IN this one thing the North and the South are in harmony: all are mourning the loss of President Garfield. The crime of the assassin was not against a State or a party; it was against the nation. James A. Garfield, while a candidate for the Presidency, belonged only to the party which put him in nomination. But President Garfield belonged to the United States. When a president is inaugurated, all good citizens have an equal interest in preserving his life and maintaining his authority, without regard to his political affiliations before election. The honor and the safety of the Government alike require it. Besides this, there is a very general concession that President Garfield was not only an able man, but a conscientious man and a Christian. Many incidents in his life are now being related, which show his generosity and goodness of heart. One of the most striking was that related by Congressman Hurd, of the Toledo district, who acknowledged such a favor at the hands of Mr. Garfield as is seldom accorded by a political opponent.
No stronger evidence could be given of the high regard in which the United States is held by the nations of the earth, than this general mourning for our President. The Queen of Great Britain, besides other tokens of respect and grief, issued the unexpected order for her Court to go into mourning seven days. The officers of the Russian men-of-war in San Francisco Bay had determined to give a ball to their friends in the city, but the Admiral would not permit it on account of the recent death of President Garfield. It is true, however, that he was very highly respected by all these parties, as a man, as well as President.451It gives pleasure to the friends of order and law to learn that there is a general disposition to receive President Arthur kindly, and to give him a fair chance to act without embarrassment in opening his administration. There is no doubt that he injured himself in his connection with the Conkling difficulty, in which he acted as a politician, and not at all becoming the dignity of the position to which the people had elevated him by their suffrages. But his course since the assassination of the President has done much to remove the unfavorable impression which he had created. The folly of Mr. Conkling's act is becoming more and more evident, as it now leaves only the life of Mr. Arthur between us and a change of administration, and it is to be feared the people would not take kindly to a change under such circumstances. The party which was so very successful last year might claim it as a clear right to have control of the administration during this term, while many of the opposing party still claim that they were deprived of their right in the preceding election. The apparent unity of feeling now prevailing, after the death of President Garfield, might be swept away in a day, and be succeeded by the bitterness of party strife, if the issue should be raised. And all are aware that it may be raised. Of all things in the world, we should be most slow to predict what a day may bring forth in American politics.
However this may turn, we have no faith in permanent peace among the nations. Crimes and plottings against the heads of governments are painfully prevalent. Standing armies and official vigilance afford no security. Peace has departed from the earth, for all the nations have rebelled against the authority of Jehovah. His law is disregarded, and the precepts of men are accepted in its place. The Scripture rule is: "First pure, then peaceable." By this rule we have no right to look for universal peace on earth until "He come whose right it is" to reign, and "shall gather out of his kingdom all things that offend, and them which do iniquity." "The meek shall inherit the earth, and delight themselves in the abundance of peace;" while "there is no peace to the wicked." Our own government can plead no exemption. American politics are lamentably corrupt. Selfishness of office-holders is almost all-prevailing. It has ceased to be a crime, in the eyes of most politicians and public men, to steal from the public treasury. The standard of morality is low in nearly all classes of society. And even in the professed churches of Christ, convenience and popularity are accepted as sufficient to regulate the life, while a full pocket covers a multitude of sins.
No one who believes the Bible can believe that these things can exist, and the God of justice keep silence. No one who studies the prophecies of the Bible believes that these things will long be suffered. We are not a people who fear God, or hate sin. We mourn, but it is for the man, and not for the nation. Our sins are hiding the face of God from us, and it never will shine upon us until we respect his authority, and do justice and judgment. Will this ever be?
Some, in an excess of blindness, think if we would "acknowledge God in the Constitution," our case would be better. It would make no one better, but would lead to still more hypocrisy and oppression. Unless the people acknowledge God in their hearts and lives, professions and votes of recognition are only mockery. A revival of religion and morality—religion that carries lasting reform with it—is what is needed; but that, we must confess, we have ceased to look for, except in individual cases.
THERE IS HELP IN GOD.
