PSALM 119 is, in some respects, the most remarkable production that ever was penned. As a composition it stands almost unrivaled. Highly poetic, an acrostic throughout, were it found in any ancient book other than the Bible, it would be the subject of the admiration of all classes. But it is now even more than the admiration—it is the delight—of every reverent heart. It does not belong to any one dispensation; it serves for all time, and for all classes of true worshippers. Consisting of 176 verses, every one has direct reference to the law of the Most High, under the various terms of word, precepts, ways, judgments, testimonies, statutes, commandments, and law. Every part, every sentence of this psalm gives evidence of the sincere and earnest devotion of the writer. Let any one read it carefully and then picture to himself the frame of mind, the exalted spiritual condition, of the person who could breathe such devotional utterances. Where can be found the individual in this age of gospel light and Christian graces who can excel it in its true spirit of piety? Surely no one can have read the book of Psalms with any carefulness, who thinks, as many affect to think, that the religion of the present age is more exalted, more spiritual, than that manifested in past dispensations.
"Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience." Look at Enoch, at Abraham, at Moses, at Samuel, at Elijah, at David, at Daniel. Read the eleventh chapter of Paul's letter to the Hebrews. The religion of Christ is the same in all ages; with the patriarchs who trusted in "the seed" who was to bruise the serpent's head, and who rejoiced to see the day of Christ by the faith of the gospel which was preached to them. See 1 Cor. 10; Heb 4; with the prophets who searched diligently for a further insight into those things of which the Spirit of Christ that was in them testified. 1 Peter 1; and with the apostles, who proved the truthfulness of the doctrine of Christ by the testimony of those who had spoken aforetime, even of "holy men of old who spoke as they were moved of the Holy Ghost." And the apostles exhorted to the very highest state of holiness of which it is possible for the mind to conceive, by the highest authority to which they could appeal: "For it is written."
In our brief remarks it is not our purpose to enter upon any analysis or lengthy examination of this psalm. Only a few prominent points can be noticed.
1. The fervent piety of the writer. The more we read this, and all the psalms, the more we shall appreciate this fact.
2. His spirit of meekness and submission. In every thing there is a constant recognition of his dependence, of his need of help, and of mercy; as he said in another psalm. "My sin is ever before me."
3. The evidence of his deep religious experience. A man can be very devotional who has not yet attained to a deep knowledge of the things of God. But this was not the case with the psalmist. He had learned contentment with his lot; he had ceased to envy the prosperity of the wicked, because he had been in the sanctuary of God; he had there learned the end of evil-doers, and the faithfulness of Jehovah to those who delight in his testimonies.
4. His love of the law of God. This is the groundwork of all his piety, of his reverence, and the spring of all his religious joys. We notice some of the expressions in this psalm.
His desire for the enlargement of his heart, was that he might run in the way of the commandments; verse 32.
He longed for understanding, that he might keep the law with his whole heart; 34.
He would walk at liberty, for he sought the precepts of God; 45. Comp. Jas. 2:8-12—"the law of liberty."
He was comforted in affliction, because the word of God had quickened him; 50.
He was in horror at the wicked, for they forsook the law; 53.
He thought on his ways (a good example to all), and turned his feet to the Lord's testimonies; 59.
He would arise at midnight to give thanks to God; because of his righteous judgments; 62. Seven times a day he worshiped in giving praise, because of his judgments, 164.
He acknowledged afflictions to be for his good, that he might learn the Lord's statutes; 67, 71.
He esteemed the law as better than thousands of gold and silver; 72.343Not many have that kind of religion now.
He desired to be quickened after the loving kindness of God, that he might keep his testimonies; 88.
He had perished in his afflictions, had not the law been his delight; 92.
He had seen an end of all perfection; why? "thy commandment is exceeding broad;" 96. It is worthy of note that they who claim perfection (for themselves) in these days take limited views of the law of God. We have had occasion of late to point out the antinomianism of the "holiness" claimants.
