THIS query was suggested while comparing the proposed religious amendment of the Constitution of the United States with the following from D'Aubigne's History of the Reformation, in which he speaks of the two branches of the work—that in Switzerland, which leaned upon the civil arm, and that in Germany, which relied solely upon the arm of the Lord:—
"If there is any doctrine that distinguishes Christianity from every other religion, it is its spirituality. A heavenly life brought down to man—such is its work; thus the opposition of the spirit of the gospel to the spirit of the world was the great fact which signalized the entrance of Christianity among the nations. But what its Founder had separated had soon come together again; the church had fallen into the arms of the world; and this criminal union had reduced it to the deplorable condition in which it was found at the era of the Reformation.
"Thus one of the greatest tasks of the sixteenth century was to restore the spiritual element to its rights. The gospel of the reformers had nothing to do with the world and with politics. While the Roman hierarchy had become a matter of diplomacy and a court intrigue, the Reformation was destined to exercise no other influence over princes and people than that which proceeds from the gospel of peace.
"If the Reformation, having attained a certain point, became untrue to its nature, began to parley and temporize with the world, and ceased thus to follow up the spiritual principle that it had so loudly proclaimed, it was unfaithful to God and to itself.
"Henceforward its decline was at hand.
"It is impossible for a society to prosper if it be unfaithful to principles it lays down. Having abandoned what constitutes its life, it can find naught but death.
"It was God's will that this great truth should be inscribed on every threshold of the temple he was then raising in the world; and a striking contrast was to make this truth stand gloriously forth. One portion of the Reform was to seek the alliance of the world, and in this alliance find a destruction full of desolation.
"Another portion, looking up to God, was haughtily to reject the arm of the flesh, and by this very act of faith, secure a noble victory.
"If three centuries have gone astray, it is because they were unable to comprehend so holy and solemn a lesson."
The above speaks for itself; and who, but those drunk with the "wine of Babylon," cannot see that the proposed religious movement is contrary to the spirit of the gospel, either as taught by its Founder or illustrated by its effect upon the hearts of men, whenever and wherever received. And do we not in this, have additional evidence of the fall of Babylon, and that the time is near for the formation of the image to the beast and the issuing of "unrighteous decrees" in the interest of those who substituted the traditions of men for the commandments of God? May God help us to "discern the signs of the times," and prepare for the solemn test. S. B. WHITNEY.
Infidel Self-Condemnation.
By Eld. R. S. Webber
WHEN we present to the people the evil effects of infidelity, the infidels usually attempt to shield themselves by flourishing before the world the lives and characters of apostate ministers, or hypocritical church members. But in this they condemn themselves. If a professor of religion steals, robs, commits adultery, or any other sin, they at once denounce him as a hypocrite; but why is he a hypocrite? Because the pure principles of Christianity demand him to live a pure and holy life, which he has not done; therefore, they call him a hypocrite, and thereby acknowledge that Christianity demands a pure and holy life. They condemn themselves by denouncing such a pure system. No one should blame them for condemning the hypocrite, but why should they condemn the perfect rule by which they measure his moral character? Would a wise carpenter condemn the rule by which he learned that the beam was too short for the building? —Eld. R. S. Webber.
THE TROUBLE IN THE CHURCH.
By A. L. Harvey
THERE was evidently trouble, and the parson heaved a sigh
As he glanced around the audience and caught the deacon's eye;
And the deacon gazed in wrath upon the leader of the choir,
While the latter looked the sexton through with mingled scorn and ire.
The little band of worshipers sat silently in dread
Of some impending evil, while the parson's silvered head
Sank low upon his withered hand. No sound the stillness broke,
Until, in tones subdued and sad, the good old parson spoke.
"My brethren, many weary years I've taught this little flock,
And tried to place them safely on the firm, unyielding Rock,
Through summer's sun, through winter's chill, through day and cheerless night,
I've striven to serve my Master, and lead my sheep aright.
"When first I came among you, there was lightness in my tread;
The snows of eighty winters had not drifted o'er my head.