By John Nevins Andrews
THE Lord of hosts is the present help of those who put their trust in him. The arm of man is too feeble to help us in trouble, even when he is disposed to do his utmost for us. Those therefore do greatly err who put their trust even in princes. And why should we ever commit an error of this kind? Has not God invited us to trust in him? And has he not warned us not to trust in the arm of flesh?
God knows our sorrows as man cannot know them. To him all hearts are open. He knows our temptations, he understands our errors and faults. He is able to succor in the hour of our extremity, and he has promised to do it. There is no arm like his. If he is for us, he is more than all that can be against us. There is but one thing that will prevent him from extending help to us, and that is sin. And even sin cannot hinder God from helping us, if we will truly repent of it. But true repentance always involves a change of conduct. We must leave off our transgressions and turn from them to a course of true obedience.
Now God does not deny his mercy and his favor to penitent sinners. These are the very persons who may trust in him. All his promises are made to this class. We must not forget this fact, for it is of priceless value. God does not reject us because we have sinned, but because we refuse to put away our sins by repentance. If we could keep this fact before our minds, it would be a constant strength and support to us. We could then take hold of God's arm for help, and we should never be disappointed in the result. But we have an adversary who knows how to thwart our efforts in the great struggle for eternal life. He puts forth his utmost effort in every way to lead us into sin, and if he succeeds to any extent in his temptation, he then becomes our accuser that he may cause us to distrust God's mercy, and to neglect to come to him for pardon and for salvation. This is a most cruel temptation, and its effect in paralyzing our strength is great.
But we need not be thus thwarted in our efforts to seek God. When we seek him with all our hearts, he promises to receive us. It is our duty to believe that he is as good as his word. "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." Isa. 55:7. These are exceedingly precious words, and they were written on purpose that our faith may take hold on them. God is infinitely and supremely good. It is our privilege to trust him when every earthly refuge has failed us.
The Saviour says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart; and ye shall find rest to your souls. For my yoke is easy, and my burden is light." Matt. 12:28-30. This invitation is addressed to all who feel the burden of their sins. Though Satan will attempt to hinder us from accepting it by urging the fact that our burden of sin renders us unworthy of the Saviour's notice, yet the invitation is addressed to none but those who feel this burden. Those who feel no need of relief are offered none by Christ. We need not stay away because of the burden upon our souls. We are the ones invited, and we may be sure that it is our privilege to accept the offer of mercy. He will in no wise cast out him that cometh to him. This is the very Saviour we need. We can find salvation through him. We can trust in him with the assurance that he will save us. We must indeed accept his yoke, but it is a privilege to accept it. We must leave our sins, but they are the very cause of our burden, and in the end they will ruin us if we do not put them away. Let us thank God for such a Saviour. Let us prove ourselves true to him and to his cause. He will never leave us: let us see that we never forsake him. We can trust in him always if we will but keep his sayings; and he will assuredly guide us with his counsel, and afterwards receive us to glory.
J. N. A.
NEBRASKA CAMP-MEETING.
By S. N. Haskell
THIS meeting was held according to appointment, near Columbus, on the Union Pacific Railroad, about ninety miles from Omaha. This is a young Conference, having been organized but three years ago. At that time the membership was quite small, with only a few organized companies. During the past year they have made a specialty of the missionary work, in the following manner: A colporter would enter the place where the tent was to be pitched, visit and pray with families, obtain subscribers for our periodicals, and sell and loan our publications, making free use of the SIGNS OF THE TIMES, for from two to four weeks in advance of the meetings. This work prepared the way for the living preacher.
Notwithstanding the fact that most of their laborers are young and inexperienced, marked success has attended their efforts. Over one hundred have embraced the truth during this present year, and mostly within two counties. Judging from the present interest awakened by the pioneer work of the colporter, a larger harvest of souls will be gathered in the near future, especially if this interest be followed up by judicious labor.
