UNDER the head, "Another Theory," a writer in the Sabbath Recorder says:—
At the College Anniversary at Milton, Wis., I heard the theory advanced that "Adam was not the first man, but only the first of a series;" assuming that the Bible has a missing link, which should tell of men, even of nations, prior to Adam, otherwise, "Cain could not have had a wife, nor any to help him build a city," etc. As I looked around the assemblage, and saw those who are often heard to speak lightly of the Bible, both as a record, and an inspiration, I could but regret that this interesting orator of the day could not have found Moses' Genesis sufficient in itself to explain away the difficulty.
And then the writer proceeds to project another theory more wild than all the rest, starting off as follows:—
"When God created man, 'male and female, and called their name Adam.' (see Gen. 1:26-28 and chap. 5:2), it seems man was male and female in one person. This was seen not to be most conducive to man's happiness. Gen. 2:18, 20."
We cannot imagine any excuse for such vagaries; the record of Genesis gives a brief view of the works of the first week of time, including the creation of man, and the making of the Sabbath, embraced in chapter 1, and to verse 4 of chapter 2. Then follows a more extended view of some of the same events, especially of the creation of man and woman, introductory to the account of his fall and the consequences. The term "man" is used generically, and includes both man and woman. The wording of Gen. 1:27 shuts out all possibility of mistake: "In the image of God created he him; male and female created he them." Surely it is trifling with the inspired record to refer them to "one person."
The theory of the speaker at Milton was faulty in the extreme. But there is no "difficulty" in Genesis that needs to be "explained away," only as it is created by the inventions of men.
God’s Word Is True
the inventions of men.
"THY word is true from the beginning."
THE SECOND COMMANDMENT.
By John Nevins Andrews
"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in Heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments." Ex. 20:4-6.
Before commenting upon this precept, let us read it carefully as given in other places in the Scriptures:—
Lev. 26:1: "Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it; for I am the Lord your God."
Deut. 4:15-19: "Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire; lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth; and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven."
Deut. 16:22: "Neither shalt thou set thee up any image; which the Lord thy God hateth."
Deut. 27:15: "Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen."
Lev. 19:4: "Turn ye not unto idols, nor make to yourselves molten gods; I am the Lord your God."
Deut. 4:23, 24: "Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the likeness of any thing, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming fire, even a jealous God."
Ps. 97:7: "Confounded be all they that serve graven images, that boast themselves of idols; worship him all ye gods."
Isa. 44:9, 10: "They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Who hath formed a god, or molten a graven image that is profitable for nothing?"
These texts are all of one class. The sin forbidden is the same in each. And it does not seem to be difficult to get at their real meaning, or to discover what that evil thing is which they so pointedly condemn. We inquire, then, What is the real meaning of the second commandment? Are there in it two distinct precepts, one of which forbids the making of any copy, pattern, likeness, picture, or image of anything whatever, though no adoration be intended or even thought of; and the other of which either forbids our worshiping them when made, or else the worshiping of beings or things which they represent? Or is it true that we have in the second commandment only one precept, and that one the prohibition of making an image or likeness to bow down before in adoration? If we compare together all these texts, there does not seem to be any ground for a reasonable doubt that this commandment is designed expressly to forbid the formation of images for purposes of worship. But it may be well to see if the commandment will bear to be considered in the light of a prohibition of all images, likenesses, copies, pictures, or representations, though made for purposes that have not the slightest connection with idolatry. Were this only used to bear against the photograph, or likeness business, we should have less interest to object; for, to speak within bounds, nine tenths of that business is an utterly inexcusable expenditure of means that should be used for the honor of God, or the well-being of man, instead of being made to minister to the extravagance and pride of those who must one day render account for it all.
But it is never best to use, as arguments against any evil, texts which do not bear upon that wrong. And we are never reduced to that necessity. All those Scriptures that bear upon extravagance, wastefulness, vanity, and folly; all of those also that set forth our stewardship, and the account that we must render for the use we make of our means; all those texts which command us to help in every good work, whether in relieving the distressed, or in sending the gospel to those who perish for it; all these texts, the number of which is very great, and many others which might be referred to, look us in the face when we go into the picture business, and if our consciences are quick to feel, their force will certainly be sufficient to keep us from using means in this way, except to a very limited extent. If we do not, therefore, on examination decide that the second command bears directly upon the photograph business, it will not be understood that we have no objection to this business as entered into by many who know the truth.