The psalmist was wiser than all his enemies, because God's commandments were ever with him; 98.
He had more understanding than all his teachers, because the testimonies were his meditation; 99.
He understood more than the ancients—this expression denoted those who were honored for wisdom—because he kept God's precepts; 100.
He hated every false way, because he got understanding through those precepts; 104, also 128.
If he was overwhelmed with grief, it was because of the wicked, who kept not the law; 136.
They who follow after mischief are far from the law; 150.
He prayed to be delivered from affliction, because he did not forget the law; 153.
"Salvation is far from the wicked; for they seek not thy statutes;" 155. A good and sufficient reason.
His lips should praise God, when he was instructed in his statutes; 171.
He longed for the salvation of God, for his law was his delight; 174.
And when he went astray he desired the Lord to seek him, for he did not forget his commandments; 176.
His most impressive contrasts between right and wrong, good and evil, were based on regard for the law. "I hate vain thoughts; but thy law do I love;" 13. "I hate and abhor lying, but thy law do I love;" 163.
He declared that the righteousness of God is an everlasting righteousness, and his law is the truth; 142.
That they have great peace who love the law; 165.
And with such views as are here expressed, and found also in many other expressions, of its truth, righteousness, breadth, perfection, a source of comfort, and hope, teaching the wisdom of God, he yet prayed thus: "Open thou mine eyes, that I may behold wondrous things out of thy law;" 18. He could see in it wisdom, righteousness, salvation, comfort, everything which could delight the heart of the saint of God, yet he knew there were wonders in the "statutes of Heaven," the "ten words" of Jehovah, which he had yet never seen or conceived. We can only add to what David has said of the law by quoting the words of inspiration in the New Testament: "The law is holy, and the commandment holy, and just, and good."
Solomon is equally clear and emphatic on the subject of the nature of the law, as we will notice hereafter. But its morality is still most clearly taught in the New Testament.
The Two Laws.
By John Nevins Andrews
"THERE is but one God, the Father, of whom are all things." 1 Cor. 8:6. From him all beings derive their existence. He who creates and upholds has certainly the right to govern and control. Hence it is that he is represented in the Scriptures as the one Lawgiver, who is able to save and to destroy. James 4:12. Existence being derived from the benevolence of the Creator, all intelligent creatures are amenable to his just government. Of all the creatures made by God to inhabit the earth, man alone is capable of learning the distinction of right and wrong, and he alone is placed under the control of moral law. Deriving his existence from a Being of infinite purity, he was himself once innocent, pure, and upright. He was the creature and the loyal subject of God, and God was the author of his existence, and his rightful sovereign. But God did not sustain toward man the character of a saviour and redeemer; for man needed not pardon.
As a creature owing all to God, the author of his existence, it is self-evident that he was under the highest obligation to love him with all his heart. The existence of other human beings originates a second great obligation, viz., to love our neighbor as ourselves. This precept is also one of self-evident obligation; for others are equally the creatures of God with ourselves, and have the same rights that we also have. These two precepts are the sum of all moral law. And they grow out of the fact that we owe all to God, and that others are the creatures of God as well as ourselves.
In rendering obedience to the first of these two precepts, man could have no other god before the Lord; nor could he worship idols; neither could he speak the name of God in an irreverent manner; nor could he neglect the hallowed rest-day of the Lord, which was set apart at creation in memory of the Creator's rest. Equally evident is it that our duty toward our fellow-men comprehends our duty to our parents, and the strictest regard to the life, chastity, property, character, and interests, of others.
The moral law thus divided into two parts, and drawn out and expressed in ten precepts, is of necessity unchangeable in its character. Its existence grows out of immutable relations which man sustains toward God and toward his fellow-man. It is God's standard of right, and after man's rebellion, the great test by which sin is shown.