About three hundred were encamped upon the ground. The prompt and living testimonies in every social meeting, and the good attendance at every meeting, indicated a spirituality not witnessed at any other camp-meeting which we have attended this year. The melting Spirit of God was often manifested in our midst. On Sabbath, about fifty came forward for prayers. Many of these were children of our brethren and sisters, some husbands and wives, and a few who had passed the common age allotted to man. This was a precious season. Monday afternoon fourteen were baptized in the Loup river, near the camp-ground.
Union and harmony characterized all the business proceedings. The Sabbath-school, the health and temperance work, and the missionary interests shared a portion of the time, and a good degree of interest was manifested in the various branches of the cause.
At a meeting called for the purpose, Eld. Boyd presented the neccessity of having their Tract Reserve Fund increased from six hundred to sixteen hundred dollars, to supply publications for the State; also to purchase a large tent suitable for camp-meetings. Although the drouth and hail had ruined their crops so they could not do as they otherwise might have done, over eleven hundred dollars were secured for that purpose in a few moments of time.
The parting meeting, Tuesday morning, will not soon be forgotten. Bro. Daniel Nettleton was set apart to the gospel ministry, by the laying on of hands; during the services the congregation was in tears. Our brethren went to their homes much encouraged, feeling that God had met with them and given them a gracious blessing.
Here Eld. Butler and myself separated; he started for Missouri, Kansas, and Texas, camp-meetings, while I return to the Pacific coast. S. N. HASKELL.
SPURGEON AND THE LAW.
By Editor
A WRITER in the National Baptist relates the incidents of his visit to Mr. Spurgeon, in London, and among other things speaks of the examination of the stables. And this was the remark of Mr. Spurgeon:-
"My horses are under the law. They observe Saturday. On that day, they are never taken out, no matter who wants to go anywhere. So that when they carry me to town on Sunday, their Sabbath is not interfered with."
Now this may pass for a bit of pleasantry on the part of the great English preacher, and was probably so looked upon by those who placed it before the public. But it is more than this. It is an acknowledgment of Mr. Spurgeon that Saturday is the day enjoined in the law of God. Mr. Spurgeon preaches the obligation of the law with great force and vigor. On what ground he disregards the day which the law specifies as the Sabbath, and observes another day in its stead-a day which the law does not enjoin-we cannot say. But this inconsistency is so common in the religious world that it is looked upon as a matter of course, and nobody is greatly astonished thereat. Were an inconsistency so striking found among so small and unpopular a people as the Seventh-day Adventists, it would be the subject of a standing joke of the world. Diana of the Ephesians is a great goddess, and cannot be lightly spoken against. But, seriously, it is a great pity and a reproach to Christianity that popularity, and not Scripture truth, has become the measure of orthodoxy.
OUR NEW YORK AND PENNSYLVANIA CAMP-MEETING.
By Dudley Marvin Canright
THIS meeting was held on the old ground at Hornellsville, Sept. 9-19. Of course the tents, the ground, etc., were all in good taste, as they always are in this Conference. There were about seventy tents in all. Between four and five hundred camped on the ground. The weather was fine throughout. As there was an extra train run from the city before and after each sermon, there was quite an attendance from without all the time. On both Sundays it was large, the last one some four thousand, it was estimated. About $150 worth of books was sold from the stand, and a good number of subscribers was obtained for our various periodicals.
Besides nearly all the ministers in the two Conferences, from abroad there were Elders G. I. Butler, S. N. Haskell, A. S. Hutchins, and the writer. Our social services, of which there were many held, were generally excellent. No time was lost in waiting. During the day-time, the sermons were all on practical subjects, warning against the love of the world, covetousness, pride, self-deception, formality, and the like. The word appeared to take a deep hold on the brethren and sisters. Many felt deeply. On the last Sabbath a very large number came forward to seek the Lord for pardon of sin, and more of his love, and some made a start in the Christian life. It was a sweetly solemn season. On the next day sixteen were baptized.
From the beginning the camp was divided into sections, the occupants of several tents being gathered into one, and a minister being placed over each section. Instead of family prayers these meetings were held each morning at eight. It worked well. A regular course of lectures was given, taking the time each evening and Sundays. This seemed to give good satisfaction both to our own people and to those outside. "Keep it before the people," should be our motto, if we have the truth for our age.