But if this commandment forbids all pictures, copies, representations, images, likenesses, and everything of this sort, though made for purposes in no way connected with adoration, we should be constrained to regard it as to some extent justifying our no-law friends in teaching that the ten commandments are a yoke which they cannot bear. For it forbids (if the explanatory, limiting clause be omitted, which confines the prohibition to images and likenesses to be adored) the making of any likeness of anything, not merely in the heaven above, but in the earth beneath. Yet no business of life could be carried forward without sin were this the true interpretation of the commandment. For all implements of every trade are but images of others; all articles of furniture, and, finally, almost all human structures are in substance simply copies of others. Writing is but the act of copying the proper models of letters. Our prophetic chart is a representation of things, some of which at least have an actual existence upon the earth, and others of them have had such. No sooner had Moses received the ten commandments, of which this precept was one, than he copied into a book for the benefit of the people that law which God had written with his finger upon stone.
But we cannot treat this text as prohibiting such acts. There can be no moral wrong in copying or imitating things in nature, when this is done with right objects in view. It cannot be wrong to make artificial limbs for those who have lost their natural limbs; and yet these are designed to be as nearly as possible the very image or likeness of the true. It cannot be wrong to make maps of countries, charts of coasts, and globes, to represent the shape of our earth. Nor can it be wrong to teach children natural history by the use of pictures that correctly represent the various living creatures that God has made. Nor do we see how any moral wrong is necessarily committed by securing from friends, that we may never see again, or may otherwise never see at all in this life, a modest and inexpensive picture or likeness of their features.
But let us consider the place which is occupied by this commandment. It is the second in the code. The first one prohibits all other gods before the true. And the entire first table, i. e., the first four precepts, relates expressly to our duty to God. At least this is so unless this second commandment is an exception. To treat it as an exception is to involve the subject in great absurdity; for if the second precept consists of two distinct commandments, one forbidding our copying, and the other forbidding our worship, not of the copies, but of the things forbidden to be copied, there is no propriety in counting this the second commandment. If allowed to retain its place and be treated as two commandments, it must be counted the second and the third. But that which in that case would be called the second ought to go upon the second table, and not stand in the table with our duty towards God; and that which constitutes the last of the two precepts into which the second is thus divided, should not be considered another precept in distinction from the first, as like that one it would simply be a prohibition of false gods.
There must be in this precept the prohibition of a great moral wrong; for it stands on that table which relates exclusively to our duty toward God, and between two precepts, the first of which forbids other gods, and the other relates to our use of the name of God. This precept must have one of two meanings: 1. Either it means that the construction of all copies, or patterns or imitations of things existing in nature or in art, is a moral wrong, and as such is here forbidden; or, 2. It means that the making of such things for the purpose of adoring them, is that moral wrong which God thought of sufficient consequence to prohibit in the second precept of the first table.
But we have already seen that the first view cannot be correct. For if the limiting clause that these should not be made to be adored is disconnected from the prohibition to make them, then we have an unlimited precept forbidding the copying of any object in the heaven above, or upon the face of the earth beneath. But our minds are incapable of discerning any moral wrong in the act of copying or patterning, which enters into all the business of life; and there is no light given in the Scriptures to show why such an act should in itself be an immoral act. We cannot therefore recognize it as such. And we are compelled to connect the prohibition of images and likenesses with the clause which limits and applies this prohibition to whatever is made to be adored. And certainly those who take the pains carefully to compare the several texts quoted in this article, in which the subject of graven images is mentioned, cannot fail to see that in almost every one of them the act is so defined that the sin of idolatry is shown to be that wicked thing which is the occasion of the prohibition.
J. N. A.
CAMP-MEETING AT PLYMOUTH, OHIO.