Where shall we look for the record of such a moral code as we have noticed? In the earliest possible place in the Bible, certainly. And yet the book of Genesis contains no moral code whatever. How can this mystery be explained? A few facts will remove the difficulty. The book of Genesis was not written until about 2500 years after the creation. As it was written long after the patriarchs were dead, it could not have been a rule of life for them. It is a brief record of events that occurred during that period, and contains several allusions to an existing moral code. But the book of Exodus, which brings the narrative down to the author's own time, introduces this code under circumstances of the greatest solemnity. In this book is found the law of God as given by himself in person, and written with his own finger on stone. Indeed, the evidence indicates that no part of the Bible was written until after the ten commandments had been spoken and written by God, and consequently that code is the earliest writing in existence.
Such was the origin of the moral law, and such the character of its precepts. Its proclamation by God himself, prior to his causing any part of the Bible to be written, sufficiently attests the estimate which he placed upon it. From its very nature, it exists as early as the principles of morality; indeed, it is nothing but those principles expressed or written out. These principles do not owe their existence to the fall of man, but to relations which existed prior to the fall.
But there is a system of laws that does owe its origin to sin—a system that could have had no existence had not man become a transgressor. The violation of moral law was that which gave existence to the law of rites and ceremonies, the shadow of good things to come. There could be no sacrifices for sin until man became a sinner. In Eden, there could be no types and shadows pointing forward to future redemption through the death of Christ; for man in his uprightness needed no such redemption. Nor did God place upon man before his fall the obligation of carnal ordinances, which look forward to the time of reformation; for man was innocent and free from guile. That it was the violation of moral law that caused the fall of man may be seen at a glance. The motive set before Eve by Satan was that they should become as gods if they ate of that tree, Gen. 3; and as Adam was not deceived (1 Tim. 2:13), it is evident that he was the one who chose to follow his wife rather than to obey the Lord—an open violation of the first commandment in each case.
When man had thus become a sinner, and God had promised the means of his redemption, a second relation toward God was brought into existence. Man was a sinner, needing forgiveness; and God was a Saviour, offering pardon. It is plain, therefore, that the typical law, pointing forward to redemption through Christ, owes its origin to man's rebellion, and to God's infinite benevolence. If man had not sinned, he would have needed no types of future redemption; and if God had not determined to give his Son to die, he would have instituted no typical system pointing forward to that great event. The existence of such a code, therefore, is in consequence of sin. Its precepts are of a ceremonial nature, and its duration is necessarily limited by the great offering that could take away sin. From the fall of Adam till the time of Moses, the typical system was gradually developed and matured; and from Moses' time until the death of our Lord, it existed as the shadow of good things to come.
J. N. A.
(To be Concluded.)
God's Dealings with His Creatures.
By Uriah Smith
"SHALL not the Judge of all the earth do right?" asked an eminent servant of God in the opening pages of revelation, Gen. 18:25; and when all is finished, the redeemed, looking over all God's dealings with man, exclaim with fervent lips, "Just and true are thy ways, thou King of saints." Rev. 15:3. It is objected that we should raise no question regarding the justness of the doom to which God may devote any portion of our race; because we are not able to judge of his ways. Of things with which we are imperfectly acquainted, or which are above our comprehension, this is undoubtedly true; but respecting our relation to God, the light in which he looks upon sin, and the disposition he will finally make of it, he says to us, "Come, let us reason." We are never called upon to form an opinion or a decision in regard to things respecting which we are incapable of judging; but we are called upon to reverence God, as a God of love, wisdom, justice, and mercy. We must, therefore, be capable of judging of his character, his mercy, his love, his wisdom, and his justice. Are these characteristics displayed in his future dealings with the wicked, according to the view generally promulgated by the churches of the present day? The question to be decided is this: Is an eternity of torture so intense that the severest pain a person can suffer on earth is but a faint shadow of it, any just punishment for any conceivable amount of sin committed by the worst of men, during the brief period of our mortal life? What is our present life? Something for which we did not ask; something given us without our knowledge or consent; and, in the forcible language of another, "Can any abuse of this unasked-for gift justify the recompense of an existence spent in unending agony?"344
Between the sins committed in this finite life, and the fiery torment of hell continued through numberless millions of ages, and then no nearer its end than when the first groan was uttered, there is a disproportion so infinite, that few attempt to rest that eternal misery on merely the sins of the present life; and they endeavor to vindicate God's justice in the matter, or at least to apologize for his course, by saying that the sinner continues to sin, and that is the reason why he continues to suffer. The guilt of all the sins done in the body is soon expiated in the fiery flame; but then they must suffer for the sins committed after they left this mortal state, and commenced their life of agony in hell. And here they are represented as sinning faster than the inconceivable woe of hell can punish. It is affirmed of them by Dr. Benson, a well-known author, that "they must be perpetually swelling their enormous sums of guilt, and still running deeper, immensely deeper, in debt to divine and infinite justice. Hence, after the longest imaginable period, they will be so far from having discharged their debt that they will find more due than when they first began to suffer."
