him to take other wives without her consent, and she shall be destroyed for her disobedience.”
In former days it was an easy matter to “destroy” a first wife who manifested a rebellious spirit. The ministers of Blood Atonement were swift and sure, and as the people were publicly instructed from the pulpit that if they saw one of their neighbors lying dead beside the way as they went home, they were to pass on and not concern themselves about the matter, no questions were asked when a disobedient wife was missing. At present the residence of Federal officials among us, the handful of troops at Fort Douglas, and the fact that we have railroad communication with the civilized portions of the country, make it less easy to dispose summarily of a woman who refuses to give other wives to her husband. Still, there are many ways in which she can be punished. No right of dower exists in Utah; consequently when a woman displeases her husband, he can sell the house over her head and turn her into the street.
A friend of mine, a woman who refused her consent to her husband's second marriage, was turned into the street in this manner when sick and helpless. The purchaser of the home, a relative of her husband, procured a writ of ejectment from a court presided over by a United States judge, and a United States marshal, not a Mormon, put her out of the house.
A neighbor of ours, a young man, himself the offspring of a polygamous marriage, made up his mind last fall that it was his duty to take a second wife. His first wife, though reared in the Mormon faith, is an intelligent and loveable woman, and bitterly opposed to polygamy. She has done everything in her power to prevent the desecration of her home, but without avail. A few weeks ago the husband was “sealed” to another woman, and it is probable that he wrung a reluctant consent from his wife, for she still occupies the home and is receiving a comfortable support, which would be withheld if she proved rebellious.
In this instance the wife has two little children, one of them a babe a few months old, and knowing that she could not prevent the second marriage, she doubtless thought it better to say she consented than to be deprived of a home and of the means of providing for her little ones.
A few Mormon women really believe that God has enjoined polygamy, and that if they rebelled against it, they would bring his curse upon themselves and their children. Others, not quite so strong in the faith, say that they fear the teachings of the priesthood on this subject may be true, and therefore they dare not oppose them; but by far the greater number are coerced into submission by their surroundings and by their own necessities and those of their children. Our local laws are framed and administered by polygamists, and as a matter of course are made to bear heavily upon those who oppose polygamy.
Our Territory is supposed to be a ward of Congress, and under the immediate supervision of that body, but the significant commentary upon the legislation of Congress in our behalf is furnished by the fact that out of the thousands of polygamists in this Territory only one has suffered the penalty of the law, and the evidence that secured his conviction was obtained almost by accident. On the block on which I live there is a family which represents polygamy three generations deep—father, children, and grandchildren all living in polygamy—and none of the family have ever been called to account for their infractions of the law, though the grandfather took some of his polygamous wives in Illinois nearly forty years ago. Under existing laws the second marriage ceremony, which takes place in the secret chambers of the Endowment House, constitutes the crime of bigamy. It is impossible to obtain proof of this crime, because it is witnessed only by Mormons who are bound to secrecy by their Endowment oaths. If the law could be so amended as to make the crime to consist in living in polygamy, it would be possible to convict and punish offenders—at least that is my opinion, though some of our Federal officials say it is impossible to execute laws which are opposed by nine-tenths of the population.—Mrs. A. G. Paddock, in Christian at Work.
Salt Lake City.
SECRET SOCIETIES.
The following words are reported from Mr. Moody on secret orders: "But says one, what do you say about these secret temperance orders?"
The same thing. Do no evil that good may come. You never can reform anything by unequally yoking yourself with unholy men. True reformers separate themselves from the world. 'But,' one of you say, 'you had one of them in your own church.' So I did, but when I found out what it was, I cleaned it out like a cage of unclean birds. They drew in a lot of young men of the church in the name of temperance, and then they got up a dance and kept them out until after twelve at night. I was a partaker of their sin because I let them get into the church; but they were cleaned out, and they never came back. This idea of promoting temperance by yoking one's self up in that way with ungodly men is abominable. The most abominable meeting I ever attended was a temperance meeting in England. It was full of secret societies, and there was no Christianity about it. I felt as though I had got into Sodom, and got out as soon as I could. A man rescued from intemperance by a society not working on Christian principles, gets filled with pride, and boasts about reforming himself. Such a man is harder to save than a drunkard.