This withered hand was strong and firm; this brow as smooth and fair
As any, ere the hand of time had left its traces there.
"You did not come and tell me then that I was growing old,
And that a younger man, perhaps, could better guard the fold,
You did not say my eye was dim, my voice could scarce be heard,
And that I was no longer fit to preach my Master's word!
"'Tis true my hand is tremulous, my voice is weak and low,
And years have circled round my head, and left it white as snow;
But do you think, my brethren, that my heart is altered too—
That time has withered it, until there is no place for you!
"And now—O brethren! when I think of hours that I've passed here,
Where heaven and earth and all mankind grew nearer—doubly dear;
This little church, the only spot this world can hold for me,
I ne'er must look upon again—these faces never see.
"It fills my heart with sadness; but the Father's will be done,
And though my voice be weak, I pray God bless you, every one!
And he will hear and answer, and although my eyes are dim,
I pray that your's may never grow too weak to look on him!
"The time is drawing near when I must lay life's burden down;
I've borne the cross for many a year, and soon shall wear the crown;
And think you, when I've journeyed to the shining gates of gold,
The blessed Lord will say to me, 'Depart, you are too old!'
"Now, brethren, will you take my hand just once before I go,
And say a kind farewell?" The weeping deacon faltered, "No!
We'll take your hand, but, brother, let us still retain your heart,
We've loved you all these fifty years—this is no time to part!"
A sound of muffled sobbing through the church the parson heard,
And reverently laid his hand upon God's holy word,
And said: "My brethren, here behold the only living way;
A better teacher far than I, and older. Let us pray."
—A. L. Harvey, in Inter-Ocean.
"Been Baptized, Massa."
"WELL, Cato, what ground have you for believing yourself a true Christian?" said a minister one day to an old colored man whose life was not so much in harmony with his profession as it ought to be.
"Been baptized, massa," replied Cato, placing marked emphasis on the word baptized.
The minister vainly tried to convince Cato that mere baptism could not make him a Christian. Cato was stubborn on this point; for he thought that the water in baptism cleansed the heart of its sinfulness. The poor fellow knew nothing of the work of the Holy Spirit on the heart.
Just then a happy thought struck the minister's mind. He led Cato into his study, took an empty ink bottle from the shelf, and holding it up, said:—
"Cato, do you suppose I can clean this bottle by washing the outside with water?"
"No, massa; you must wash de inside, too, if you would have him clean," said Cato with a grin of self-approval.
"Very good, Cato," rejoined the minister. "Now do you suppose that water applied to the outside of the body of a man can cleanse sin from his heart which is within him?"
"I see it now, massa, I see it," said Cato, placing his hand on his brow. "My heart am like de inside of dat bottle. Baptism no cleanse de inside. I will seek de power of de Holy Spirit to make my heart clean inside."
Thus by means of an old ink bottle, did the minister overthrow Cato's faith in baptismal regeneration, and led him to see the inward washing of which baptism is only the symbol.
Reader, are you like an ink bottle, washed on the outside only? Have you, like Cato, substituted the form for the spirit of religion? If so, I commend you to the prayerful study of the true way of salvation, as described long ago in the following apostolic words:—
"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life."—The Reaper.
The Way, the Truth, and the Life
I AM the way, the truth, and the life.—Jesus.
Two Ways to Eternal Life.
By R. F. Cottrell
ARE there two ways? Did Jesus teach two ways?
There is a class of teachers in these days who say the ten commandments have been abolished, blotted out, being nailed to the cross of Christ; that the decalogue was the old covenant, which has passed away, being superseded by the new. They tell us that instead of the ten commandments, we have the two great commandments given by Christ; namely, to love God with all our heart and our neighbor as ourself. These, they say, comprehend man's whole duty; and to this we say, Amen. They were not new, however, when spoken by Jesus, but were quoted from the books of Moses. Deut. 6:5; Lev. 19:18. Had they superseded the ten in the days of Moses? If not, if the ten were then binding, why not now? What proves our love to be genuine? "This is the love of God, that we keep his commandments," not as a burden grievous to be borne, but in so hearty a manner that "his commandments are not grievous." 1 John 5:3.