The Sabbath-school, the Tract and Missionary Society, and temperance work, each received attention. A special effort was made to impress upon all, their duty to pay tithes for the support of the ministry. Both these Conferences were far behind in this branch in this respect, simply because all do not do their duty in this respect as they should. A subscription was started to make up the deficiency by donation, and several hundred dollars were pledged. It is hoped that all in these Conferences will assist in this worthy object. Ministers cannot labor unless they are supported.
Elder Bliss, a young man of promise, was ordained to the ministry. Several papers freely published full reports of our meeting and sermons. For this purpose Sr. B. L. Whitney wrote a synopsis of each sermon, sometimes giving quite a full one. This reaches thousands who would not otherwise hear the truth. Such opportunities should not be lost by any camp-meeting.
The officers of the Erie R. R. showed us great favors in many ways, much beyond what we usually receive. This not only saved us much, but added to the pleasure of the meeting.
On the whole we had what may truthfully be called "a good camp-meeting." There was not an unpleasant feature to it. All went away feeling instructed, encouraged, and hopeful. To God be all the glory.
D. M. CANRIGHT.
THE VALUE OF ONE SOUL.
By M. Wood
Do NOT talk of expense when the souls of men, women, and children, are in peril. Can the value of one soul be estimated in dollars and cents? One soul is of more value than the whole world, our blessed Master being judge; for said he: "What is a man profited, if he shall gain the whole world, and lose his own soul?" If the whole world were expended in the missionary cause, and should be instrumental in the salvation of but one soul, still it would be a world profitably and well spent.
Let those who would complain about the useless expenditure of money in the T. and M. Societies, read John 12:3-6, and see if they can find an application. Judas cried out about expense when the Redeemer's feet were anointed, and pretended to have great regard for the poor, when, in fact, a selfish, covetous disposition prompted his outcry. And if Christ approved of the expense bestowed upon his own feet, how much more would he approve of the means adopted to bring souls to a knowledge of the truth as it is in Christ.
No man will ever impoverish himself by giving to the Lord, for the Lord loveth a cheerful giver, and he certainly will bless those whom he loveth, as far as shall be for their good and his glory. It appears as though many people think whatever they withhold from the Lord, or from religious purposes, is so much gained as to their worldly possessions, and, also, that whatever they may give, is so much lost; but surely such persons have forgotten that the Lord giveth, and the Lord taketh away. Solomon says: "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself." Prov. 11:24, 25. "It is more blessed to give than to receive." Acts 20:35.
The gospel breathes a spirit of liberality; and giving in the cause of God is taught from Genesis to Revelation. The liberal and free-hearted missionary prospers even in his worldly concerns. I would not wish any one to give in the cause of God from a hope of gain; God forbid; but we need not be afraid of reducing ourselves to beggary, as appears to be the case with some.
M. WOOD.
A NECESSITY AND A SUCCESS.
By Editor
[Under this head we published the following article as a communication to the Review and Herald in 1874. Every word of it was true then; It is still more forcibly true now. We republish it—because it is true, and also to show how this work appeared to us at that time. And let the halting read carefully the last paragraph.—EDITOR SIGNS.]
WHEN we consider the circumstance under which the work of the third angel's message struggled into existence, that, in poverty and against prejudice and oftentimes bitter hatred to the truth, the pioneers worked and wept and prayed, and literally, so far as human foresight goes, "against hope believed in hope," we must admit that its success has been unparalleled. Had we a theory of a popular cast to present to the world, it would be far different. But the commandments of God and the testimony of Jesus Christ present two points to which the carnal mind cannot submit; and carnal, world-loving professors despise them and leave no means untried to keep the light from going to the world.
But decided as has been the success of this work,-it has been long evident to every observing person that the prophecies of the world-wide proclamation of this message can never be fulfilled by the labor of the ministry. There is too much ground to go over. A glance at the operations of the great missionary societies, backed up as they are by learning, influence, and vast sums of money, convince us that other means than preaching must be brought into requisition.