By George I. Butler
THIS meeting, held from August 10 to 15, was an excellent one. Eld. Corliss and myself attended from abroad and did not reach the ground till Friday morning. The meeting had been in progress part of two days, with a good interest. We found about three hundred Sabbath keepers encamped on the ground. The surroundings were very pleasant in the Fair Ground enclosure, with convenient buildings and nice, green sod. Some forty-five tents were erected with the large pavilion in the foreground.
Our meetings were solemn and characterized by a humble, tender spirit. They increased in this feeling from beginning to the close. On the Sabbath, after the afternoon discourse, those who desired prayers and to make a deeper consecration to God, were invited forward. Some seventy souls came forward in response, and spoke, many of them with much feeling, of their desires for a purer and better life and more of the blessing of God. The meetings were continued all the afternoon in the tents selected for morning prayer, under the direction of the ministers of the Conference. They were said to be precious seasons.
There was not a large attendance on Sunday, but those who came gave the best of attention.
On Monday morning we spoke to our people concerning the importance of sustaining all our institutions. We made no special appeal for means at the time, but designed to show to all who are interested in this work how closely connected these institutions are with the work itself, and the absolute necessity, if friends of the work, of having the deepest interest in the important means designed by the Lord for its advancement. The impression made was good, and the people seemed to appreciate what was said. Quite a number came and paid of their means for this good object. Our people, when they understand these things fully, will never consent to see our institutions crippled by lack of support.
Our meetings through Monday were good. Elder Corliss gave a discourse on health and temperance in the interest of the Health and Temperance Association.
The business matters all received their proper share of attention. The financial condition of the Tract and Missionary Society is good, and the Society practically out of debt.
Our farewell meeting Tuesday morning was excellent. Much of the time two or more would be on their feet at once to give in their testimony. Almost every one referred to the precious experiences of the meeting, some saying it was the best ever held in Ohio. The mercies of God are from everlasting to everlasting. He will help all those who call upon him in truth. He will meet with us when we truly seek him. What a pity so many will live in coldness and formality when our God is so willing to bless us. God has been blessing the Ohio Conference. I had not met with them for some six or seven years. Great changes have taken place. But I could truly see that changes for the better were manifest. Then they had but one or two ministers; now they have six ordained ministers besides a corps of licentiates. There were many new faces present. The brethren seem intelligent392and earnest, and there was a spirit of harmony and good feeling which was truly encouraging. We may hope for prosperity in Ohio because of this spirit. May God bless the ministers and people of this Conference. GEO. I. BUTLER.
MISSIONARY LETTERS.
By Editor
THE last meeting of the Vigilant Missionary Society in Oakland, Cal., was cheered by some interesting letters which had been received. The following is from Alford's Mill, Florida:—
"To the Signs of the Times:—
"I received one of your papers free, sent to my post office, with which I am well pleased. I love religious papers and am gratified to know that you are doing such good work in that country, and seem to want to spread it all over the world. I want you to continue to send your paper, and I will get you some subscribers for it as soon as possible. May the Lord bless you in your undertaking."
The paper was not sent from this office; we do not know the sender, but hope both fruit and its reward may be realized by the worker. The following is from Indiana, the result of some missionary worker:—
"Please find inclosed one dollar, for which send me the Signs of the Times. I like to read the papers and tracts. Send me such as will tell me my duty. I am keeping the Sabbath the best I know."
The above were sent to the office. The following to members of the V. M. Society:—
A lady in Shetland, N. B., writes: "I have been receiving for some time the Signs of the Times, which you have been so kindly sending me, and for which I now beg to return my heartfelt thanks, and shall feel grateful to you by continuing the same, trusting that God may greatly bless your labor of love."
The following is from a lady in Winsdale, Shetland: "I am in receipt of the Signs of the Times for which be pleased to accept my sincere Christian wishes for your kind remembrance of me whoever you are. I am at a great loss to learn what Christian has sent me this and how you have got my address. I am glad to receive from such a distant land a Christian herald and only desire to know who has had the kind remembrance for my soul's well-being as to remember me. I beg leave to state I shall be most glad to receive your paper and also to spread them among all readers here. If you send the papers regular, they will get wide circulation. I will gladly read them and loan them to others. Meanwhile I will thank you very sincerely."