Four of the ten teach our duty directly to God, and the other six, our duty to our fellow men. Can we break one of these six, and still love our neighbor as ourself? Impossible. And can we love God with all the heart, and still break one of the four that are given expressly to teach us how he would have us honor him? Is it not evident that the ten are all comprehended in the two? No one will deny that nine of them are? Why not the other?
To the young man who asked the Saviour, "Good Master, what good thing shall I do, that I may have eternal life?" Jesus answered, "If thou wilt enter into life, keep the commandments." He then quoted five of the ten, so that we are sure that he meant the ten. See Matt. 19:16-19. The term, the commandments, includes the whole code of which he quoted a part. Therefore, Jesus did teach the keeping of these commandments as the way to life.
Again, a certain lawyer demanded of Jesus, "Master, what shall I do to inherit eternal life?" He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right; this do and thou shalt live." Luke 10:25-28.
Now the question is, Did Jesus teach two ways to eternal life? If he did not, then to keep the ten commandments truly, and to love God with all our heart and our neighbor as ourself, is one and the same. If there is but one way to eternal life taught by Christ, whoever truly and heartily keeps the ten commandments loves God with all his heart, and his neighbor as himself, and whoever loves God and his neighbor as he ought, will not willingly break one of the ten commandments. In mathematics two quantities, or lines of extension, that are each precisely equal to a third, are precisely equal to each other. Therefore, if our Saviour did not teach two different ways to eternal life, the two great commandments "in the law" and the ten of the decalogue are precisely equal. On the two hangs all the law; if these are kept, the whole moral law of God is kept. There is no way of pardon of our transgressions but by faith in Christ; and the only way to life is the way of the commandments. The parting blessing to his church pronounced by Jesus to his beloved servant on the lonely isle is, "Blessed are they that do his [the Father's, not my] commandments, that they may have right to the tree of life." Disobedience drove man from the tree of life; obedience is the only way back. R. F. COTTRELL.
Religion and Generosity
It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed.
Self-Satisfied Christians
By Charles Haddon Spurgeon
ON looking back through thirty years of church life we are compelled to come to the conclusion that the most unsatisfactory members we have ever had, have been those who were best satisfied with themselves. One brother became so thoroughly sanctified that he could not live with his wife; and another had so clean escaped from sin of every sort that he quitted us all in disgust. We find in the Sabbath-school; the lay preachers' association; the Christian young men's meetings; and in all other forms of work, that as soon as any of the brethren or sisters begin to brag about their holiness they become wholly useless, and before long the place that knew them knows them no more.—C. H. Spurgeon.
The Sabbath-School.
By W. N. Glenn
LESSON FOR THE PACIFIC COAST.—MAR. 16.
ACTS, CHAPTERS 12 AND 13.
"It Pleased the Jews."
HEROD (Agrippa I.) was a real politician. He was willing to adopt any measure, or espouse any cause, for the sake of popularity. He killed James, the brother of John, and proceeded to take Peter also, just to please the Jews. Acts 12:1-3. Although the Jews were subject to the Roman empire, and had no voice in the selection of a king, yet it was not safe for a ruler to entirely ignore their wishes. It was policy to please them, and sometimes profitable to overlook their misdeeds. Pilate yielded to their clamor for the crucifixion of Jesus, for fear of their representing him as hostile to Cæsar if he should favor one who claimed to be a king. The politicians of our time are largely governed by the same principle. Their public acts and polity have sole reference to a maintenance of power or a competence which will warrant a retirement. Herein will lie the strength of the Religious Amendment party. The popular churches will eventually throw their influence in its favor, and the politicians both in and out of office will see the necessity of pleasing the dominant element in order to secure or retain position.
Peter in Prison.