In the providence of God the Tract and Missionary Societies have been established, which, instead of following up the work where an interest has been created, have become the pioneers, carrying the truth and arousing an interest in localities which it is impossible, at this time, to reach by other means. Many have embraced the truth in this country by tract circulation, who never heard a sermon. Some also in other countries; while an interest in this truth has been raised in almost every land. The latest news comes to us from New Zealand, where by means of tracts sent to kindred by friends in Battle Creek, an interest is awakened, which, if in this country, would demand immediate attention. And who knows but, in the counsels of the Lord, the "Biblical Institute" is designed to raise up men and women, who, as Judson, will take their lives in their hands, and leaving all for Christ, will follow up these interests, even to the ends of the earth?
These Societies cleared the books of the Association of a delinquent account of over one thousand dollars, and materially aided in establishing the advance system with all our periodicals.
Many millions of pages of choice reading have been circulated. Books have been loaned and given away, libraries have been supplied, the periodicals have been circulated, and while souls have been brought to the light, a zeal for the truth, a missionary spirit has been awakened, which betokens spiritual growth in the members of the societies.
With some there may be, as is to be expected, an anxiety in regard to the future of the T. & M. Societies, and some fear they may yet prove a failure—that they will not be sustained. Failure? They have already been a decided success. Let us be thankful and take courage. Should every society disband now; should no further organized effort be put forth, we would still have cause for rejoicing over what these societies have accomplished.
We read that the walls of Jerusalem were built against the most persistent opposition, because "the people had a mind to work." Trust and work, should be our watchword. The same providence which "has begun a good work," will carry it on to perfect success, if we do not prove unfaithful. And one thing I have noticed from the beginning, in all branches of this work, that they who work most have the most confidence in the cause. If your faith needs strengthening, go to work; improve opportunities, however small, and a blessing will surely follow.
Moving from Grumble Corner
At a camp-meeting last year, a man remarked that for years he had lived in Grumble Corner, but had lately moved up on Thanksgiving Street, and he found the air and the food far better.
A. J. CUDNEY
By Editor
FROM THE FIELD.
MICHIGAN, Coldwater, Sept. 12.—We closed our tent labor last night with the intention of carrying on the work from house to house. Yesterday we baptized fourteen. Others will go forward when we return from camp-meeting. We organized a church of twenty-two, and a Sabbath-school of twenty-nine.
E. P. DANIELS.
A. W. BATHER.
NEBRASKA, Schuyler, Colfax Co., Sept. 9.—Since our last report four more have signed the covenant, making thirty in all. Several others are keeping the Lord's Sabbath, and I hope they will identify themselves with us soon. A Sabbath-school of over fifty members has been organized, and thirty-five dollars raised for supplies. Thirteen were baptized last Sabbath; others will be at the first opportunity.
A. J. CUDNEY
MISSOURI, Howard's Mills, St. Clair Co., Sept 8.—Have just closed a series of meetings which began here in the tent four weeks ago yesterday. Have had a good attendance and good interest all the time. Six signed the covenant. Two others are keeping the Sabbath.
An aged brother united with us who is eighty-five years old. He says he has been waiting for sixty years to find a doctrine in harmony with the Bible. He now rejoices in the truth. May the Lord bless and save him, with all others who keep the commandments of God and the faith of Jesus.
HENRY WOODRUFF.
Bro. E. W. Whitney writes from East Galway, N. Y. that he has just closed a six weeks' series of meetings. Five have commenced to keep the Sabbath. Forty dollars' worth of books were sold.
LAKEPORT, CAL.
By J. D. Rice
CLOSED our meetings in this place September 18. The attendance, except on special occasions, was not large. Met some opposition from the Baptist minister of the place, and the Disciple minister from Ukiah, which only proved an opportunity to get the truth before many who otherwise might not have come to hear. A favorable impression for the truth seems to have been made. About fifteen are endeavoring to keep all the commandments of God and the faith of Jesus. Ten of these have signed the covenant. Some of them live in Scott's valley, a few miles from Lakeport.