A gentleman in Liverpool, Eng., says: "I received your kind letter, and I take this opportunity of thanking you for your kindness in sending to me the copy of the Signs of the Times which I shall at all times be thankful to receive, and diligently read, and when I have read them I shall send them to the patients in our hospitals."
Another gentleman writes from Apalachicola, Florida: "The Signs of the Times came duly to hand; I have distributed them among some of my friends and they are well pleased. Many thanks for your kindness, hoping that you will be rewarded for your worthy effort in disseminating the truths of Christianity."
The following was received from North Carolina: "The Signs of the Times is greeted by myself, brother, father, and mother—all the members of the family—as bearing the glad news of salvation. I, like you, feel a deep interest in the missionary work, and would to God that I could do something in his great cause. Most assuredly any tracts, pamphlets, or books, on subjects setting forth the precious truths of Christ, will be read with delight, after which I will circulate among my friends and neighbors."
To the missionary workers we say: "Be not weary in well-doing." You may never know in this world the result of your efforts, but the coming day will reveal it all.
Be Diligent
By Stephen Nelson Haskell
"BE DILIGENT."
BY ELD. S. N. HASKELL.
THESE are the words of Peter addressed to the church of Christ. The people of God are made light-bearers to the world. God has committed to them his sacred truth and made them responsible for its being proclaimed to a dying world. They are therefore under obligation to others to impart the light which they have received. The apostle realized this, and he exclaimed, "I am debtor both to the Greeks, and to the barbarians; both to the wise, and to the unwise." Rom. 1:14. The truth of the Gospel laid him under obligation to those who were not enjoying its blessings. As far as any selfish or worldly consideration was concerned, he was perfectly free from all men; but God had laid upon him a responsibility in committing to him the light of the Gospel. "Though I be free from all men," says the great apostle to the Gentiles, "yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law. To the weak became I as weak that I might gain the weak. I am made all things to all men that I might by all means save some. And this I do for the Gospel's sake, that I might be partaker thereof with you." 1 Cor. 9:19-23.
This is the feeling of every child of God who feels the importance of the work of Christ. There are principles of righteousness upon which the whole Gospel structure rests. These principles are God's tests of character. And those interests which pertain to ourselves, when compared with these, are of no especial importance. They should ever take the background. And to successfully recommend the religion of Jesus Christ should be the all-important theme with the Christian.
The professed Christian who does not have any of the experience above described lacks the vital principle of Christianity. Charity (love) extends beyond393ourselves. It commences to manifest itself when self-interest ends. There are many who would have diligence in the cause of God, and manifest great zeal in the missionary work, providing that they can have their own way. They will give their means if their plans and ways are not crossed. They will make great sacrifices in certain directions. But they seem to be blind so far as being governed by the principles of mercy, justice, and truth. "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6:8. The very fountain of our nature is evil, the motive of the heart, unrenewed by the grace of God is wrong. Although the fruit borne may at times appear to others fair to look upon, yet there will be found the bitter taste, and in its effect will be found selfish interest, and selfish interest only.
Satan will enter every unguarded avenue of the human heart, and there erect a citadel of defense. He will welcome every form of piety that he can appropriate to the gratification of himself. His business is to destroy. The reason why we should be vigilant is, "Because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour."
There is much truth in the old adage, that "Satan always finds some work for idle hands to do." If we are not engaged in the service of God, we are occupying a position where we are likely to fail an easy prey to the devil. He is walking to and fro up and down the earth, seeking whom he may devour, and the more closely the people of God can unite their interest, the better. The more of a pure, unselfish, disinterested spirit is manifested for each other, the more of the Spirit of Christ we shall possess. Paul writes concerning Timotheus, "For I have no man like-minded who will naturally care for your state." This is the spirit we should cultivate under all circumstances.
There are companies of those who keep the commandments of God, scattered in the various States and territories of this country, and in other nations, who have no means of communicating with others of like precious faith save by means of the pen. There should be a correspondence with every such lone Sabbath-keeper and company of Sabbath-keepers who are sincere worshipers of our Lord throughout the world. Here is a field of usefulness to which there is no limit even at the present time, and it will increase as this message progresses, until the world is warned, and the work of God closes up. "Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless."