ON account of the passover, Peter was not summarily executed, as James had been. The Jews were ordinarily too religious to bring a prisoner to trial and execution during this solemn season; although an exception had been made in the case of Jesus, who had been tried and condemned on the very night of the feast by the highest Jewish authority, and was executed the following day. But Peter was allowed to lie in prison till after the passover; and notwithstanding he no doubt anticipated his fate on the morrow, such was his faith and resignation that, in a common prison, chained and guarded by rude soldiers, he could soundly sleep. On this thought, Dr. Barnes remarks: "There is nothing that will give quiet rest and gentle sleep so certain as a conscience void of offense; and in the midst of imminent dangers, he who confides in God may rest securely and calmly."
"Prayer Was Made."
THE phraseology of verses 5-7 indicates that Peter's release was in answer to the prayer of the church; and the character of the prayer was such as would be sure to bring an answer. It was "without ceasing"—an earnest, determined holding on, like Jacob wrestling with the angel (Gen. 32:24-28); an importunate persistence, like the woman in the parable of the unjust judge (Matt. 18:2-5). It was that "fervent prayer" of the righteous which James says "avails much." Yet, notwithstanding their faith, they were incredulous when confronted with the answer, and said to the maid who announced Peter's presence at the door, "Thou art mad." The answer was more marked than they had anticipated; the interposing hand of the Lord was so plainly manifested that they "were astonished." Marked answers to prayer are nearly always looked upon with astonishment, though it is really astonishing that it should be so. They are often doubted by many as "a thing incredible." But the answers to prayers of faith, made in a legitimate manner, for legitimate purposes, should ever be considered as a matter of course,—though they may not come just as the petitioners may expect. God's faithful word is pledged in such cases.
Retribution upon Herod.
HEROD was so exasperated by the escape of Peter that he had the guards put to death, and soon after removed to Cesarea. Here he made a great festival, dressed himself in gorgeous array, and made an eloquent address before the assembled multitude, who in their intoxication proclaimed him a god. "And immediately the angel of the Lord smote him," etc. Chap. 12:23. In "The Great Controversy" we find this comment: "The same angel who had left the royal courts of Heaven to rescue Peter from the power of his persecutor, had been the messenger of wrath and judgment to Herod. The angel smote Peter to arouse him from slumber; but it was with a different stroke that he smote the wicked king, bringing mortal disease upon him. God poured contempt upon Herod's pride, and his person, which he had exhibited decked in shining apparel before the admiring gaze of the people, was eaten by worms, and putrefied while yet alive. Herod died in great agony of mind and body, under the retributive justice of God. This demonstration of divine judgment had a mighty influence upon the people. While the apostle of Christ had been miraculously delivered from prison and death, his persecutor had been stricken down by the curse of God. The news was borne to all lands, and was the means of bringing many to believe on Christ."
Progress of the Church.
"But the word of God grew and multiplied." Chap. 12:24. Commenting on this and the following verse, Dr. Barnes says: The persecutions had now ceased; and notwithstanding all the attempts which had been made to crush it, still the church increased and flourished. Through the previous chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed, and the royal persecutor put to death by the divine judgment. And we have thus seen that God was the protector of the church, and that no weapon formed against it could prosper. In that God and Saviour who then defended the church, we may still confide, and may be assured that he who was then its friend has it still 'engraved on the palms of his hands,' and designs that it shall extend until it fills the earth with light and salvation."
Missionary Work.
THE 13th chapter of Acts is generally recognized as the beginning of part second of the book. A new feature of gospel work is now inaugurated. Heretofore the extension from Jerusalem had been the result of persecution and forced dispersion of the disciples, who carried their faith with them and let their light shine as they went. Now, however, an extensive mission is planned by the Holy Spirit and deliberately entered upon by the church. Although Barnabas and Saul were specially designated as missionaries, it was not an individual matter with them. The church had a part to perform; it was directed to separate (set apart) these two ministers for the work to which they had been called. At least fifteen years previously the Lord had said of Paul, "He is a chosen vessel unto me, to bear my name before the Gentiles." Chap. 9:15. But they did not start out on their work till the church had formally "laid their hands on them and sent them away." There is nothing in the example of these missionaries to warrant the idea which some entertain of going out on their own responsibility to preach the gospel. When the Lord calls one to preach, he calls upon his church to ordain him to the work. If this precedent be always honored, there will be little danger of reproach to the truth through imaginary calls to proclaim it. The importance attached to this missionary work by the church is manifested in their inauguration of it by fasting and prayer. And the work is just as important to-day as it was at that time.