Many others believe these things are true, some of whom are thinking seriously. We hope to see them obedient to the faith. Have tried to faithfully sow the seed, and hope to gather more fruit for the Master by and by. Baptized three. All seem anxious to take hold of the missionary work, to be doing something in the Lord's vineyard. Ten or twelve are expecting to attend camp-meeting.
Preached five times to full houses and attentive audiences in Scott's valley, where Bro. Isaac Morrison held meetings this spring. I think a good work may yet be done there. Bro. M. has gone to Santa Rosa. I left Lakeport yesterday. Expect to meet with the Arbuckle church at their quarterly meeting, Oct. 1. and 2.
Williams Cal. Sept. 29, 1881. J. D. RICE.
ANDREW FULLER AND THE CLOSE-POCKETED MERCHANT
THE Rev. Andrew Fuller, who was the first Secretary of the English Baptist Missionary Society, happened to visit Rochdale when the Rev. Thomas Littlewood was pastor of the Baptist church there. The fame of this distinguished preacher for the mission preceded him. A Rochdale gentleman was very anxious to hear him, but the idea of the collection somewhat chilled the fervor of his curiosity. It did not, however, extinguish it. He eventually accompanied a friend to the place of worship. On his way, he said: "I want to hear Mr. Fuller, but I shall be proof against all his appeals for money. I have come intentionally without a farthing in my pocket."
Both listened with interest to the attached friend of Pearce and Carey, of Marshman and Ward, as he chose for his text: "Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty." Judges 5:23. Slowly the words are read by the sonorous voice of the great preacher, and solemnly they fall on every ear. Their portentous meaning is being elucidated. All eyes are riveted on the pulpit, and as particular after particular of the discourse is being clenched with the terrible anathema of the text on every one indifferent to the cause of God, the empty-pocketed gentleman looked uneasy. He at length can bear it no longer. In anxious tones he whispers to his friend, "Have you a pound? Lend it to me." The money was lent, and shortly afterwards found its way into the plate.—Baptist Flug.
A Chink-Stone in God’s Temple
By Foster
A MAN dreamed that he was trying to build for himself a temple to commemorate his name. He wanted a whole temple to himself, and an angel came to show him one that was a model of beauty. But there was one stone missing from its peak, and the man asked the angel where it was. "There has never been one there," replied the angel. "We intended to place you there, but you say you want a whole temple to yourself, and so the place will be filled by some one else. But you will never have your special temple." Then the man, roused by his fears, started up from his sleep crying, "O God put me in your temple. Put me in, even though I can be but a chink-stone; put me in."—Foster.
Faith Proved by Giving
"I ONCE heard a conversation between a church member and an infidel. After arguments were urged at some length on both sides, the infidel observed to his friend that they might as well drop the subject of conversation; 'for,' said he, 'I do not believe a single word you say, and, more than this, I am satisfied that you do not really believe it yourself; for, to my certain knowledge, you have not given for the last twenty years as much for the spread of Christianity—such as the building of churches, foreign and domestic missions—as your last Durham cow cost. Why, sir, if I believed the one-half of what you say you believe, I would make the church my rule for giving, and my farm the exception.'"
Sowing Seed Morning and Evening
"In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they shall both be alike good."
Temperance.
By John B. Finch
INDICTMENT OF THE LIQUOR TRAFFIC.
COMPARISONS bring out colors. Compare the traffic with other trades. The liquor men will admit that a minister is just as good as a saloon-keeper as long as he behaves himself as well. Then write with the propositions already stated, the principle of political economy taught us when we were boys at school; that there are but three ways of getting money or wealth—make it, have it donated to you, steal it. Some would say find it, but you cannot base a principle of political economy on chance. Change the form and it is in this shape—without making it or having it donated to him, any man who gets money is a thief. In the course of honest business, every man is bound to render a fair bargain in an honest trade, although it may be unpopular doctrine in this country. I say I have no sympathy for the accursed thing called sharpness, that lies to a man in a trade and then laughs about its trick; it is no better than stealing. I would as soon a man would steal twenty-five cents from my pocket-book as lie to me in a trade and get it in that way. When I have taken a man's word it hurts my faith in humanity to find my trust betrayed.