The cause in which we are engaged is worthy of all our energies, and unless they are devoted to God's cause, they will be in the active service of Satan. There is no standing still in this cause.
HOLINESS.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
THE Lord has ever required his people to be holy, and without holiness no man shall see the Lord.—Blessed are the pure in heart, for they shall see God. Nothing short of a perfect consecration to the will and service of God is acceptable in his sight. Says Paul, "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." 1 Thess. 5:23. We must be given to God without reserve, in order for this to take place. The Lord never accepts half the heart. It must be a full surrender; and there must be a continual living up to the light given.
In order to the development of a perfect character, God has given us a perfect law by which to live. Nothing short of a perfect submission to this law, in the spirit as well as the letter, will do. In past generations the claims of this law have not been understood by the mass of Christians. Yet doubtless God has accepted of every fully consecrated heart, knowing their willingness to walk in all the light they saw. The times of this ignorance God winked at, but now he commandeth all men everywhere to repent of their violations of the fourth commandment, and keep the Sabbath of the Lord. With this light shining upon our pathway, it is in vain to talk of holiness and sanctification without walking in the light. Yet we find men whose professed holiness and sanctification serve as a perfect shield to ward off the rays of divine light which are now shining from the word of God. Their language seems to be, "I am sanctified, and am under the constant guidance of the Holy Spirit. The Lord blesses me continually, which he would not do if I were transgressing the fourth commandment; therefore the first day of the week is the Christian Sabbath." Such holiness as this God abhors. It does not exceed the righteousness of the scribes and pharisees, and the Lord has said that such shall in no case enter into the kingdom of Heaven.
Some people have the faculty to work themselves up into an excited state of mind, and they then fancy that they are the peculiar favorites of the Almighty. That they are under the immediate direction of the Holy Spirit. Instead of bringing themselves into subjection to the Law of God, they make God approve of all they do. Others, that are living nearer to the requirements of God, feel a constant sense of their unworthiness. They cannot feel as others feel, and therefore doubting their acceptance.
Doubtless both these classes are in error. The conscientious, desponding one should look up, and by faith claim the promises of God. And both classes should know that feeling is not faith. The poor publican went to his house justified, rather than the boasting pharisee.
Brethren, let us strive for holiness, for entire consecration, perfect sanctification. It is for us to enjoy, or God would never have required it. But let us seek for it in the appointed way—by obedience to God and the exercise of faith in Christ. One of these alone is insufficient; we must keep the commandments of God, and the faith of Jesus. We must, if we would be translated as Enoch and Elijah were, walk with God as they did. O that every thought may be brought into subjection. The commandment is exceeding broad, but no impossibility is required of us.
But in regard to the profession of our attainments in Christian perfection, let us be as modest as the Apostle Paul. Said he, "Not as though I had already attained, either were already perfect; but I follow after," etc. Let us follow after, knowing that it is not a vain pursuit; but let us not boast of our attainments, but leave that to the judgment of God. Satan is pleased to have a person profess high attainments in holiness, even perfect sanctification. When one is sufficiently exalted for that, the enemy will seldom, if ever, fail to bring a reproach on the cause of truth through him.
We may enjoy the presence of the Spirit of God, and be led by that Spirit. And unless we have the Spirit of Christ, we are none of his. But all is not of the Holy Spirit that is said to be in these days of apostasy. That Spirit never leads a man to transgress the word of God. By their fruits ye shall know them.
ENCOURAGING REPORTS.
By M. C. Israel
THE news received from all parts of the Conference this week is encouraging. In Los Angeles, where Elder Healey and Brn. McClure and Hurley are laboring, they expect soon to commence building a church.
Six have signed the covenant at Lakeport, where Brn. Rice and Morrison are holding tent meetings.
At Orland, Brn. Briggs and Scott report five as having signed the covenant, and more hoped for. Through the county paper some of the citizens have requested the Baptist minister to give his views in support of Sunday as the Sabbath. He has appointed two lectures which will be reviewed by Bro. Briggs.