Their First Point.
THIS missionary company first went to an island of the sea. Several reasons are assigned for this course: Barnabas was a native of Cyprus (Chap. 4:36), and no doubt had influential acquaintances there. There were other Christians on the island (Chap. 11:19, 20), who might be of valuable assistance to the missionaries. There were many Jews in Cyprus; and though the mission was specially to the Gentiles, these brethren always sought the synagogues first, and laid before the professed church of God the opportunity of being instrumental in furthering his truth. Their action in invariably rejecting the honor is being re-enacted in these days by the popular churches, in declining to carry the last message of warning and mercy that will ever be proclaimed to a dying world.
God does not overlook the islands, small as they may seem, so long as he has a people upon them. One of his grandest revelations to man was given upon the barren rock of Patmos, where he had but a single disciple. But there is work yet to be done for the islands. "Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, he that scattered Israel will gather him, and keep him, as a shepherd doth his flock." Jer. 31:10. Who will declare the gathering message "in the isles afar off."
Elymas the Sorcerer.
PAUL and Barnabas met at Paphos, on the western extremity of the island, one of those characteristic agents of Satan, a sorcerer, who seems to have been a man of considerable influence. Sorcery is merely one phase of Spiritualism. Worcester's definition is, "Divination, especially by the aid of evil spirits; magic; enchantment; witchcraft." The principle, in all its features, is Satanic, antichristian, opposed to God, and forbidden by him, in all ages. Ex. 22:18; Deut. 18:10; 1 Sam. 15:23; 2 Chron. 33:6; Gal. 5:20; 2 Thess. 2:9, 10, etc. Its votaries work in any and every way to accomplish the one great object of its evil designer. In the case of Elymas it was bold opposition, "seeking to turn away the deputy from the faith." In the case of Simon, in a city of Samaria (see chap. 8:9-24), it was in the guise of a professed Christian; but both individuals were instigated by the adversary, and condemned by the Holy Spirit through the apostles. Both these elements are extant at this time, and are gaining adherents at an almost inconceivable rate. But that which claims to be Christian is the more deceptive and dangerous of the two, against which the church should be specially vigilant. It takes possession of its victim by slow degrees and winning ways, and before he is aware of it, a little concession incautiously yielded will captivate the whole heart.
WHEN Paul and Barnabas arrived at Antioch in Pisidia, they attended services at the synagogue, and on invitation, Paul delivered an interesting discourse, conclusively connecting Jesus with the promises made to David concerning the Messiah. The Gentiles were delighted, and even the Jews did not dissent from his reasoning, but soon became envious of the influence the strange ministers had gained over the people. It speaks well for a cause when no argument but that of envy can stand against it, or against its votaries. Christians should make a note of this example of the apostles.
W. N. GLENN.
Temperance.
By Rev. Wm. M. Blackburn
The Man in the Well.
It was one of those dark, murky days of February, which follow the breaking up of a cold spell of weather. The snow, which had fallen at intervals to a considerable depth, had been washed by a three days' rain. It was cold; as chilly, cold, wet, and disagreeable as one can possibly conceive a day to be. Those who had to go out, buttoned up close, and hurried through the shower as best they might.
There was a man building a foundry in our village; and to supply his engine with water he was having a well dug beside his furnace, which was a heavy pile of stone-work. This well was nearly completed, and the men engaged in digging it held a consultation whether they should continue their work.
The elder and wiser of the two said, "No, the earth is too full of water, the ground is too soft, and the pressure of the stone too great; it will cave in." And he refused to enter.