In like manner Wm. Archer Butler, in his sermon on Future Punishment, says:—
"The punishments of hell are but the perpetual vengeance that accompanies the sins of hell. An eternity of wickedness brings with it an eternity of woe. The sinner is to suffer for everlasting, but it is because the sin itself is as everlasting as the suffering."
Do the Scriptures anywhere thus speak? Do they not affirm, not once or twice, but over and over again, that the punishment of the future is for the sins of the present time? It is for the sins in which the sinner dies, not for what he commits after death, that he is to suffer future retribution. Eze. 18:26. The works for which we are to be brought into judgment (and for no others can we be punished) are the works of this present life. Eccl. 12:14. And Paul testifies, "For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5:10. It is for the sins done by human beings in the body, in this present life, not for what they will commit as lost spirits in hell, that they are to answer at the judgment seat of Christ, and for which they are to receive a just retribution. And if everlasting misery is thought to be too much for this, we are not at liberty to throw in post-mortem sins to balance the excessive punishment. If eternal torment cannot be defended as a just punishment for the sins of this present life, it cannot be defended at all.
To illustrate: Suppose in an earthly tribunal the judge should sentence a criminal to a punishment altogether too severe for the crime of which he had been guilty, and then should endeavor to justify his course by saying that he gave the sentence because he knew that the criminal would deserve it by the sins he would commit after he went to jail! How long would such a judge be tolerated? Yet this is the very course attributed by learned doctors of divinity, to the Judge of all the earth, who has declared that he will do right.
On the supposition that eternal torture is to be inflicted as the penalty for a life of sin in this world, were man asked if God's conduct in this respect was just, his own innate sense of justice, not yet wholly obliterated by the fall, would prompt him to a universal and determined, No! The framers of different religious systems have felt this, and seem to have searched sharply for some avenue of escape from the fearful wrong of this horrid theory. So Plato had his Acherusian lake from which at least some of the wretched sufferers in Tartarus, after a purgative process, might issue forth again to the upper air. Augustine following Plato in his notion of an abode of unending pain for some, had also his purgatory from whence others might find a road to Heaven. Rome has only a purgatory, the fires of a finite period, for the millions within her communion. Origen conceived of a purgatory wider than Plato's, Augustine's, or Rome's, from which all should at length be restored to the favor of God.
The churches of the Reformation have generally accepted of Augustine's hell, but denied his purgatory. In the Protestant denominations, therefore, we have this doctrine in its most horrid aspects. And it is no marvel that many who have felt compelled by their creed to accept it, have shrunk from its advocacy, and have tacitly, if not openly, confessed that they could heartily wish it were a lie.
Saurin at the close of one of his sermons thus speaks:—
"I sink, I sink, under the awful weight of my subject; and I declare, when I see my friends, my relations, the people of my charge,—this whole congregation, when I think that I, that you, that we are all exposed to these torments; when I see the lukewarmness of my devotions, in the languor of my love, in the levity of my resolutions and designs, the least evidence, though it be only possible or presumptive, of my future misery, I find in the thought of mortal poison, that diffuseih itself through every period of my existence, rendering society tiresome, nourishment insipid, pleasure disgustful, and life itself a cruel bitter. I cease to wonder that the fear of hell hath made some melancholy, others mad; that it hath disposed some to expose themselves to a living martyrdom, by fleeing from all commerce with the rest of mankind, and others, to suffer the most terrible, violent torments."