Bro. Benton writes from Buena Vista district, Monterey Co., where he and Bro. Frank Lamb are holding meetings, that six more have signed the covenant, making eighteen in all. Nearly all of these have also signed the teetotal pledge. They expect to organize a Sabbath-school soon. The interest still remains good.
Encouraging reports are also received from Bro. Palmer, of the Ship Mission, at San Francisco.
M. C. ISRAEL.
LAKEPORT, CAL.
By J. D. Rice; Isaac Morrison
WE still continue meetings in this place. Audiences have not been large, but there has been considerable interest from the first. Six have signed the covenant. Several others are keeping the Sabbath. Will probably remain here a week or ten days yet. Last Sunday we reviewed a published article from the Baptist minister of this place on "the Lord's Day," before an audience of over a hundred. This proved to be a good opportunity to set the truth before the people, and to show up the fallacy of the reasonings produced for the keeping of the counterfeit sabbath. A good impression seems to have been made.
J. D. RICE, ISAAC MORRISON. Aug. 26, 1881.
The Missionary.
By I. D. Van Horn, M. C. Israel
VACAVILLE, CAL.
COMMENCED meeting Friday evening the 9th ult. This church has a membership of twenty-eight, only seven of which live in this place. The most of the members live over seven miles away.
On Sabbath and Sunday eighteen came together besides quite a number from outside. Three preaching services were held on each day, besides Sabbath-school and a social and business meeting. The Lord gave freedom in preaching the word, and a good season was enjoyed by the church. Bro. and Sr. Daniels of Dixon, who had taken their stand for the truth through missionary efforts, united with the church. Although there has been much to discourage the brethren here in the apostasy of some who had held high positions in the work, they are now getting along harmoniously and are of good courage in the Lord.
I. D. VAN HORN,
M. C. ISRAEL.
Temperance.
WHO PAYS THE BILLS?
THE traffic in strong drink is a fruitful source of expense and loss. We know who makes the money out of it: the distiller and rumseller, and they alone. But a question which more intimately concerns us is this: Who pays the bills? The question is not whether the rumseller shall grow rich and the rumdrinker shall grow poor. It is not whether the rumdrinker shall keep his money, or the rumseller shall win it from him; but there is a vast amount of loss and expense in which neither of them directly participate.
We may be silent while the rumdrinker wastes and spends that which belongs to him, which is but little, and which daily grows less and less; but an avalanche of wreck and ruin results from this traffic which neither the rumseller nor the rumdrinker endures, and yet the bills must be paid; these expenses met. Who pays the bills?
Who pays for the fires kindled by drunken men? Who pays for the ships wrecked by tipsy pilots, or lost through drunken captains or drunken crews? Who defends the city from riots incited by men who are maddened by alcohol? Who pays for the feasting and junketing of wine-bibbing public officials? Who feeds the drunkard's hungry children? Who provides for the drunkard's broken-hearted wife? Who supports the beggarly tramps who, having wasted their money in drink, wander about the country? Who repairs the losses caused by the failure of intemperate merchants and reckless and half-intoxicated business men? Who makes good the damage done by the blunders of drunken workmen, and the hindrances of business caused by the sprees of intemperate employees? Who pays for the railroad wrecks caused by drunken conductors and engineers? Who repays the money which the drunkards borrow that they may obtain strong drink? Who builds the asylums where crazy drunkards are kept? Who supports the idiot children of drunken men? Who pays the bills of officers for watching drunken rowdies? Who pays constables and sheriffs for catching drunken murderers? Who pays the attorneys and juries and judges who try drunken criminals? Whose money supports jailors, turnkeys, and prison keepers to take care of men convicted of crimes committed when drunk? Who pays the expenses of trials and commitments and executions occasioned by the crimes of intoxicated men? Who pays for the property destroyed and burned by drunken mobs? Who builds and supports almshouses which but for drink might remain unoccupied? Who endures the sufferings and losses and brutalities which are due to the recklessness and insanity of drunken husbands and fathers? Who pays for the inquests held on drunkards found dead by the wayside? Who pays for a pauper's coffin, and for digging a drunkard's grave in the potter's field, when the last glass has been drunk?