But the other laughed at his fears, descended in spite of all remonstrance, and began his work. In vain his brother entreated him to desist. His reply was, "No danger; I know what I'm about."
But he did not know. The burdened earth gave way, and he was buried many feet beneath an avalanche of sand and gravel.
Wild went the cry over the village, "Fisher's well has caved in, and buried Custard beneath!" The storm, the wind, the rain, the mud, were all forgotten. The merchant dropped his yardstick; the farmer left his market-wagon in the street; the lawyer threw down his book, the mechanic his tools, the minister his pen.
All rushed with throbbing hearts to the rescue. Women caught up their infants, and ran amid the storm to sympathize with the frantic wife; and all looked into each other's faces, and asked, in gasping whispers, "What can we do?"
Ropes, ladders, spades, and shovels were wanted. No one stopped to ask, "Whose is this?" no one said, "That is mine!" but the cry was, "Take it! take it! hurry—he will die."
Down they leaped into the dark abyss. None said, "'Tis not my business—do it thou;" but all were so eager that the police had to form a circle to keep off the crowd, lest they should shake down the surrounding earth, and bury the workers.
Then there was the stone-work; it was pressing heavily. "Tear it away," cried Fisher, "save him!" And with giant strength he hurled the huge rocks from their places.
"It will cost him a great deal," said one, more prudent than the rest.
"Don't talk of cost; we'll all give him something and help to rebuild. Save the man! save him!—don't let him die for a few pounds' expense."
They worked like giants, till the big sweat-drops rolled from manly brows, and strong hands trembled with fatigue; then others took their places, and thus the work went on.
A tin tube was forced down, through which they shouted, and asked the prisoner, if alive, to answer; and his voice came back to them from his grave: "Alive, but make haste; it is fearful here."
He was alive; and with a wild, joyous shout, they redoubled their zeal to save him. No one said, "He went in himself,—let him die!" no one bade the pleading, weeping wife "mind her own business; they had nothing to do with her perishing fool of a husband; let him die!" No one urged the matter as to the legal liability of taking this man's spade, that man's ladder, and the other man's boards; or the penalty attached to destroying the masonry and despoiling the works.
No, no; there was a man to be saved. All else was forgotten, and in the full tide of human sympathy they risked themselves to save him. And he was saved!
"He is saved! he is saved!" went up with a shout of joy that shook the very heavens above them. "He is saved!" was echoed from every street and alley. "He is saved!" cried the young wife, as with streaming eyes she clasped her infant to her breast, and thought of his relieved wife and little ones. "He is saved—bless God!" murmured the aged mother, and the image of her own son flitted before her. "He is saved!" burst forth as from one voice from the whole village.
And yet, this was but one man, a day-laborer, famed for no extra virtue. Had he died, his would have been but a short agony. His wife would have shed tears of sorrow, but not of shame. His children would have been fatherless, but no dark stain would have sullied their lives; no withering memory would have blighted their young hearts.
O men! O women! how strangely inconsistent you are. There are hundreds dying this very day in our Christian land; tens of thousands are being crushed between a weight more terrible than the ground in the well; dying a lingering death, that will as surely come to them, if no hand is raised to save them, as it would have come to the man in the well.
Dig away the temptations that have covered them up. Hurl the stones of selfishness from their places. Take this man's rope, that one's ladder; but help, help, in mercy help, ere those thousands die!—die in torments awful, terrible—die in misery, shame, and sin!
Help, help! they were once the wise, the good, the great; the artisan, the mechanic, the merchant, the farmer, and the student. Save them, oh! save them from the drunkard's tomb. Let them not be buried alive in passion and temptation. Up through the dark aisles of life, with the hollow voices of despair, they are calling you to save them or they perish! Oh! lift that load that is crushing them, and that they have no power to resist. Stand no longer idly watching, while yon victims perish day by day.
What if the jeopardy is self-imposed? So was that of the man in the well; but did you withhold your hands? What if property will be destroyed, and the rights of others interfered with? So was it with the property that covered the man in the well; but HUMAN LIFE demanded the sacrifice, and it was cheerfully made.