Albert Barnes, the well-known preacher and commentator, speaks on the same point as follows:—
"I confess when I look upon a world of sinners and of sufferers; upon death-beds and grave-yards, upon the world of woe filled with hosts to suffer forever; when I see my friends, my parents, my family, my people, my fellow-citizens; when I look upon a whole race all involved in this sin and danger, and when I see the great mass of them wholly unconcerned, and when I feel that God only can save them, and yet he does not do it—I am struck dumb. It is all dark, dark, dark to my soul, and I cannot disguise it."-Sermons, pp. 124, 125.
Such is the effect of the doctrine of eternal misery with some, according to the confession of its own advocates. No one can say that such effects are either good or desirable. And why does it not have this effect upon more? We answer, it is because the lips only mechanically assent to what the heart and reason either will not try to realize, or else do not seriously believe. Says Bishop Newton:—
"Imagine a creature, nay, imagine numberless creatures produced out of nothing . . . delivered over to torments of endless ages, without the least hope or possibility of relaxation or redemption. Imagine it you may, but you can never seriously believe it, nor reconcile it to God and goodness."—Dissertation, No. 60.
But the majority are affected by it far differently. Every better emotion of their nature revolts at the idea, and they will not accept it. They cannot believe that God is thus cruel, tyrannical, revengeful, implacable; the personification, in short, of every trait of character which, when seen in men here, we consider unmistakable marks of debasement and degradation; and believing the Bible and Christianity to be identified with such teaching as this, with equal promptness they too are rejected and cast away. But here we need not enlarge. Probably no one will read these lines under whose observation some case has not come of persons driven into skepticism, yes, driven and held there, by the popular doctrine of eternal misery—a doctrine which has been well described by a Christian writer, as "a theology that is confused, entangled, imperfect, and gloomy; a theology, which while it abundantly breeds infidelity among the educated classes, fails to spread through the body of the population, and but dimly, or only as a flickering candle enlightens the world."—I. Taylor.
But how is it with the view we have tried to present? Quite the reverse, as our own observation proves. Instances have come under our immediate knowledge of persons who, when they saw the divine harmony of God's system of government, as brought to view in his word, when they saw the just and reasonable disposition which the Bible declares that he will make of all those who will persist in rebellion against him,—a disposition in which justice and mercy so beautifully blend, have been able to take that Bible, and say for the first time in their life they could believe it to be the book of God. And believing this, they have been led to turn their feet into its testimonies, and strive by obedience to its plain requirements to escape a doom which they could see to be just, and therefore knew to be certain. This has been the experience of many. Let, then, the impression no longer exist, and the assertion no more be made, that these views tend to irreligion and infidelity. Their fruits everywhere show just the reverse.
Can it then be wondered at that we should be solicitous to disabuse the minds of the people in this respect? Shall we not have a zeal for the Lord, and be untiring in our efforts to wipe off from the book and character of God the aspersions which are by this doctrine cast upon the endearment name of Love; he declares that he is very pitiful and of tender mercy, long-suffering and slow to anger, not hasty to execute sentence against an evil work, not gratified in any manner by the death of the wicked, and not willing that any should perish; he declares that he delighteth in mercy, that he will not contend forever, neither be always wroth. And can it be that while thus representing himself to the inhabitants of earth, he was kindling fiery torture on multitudes of wretched beings in the dreary regions of hell, feeding their flame with his incensed fury, preserving and tormenting them in infinite indignation, exerting all his divine attributes to make them as wretched as the capacity of their nature would admit, and maintaining a fixed purpose to do this through the endless ages of eternity! If not, "what a portentous error must it be!" How fearfully is his character misrepresented! What a bold and audacious libel is uttered against his holy name!