Who pays the bills? The drunkard cannot pay them, for he has wasted his substance in his cups. Will the rumseller pay them? He has neither the disposition nor ability to do it. Who ever would attempt to hold a rumseller responsible for the ruin he has wrought, would "sue a beggar and catch a louse."
The fact is you and I, and the sober, industrious, toiling portion of the community must meet all these bills. The drunken rowdy whose head is punched in the street fight, is cured in the city hospital at our expense; the drunken beggar is fed from our table; his hungry children come to our doors for bread; and we cannot refuse assistance to his broken-hearted wife; and when at last, having wasted in riotous living, he comes to the almshouse, the asylum, the hospital, or the prison, honest, sober, temperate men pay the bills for supporting him there. There is no escaping it. We may protest and object; we may grow at taxes and find fault with beggars, but ultimately and inevitably we must foot the bills. We cannot have the privilege of spending our own money, nor can we have even the comfort of saying how it will be spent.
Probably one dollar in every ten of the hard earnings of honest, toiling laborers throughout the nation, is in some way devoured by this rum devil which haunts the land, and howls about our homes to waste and ravage and destroy. For every ten dollars which the laboring man earns, he may count on being robbed of from a dollar to a dollar and a half, to meet the expenses of this infernal traffic. So, gentlemen, taxpayers, business men, farmers, capitalists, stockholders and gentlemen of leisure, walk up and draw your pocket-books and pay your rum bills; the one cent out of every dime, one dime out of every dollar, one dollar out of every ten, ten dollars out of every hundred, one hundred dollars out of every thousand that you earn or gain. You say that you do not use the article. That makes no difference; it is used, the nation permits it, the Government licenses it, and you pay for it. So walk up and settle.—Sel.
DESPERATE MEASURES.
The liquor dealers are in a desperate strait, and are about to resort to desperate measures to accomplish their ends. The Michigan Liquor Dealers' Protective Association, organized with such profound secrecy, but subsequently heralded with flourish of trumpets, having utterly failed of its purpose, is now regarded with suspicion by many of its members. The sum of $16,000 was raised in the State for “protective” purposes; local organizations were perfected in almost every town; bulldozers, lobbyists, and solicitors were employed, committees appointed, and regular meetings held, but thus far all to no purpose. The fight began long before last election, and in a few districts resulted in victory for whisky, but in most districts in the State the temperance people laid out the whisky candidates. As a result, the legislature is composed largely of temperance men who, during the session have fought the liquor men might and main, and if not exactly conquering have more than held their own. The “protective association” adopted every means to protect its members, and used money unsparingly. Of the $16,000 raised, less than $2,000 now remains in the treasury, and no satisfactory results having been accomplished, some of the members are moved with a spirit of inquiry as to where the money went.
The association having failed in its objects, the more prominent liquor dealers, disgruntled at the old association, are now engaged in organizing a society to be known as the “Brewers’ and Saloon Keepers’ Nihilist Confederation,” and the proposition is to resort to the most desperate measures for the preservation of their “rights.” Incredulous readers may smile at this, but the News is in possession of indisputable proof of their intentions. Meetings are now held almost daily, and names are being enrolled as fast as the examining committee can satisfy themselves of the trustworthiness and pluck of members. The greatest precaution is used in approaching saloonists and unfolding the scheme, for men are not naturally desperadoes because they sell whisky, and all are not quite prepared to burn the property of, or inflict personal injury upon prohibitionists or those who oppose them. The greatest circumspection, therefore, is exercised by the committee in the selection of members. However, some of the most prominent liquor men of the city are enrolled and will soon be sworn in, and the organization is being extended throughout the State and country. Money is being subscribed and will be paid to the treasurer as soon as the formal organization takes place and that official is elected, which will be in a few days. Proceedings of the “confederation” will be secret, and members will be bound by a solemn oath to annihilate any “brother” who breaks his oath and divulges any of the secrets of the order. Stubborn legislative “temperenzlers” will be summarily dealt with. They will be warned, and if the warning is not heeded the nihilists will act. Their property will be destroyed as a hint of what will follow.—Lever.