Up, then, men and women! WORK to redeem the drunkard as you would your neighbor from other danger. Save him by force. Take him from the mire of intemperance. Drag him from the horrible pit, and place his feet upon firm ground, where there is no trembling and quaking. Remove temptation! Compel him to live. And prayers of thanksgiving, tears of joy, and the shouts of the redeemed shall ascend to Heaven, and the very angels shall echo back a long and loud hallelujah!—Rev. Wm. M. Blackburn.
Rum in Madagascar.
The Rev. G. A. Shaw writes to the Pall Mall Gazette that over 10,000 barrels of rum, each containing between forty and fifty gallons, have been imported in one year along the east coast of Madagascar. "Frequently in these hamlets along the coast, if the traveler arrives late, he will be distressed and horrified to find that the demon of the rum-barrel has been before him, and the people are all more or less under its influence. Frequently have I entered a village after sundown only to find every person in it drunk, and even the little children staggering in their play a round the fire or in the moonlight. In the village to which I have conducted you, there were on my first visit but six houses, each of which was supplied with a large stock of rum; and while I sat at my evening meal a young urchin of perhaps ten or eleven years of age came in with a small piece of silver which he tendered for the purchase of this vile spirit, and had I not been present, I have not the least doubt the child would have been supplied."
"Must Support My Family."
By Henry Ward Beecher
"How fare you, Alex.? It's an age since I saw you! What are you doing for a living, old fellow?" "Well, a little of pretty much everything. I've been a marker in a billiard saloon; then I went up to Snake & Wolf's, as a sort of clerk; and now I've settled down in business for myself. Call in and see me."
"What business? Where did you pitch your tent? What kind of business is it?"
"Oh, it's the universal-supply business."
"What's that?"
"Well—it's selling liquor."
"A grogshop? That's pretty business for your father's son? Snake & Wolf keep a gambling-den, don't they?"
"Yes—though they call it a saloon of fortune."
"Why, Alex., what's got into you? You used to be above such things! You are going straight to the devil."
"Fact; I think so sometimes myself. Should like a better business; but it pays. A man must take care of his family."
We suppose that this excuse for wicked practices is as old as the flood. It is probable that there never was a villainous course that had any money in it, that men have not justified themselves in practicing, on the ground of supporting their families.
But what kind of support is that? Has a father the right to prostitute his integrity for the sake of his children? What sort of bringing up will children get whose bread is earned at the expense of their parents' good name? If the children turn out ill, then the parent will have corrupted himself for the sake of destroying his children. But if, from some kind, overruling providence, the children grow up to honest manhood, what a shameful legacy is their father's name!
Food and clothes are very important, doubtless; but they may be bought at too dear a price. "Man shall not live by bread alone." No man has brought up his children kindly who has cared only for their animal wants. Children need a father's instruction in morals, his example in following all goodness, and his succor when they are over-tempted. Young people will have enough to tempt them without having a father as an example of evil-doing.
No; no man supports his family well who earns his children's bread by wicked practices. If a man may keep a dram-shop on the plea that his family must be supported, he may, with equal propriety, keep a gambling-den, or pander to passionate immoralities, or even steal and rob. There is no moral evil which may not be committed if this plea is sound. But the plea is unsound. It is a disgrace to make it, and still more disgraceful to follow courses which require one to make it. No man would like to eat the bread that Judas would have bought with his thirty pieces of silver. But, to betray morality, to undermine the virtue of society, to pursue a course that degrades one's self, or one's fellow-men, is to betray Christ in the person of the poor and weak. No man can afford to take home the wages of corruption. Men will perjure themselves; will defile their consciences; will commit petty frauds without number; will consort with the men that are pests to society, and then carry home the wages of their iniquity to feed a tender wife or sweet little children thereon. He would be a monster who should feed his children on carrion. He does worse who earns their bread by his own corruption.—Henry Ward Beecher.