The root and trunk of all this is the "taken-for-granted" position that the soul is immortal. But search through your Bible and see if you find it so. See if you will not rather be prepared to exclaim with the eminent commentator, Olshausen, that "the doctrine of the 'immortality of the soul,' and the name, are alike unknown to the entire Bible." (Comments on 1 Cor. 15:19, 20.)
The Missionary.
By Editor
An Interesting Visit.
Eld. Albert Norton, who has labored for six years in India as an independent missionary, was with us, Sabbath, July 15. He first learned of S. D. Adventists by receiving, while in India, from the Secretary of our General T. and M. Society, a copy of a paper with an accompanying communication. Being in this country, and about to return to India, he came here to learn more about us and our work.
Sabbath afternoon he spoke in the tabernacle, giving an account of some of his experiences in the missionary field, and the remarkable providences with which he has often been favored in his work, and setting forth the condition of the many millions of India who are hungering for the word of life. About half the population of the globe is concentrated into a comparatively small territory composed of India, China, and the immediately adjacent countries. His remarks were replete with interest and very instructive. True Christian zeal is evidently the ruling motive in his work. A liberal supply of publications on the different points of our faith was furnished him, with the assurance on his part that they would be faithfully examined.
He has secured a company of eight to engage with him in the missionary work; and they expect to sail from New York, Sept. 9. He is very solicitous that some of our people should enter that field, where there are multitudes enough who have not heard the word of life, and fields broad enough in which to work, to avoid all collision with others. He has no pledged support from any denomination or individuals, but trusts to the providence of God to sustain him, which it has thus far remarkably done. So much interest was aroused in the matter that a few friends contributed to the amount of $11.30 to form the nucleus of a fund to send the living preacher to the millions of India.—Review and Herald.
Salinas, California.
By G. D. Ballou, A. Brorsen
Our meetings in Salinas closed with encouraging results. Four were added to the church by baptism, and several others are keeping the Sabbath, who we believe will soon go forward in baptism. Some others are deeply interested, and we look for more fruit in the near future. Much prejudice has been removed, and the Baptist church has been secured for Sabbath meetings. We trust that the brethren and sisters will carry forward the tract and missionary work judiciously and faithfully, and thus help to develop the work. Throughout the entire meeting, they showed a most commendable zeal in sustaining the meetings with their means and by their presence, some coming from eight to thirteen miles to attend many of the meetings. May God bless the church in Salinas.
We are now holding meetings at this place. The way is opening favorably before us, and we enter upon our work here with good courage.
G. D. Ballou,
A. Brorsen.
Hollister, July 25, 1882.
New Jersey
From the Eastern Field.
(From Review and Herald.)
Ohio, Youngstown, July 16.—We have held meetings here two weeks, and have had our tent pitched in two different parts of the city. The attendance has been smaller than at any other tent-meeting we ever held. But the Lord has not forsaken us, and a few honest souls have received the truth. Sixteen have signed the covenant, and two more are keeping the Sabbath, and desire baptism. We have partially organized a church of fourteen members, most of whom are heads of families, and are persons who will, we think, be an honor to the cause. We have also organized a Sabbath-school and tract society, all present becoming members. The tithing system was well received.
Before the church was organized, we repaired to the Mahoning River, where nine followed their Lord in baptism. The Spirit of the Lord was especially near on this occasion.
Among the number here is a man who was in the Advent movement of 1844, and heard Wm. Miller preach. On hearing the third angel’s message, he was inspired with new hope, and embraced the truth as a whole. By the blessing of God, the majority of those who have frequented our meetings have become converted. We have decided to stay longer, to help those who are already with us, and try to reach others. G. G. RUPERT. R. A. UNDERWOOD.
New Jersey.
At Vineland, four, all children of Seventh-day Adventists, united with the church. A lady was present on the Sabbath who is now rejoicing in the truth, having learned it by read-ing. Have since met her, earnestly engaged in missionary work. So the Lord blesses the efforts of his people, for their encouragement. May they learn to be "steadfast, unmovable, always abound-ing in the work of the Lord."
At Camden, one was added to the church, and two were baptized. The brethren and sisters of the Camden Church are of good courage. One brother in Philadelphia reports the circulation, during the last two quarters, of over eleven thou-sand pages of tracts; another, of over four thou-sand pages, and four hundred and seventy periodi-cals. They have a large field for missionary labor in the cities of Camden and Philadelphia, and their large opportunities involve great re-sponsibilities. N. ORCUTT.
Indiana.
Idaville, White Co., July 19.—We have now reached an interesting point in our series of meetings here. Our numbers are gradually in-creasing. Last Sabbath about forty were present, thirteen of whom decided to keep the Sabbath. Others have taken a stand with us who were not here, and several others are deeply interested. J. M. REES, VICTOR THOMPSON.
"Personal Liberty."
The German Saloon Keepers' Association, a "personal liberty" affair, introduced into the City Council of Chicago the following measures. Of course, as the saloon element governs that city, it was adopted:—
"Any person being a minor and in the habit of getting intoxicated, or who shall purchase or in any manner obtain for his or her personal use any intoxicating liquors in any licensed saloon or grocery, shall, upon conviction, be fined in a sum not exceeding $25 for the first offense, and in a sum not less than $25 nor more than $100 for every following offense.
"Any person being a minor who shall play with dice, dominos, cards, balls, or other articles used in games in any saloon, or grocery, room, or place where intoxicating liquors are sold, shall, upon conviction, be subjected to a fine of not less than $10 nor more than $100 for each offense.
"Any person who, being a minor, shall obtain from the proprietor of any saloon or grocery, or from his or her agents or servants, any intoxicating liquors, under the false pretense of being of age, shall, upon conviction, be fined for each offense in a sum not less than $50."
There is a very large-sized colored gentleman in "dis yere wood-pile." The first object is to prevent drunkards and minors from testifying against saloon-keepers, knowing as they do that it means for them arrest and fines at the hands of the saloon-keepers, in retaliation. It is a law inducing perjury, and protection to saloon-keepers from their victims. The second object is to retaliate upon that very efficient organization, the Citizens' League, whose province is the protection of minors, as under such a law parents could not prosecute saloon-keepers without subjecting their own children to a fine of from $10 to $100.
The Daily News calls it an "infamous" ordinance, and declares as follows:—
"The Saloon-Keepers' Association is an institution for the promotion of whisky-drinking and gambling. It plays a prominent part in the politics of the city. Its principal aim is to elect a sufficient number of aldermen to control the city council, and consequently municipal legislation, in its interest. In fact, a majority of the council are generally its paid agents. They propose a Draconian municipal code, not directed at the real offenders against morals, but against the victims of such offenders. They design to punish, not those who prey upon youth, innocence, and virtue, but the youthful, the innocent, and the virtuous themselves. It is one of the most perfect exhibitions of a law for the benefit of the wolf as against the lamb that can possibly be conceived."—Morning and Day of Reform*.
Trifling with Danger.
By W. Taylor
I WAS sitting at the table of an Irish merchant in Sligo a few years ago. He had eight beautiful children. He had his wines and brandy on the table, and of course asked me to drink, and I had to give my reasons for declining. This gave me an opportunity to put in a little temperance, and while I was making my little speech by way of apology, I made this remark: "I would like to see the man who could truthfully say, 'No relative or friend of mine ever fell through intemperance.'" I saw that this struck him; his knife and fork fell from his grasp, and he remained silent for some seconds.
"Well," said he at length, "I AM NOT THAT MAN. My first Sabbath-school superintendent was a man of genial spirit and noble mien. He went into the wine trade, and died a drunkard before he was forty. My first class-leader, I believe, was a good, intelligent, useful man; but he, too, yielded to the habit of intemperance and died a drunkard. My own father suffered through intemperance."
"Yes," I exclaimed, "and you yourself are parading before your friends and your children the instruments of death which slew your first Sabbath-school superintendent, your first class-leader, and your father. The very rope with which they were hung you are adjusting to catch your children. I cannot afford to put my head in such a halter as that."
Temperance.
By Rechabite
Wanted His Wages Raised.
THERE are some young men who may see themselves in this incident, which occurred at Bridgewater, N. Y. We asked a young man to attend the temperance meeting on Sunday evening, and his reply was, "My clothes are not good enough to attend church. My wages have been small, and I must have them raised another year, or I sha'n't work for my present employer."
"How much are you receiving this year? You are working on a farm?"
"Yes; and I get $200 for nine months, and my board."
"When is your time out?"
"It will be out in two weeks."
"How much money will you have coming to you then?"
"Not anything. I have drawn more than my pay now."
"How much of the $200 have you spent for clothing?"
"Not quite $40."
"Have you any one beside yourself to support or care for?"
"No, sir; I am for myself."
"What has become of the $160?"
"W-e-l-l, I—I've spent that."
"Oh, you have. Did you put it out at interest? You don't seem to have any great desire to tell where it did go, do you?" Well, let me tell you. In June you drew $20, and went up to Utica to a circus; you got drunk, bet on three-card monte, lost all you had, got into a fight, got whipped, put into the lock-up, (the man who gets whipped, always is the man who gets locked up), and in the morning the Recorder fined you $10. Is this true?
"Yes, sir; but how did you find it out?"
"That don't matter. It seems they did not leave you anything. When the races were at Utica you drew $50 more, and went there. You drank freely, you were just full enough to bet on the slow horse, and lost all you had. You had another fight, and, as usual, received sound threshing, was taken before the Recorder, and for a second offense paid $25 fine. You did not even profit from this transaction. You went to a hop dance; whisky was plenty, and you partook freely. You imagined some one insulted you, and the result was a general row. This cost you $25 more, beside the costs of court, and the paying of your lawyer. I should think you would want your wages raised."
He stood looking at the ground, and then said:—
"I can see it all. What an ass I am. Why I have worked five years for my present employer, and have not laid up a cent. I have worn poor clothes; have found fault because my pay was small. If it had not been for drink, I should now have $500 at interest, should be well dressed, and respected by honest people. I will be at the meeting just as I am, and sign the pledge for life."
He kept his word. He took his pledge that night. He has been true to it, and is now one of the leading young men in Oneida County.
Young men, can you see yourselves in this picture? If you can, heed the truth, and be made better by correcting your mistaken way of living. —Rechabite.
Temperance.
THE full moral significance of the temperance conflict is gradually revealing itself. The connection between drunkenness and falsehood is thus set forth by Dr. B. W. Richardson of London—confessedly at the head of the medical profession in the Old World: “I am President of a society called ‘The Medical Temperance Association.’ There are three hundred of us banded together as Total Abstainers—by physicians and surgeons in large practice—not to make a propaganda of Total Abstinence, but to meet among ourselves and discuss the points which are most interesting to us in the treatment of disease.
A little while ago the question came up as to the treatment of dipsomania. We had a very remarkable discussion on this subject, and what struck me as I was presiding was, that everybody who spoke dealt with the moral aspect of the question. We were all of this mind, that one of the most diagnostic marks of drink-craving, that which distinguishes it as a mental characteristic from all other things, is that the drink-craver is always a falsehood-teller; that there is no actual case where a person affected with the drink-craving has been known to speak the truth; that we never can believe a word they say, and many of us are of the opinion that the tendency of untruthfulness descends to the children of these people.
See how solemnly strange it is that a physical agent should be taken into the body which should, after a time, so destroy all moral sense of right, and thought of responsibility, that the very foundation of morality is actually so changed that the person becomes, as it were, naturally and habitually the child and representative of falsehood. These are facts which were not known twenty years ago, and which must in the end tell largely as they are made known in the promotion of our cause.”—Selected.