You hire a minister, you pay him money, (that is, I suppose you do), the minister is hired just as any other man is hired, and you expect he will give you value received for the money that he gets. I hire a minister, or help hire one, on the same basis that I hire a man to dig a ditch. I expect he will do good work; if he does not I will turn him off and get a new one as soon as I can; but when he is hired I am as much bound in honor to pay him what I agree to pay him as I am bound to pay a fellow who undertakes any work for me. You hire a minister and pay him if you are honest; a man who will cheat a minister is just as big a knave as a man who will cheat a merchant. I suppose you men down here always pay your ministers; they don't up in my country—unless they accept promises to pay. I call the minister up here and say to him, "You get money, now, sir, tell the people what you give them for the money they pay you; show them what you give them. Mr. Minister, they don't pay you for preaching, although it is pleasant and instructive to listen. They don't pay you just to run revivals, though it is a good thing to take the minds of the people away from this world to the future; and let me say here by way of digression, it has been my experience as an attorney, that you can collect debts after a revival that were not worth ten cents on the dollar before. The religion of Jesus Christ does make men honest. A town could afford, for the sake of business alone, to run a revival once a year. But, Mr. Minister, you are not living for to-day, for to-morrow, for next week, for next year; will you come up here now and justify your work? We don't want you to justify it by boys, by middle-aged men; we want you to come up here by the death-bed of the Christian and tell us, sir, if you will defend yourself there." Would not he come and say, "That is just the test I want to try; I don't want you to try me by the sunshine Christians, who work for the Lord on Sunday and the devil the rest of the week. Not by the people who are in the church as an insurance society, to keep from burning after they get on the other side; but I am willing to be judged by that class of people who have loved God and kept his commandments; apply that test and I am satisfied." Although this country is to-day ringing with the bitter tones of scoffers, the most fanatical infidel keeps his fingers off of such a test.
We want another trade, and we call the school-teachers to come up here. What do you give the people for what you receive? They pay you, and they expect that you will return value received. What do you give back? The teacher would come, and, calling up the educated merchant, doctor, lawyer, and tradesman, would say: "This is the result of my work." She would reach out her hand to the religious teacher, and say: "Educated conscientiousness and educated intellect is the only basis on which this Government can stand."
Let me say to you people, too, if I may say it in a temperance talk, that I believe in this country any system of education that does not educate the morals as well as the intellect, is a fraud and a failure. Come with me out to the frontier of this nation, and I will show you men who are graduates from the Eastern colleges that have fled there to avoid the effects of crimes committed in their former homes. They are vile and devilish. To make a symmetrical man or woman, the moral nature must be developed with the development of the wicked.
We want another trade, and we shout out to the blacksmith. We say: "You get money, come up here, and bring up a specimen of your work." He would come, and, holding up a horse-shoe, would say: "Here is my work. Every time that I put it on a man's horse he is better off, and I am better off, if he pays me." We stand him alongside the minister and teacher, and we call up a milliner to represent the ladies, and we say to her: "You get money, and it is a mighty important question to us married men what you give back." She comes up, and holding a finished hat or bonnet, says: "I made that—isn't it well done?" Although men make sport of these hats and bonnets, yet we are free to confess that our wives look a little prettier when they have them on, and when we take the thing and look at it, almost trembling, fearful lest we crush it, we realize that we could earn the money to buy it in a day, and with our clumsy fingers we could never make it; so, we make up our minds that it is a necessity, and we pass her over with the rest.
Now we have them, but we want one more—the man of the dram-shop in this State. "Come up, sir. You said a minute ago the minister was as good as the saloon-keeper, if he behaved himself as well. If the minister is just as good you must get into the same scales of political economy where we have weighed him. Now don't plead the baby act, but come. You dare not come. Do you hesitate? You get money, you toil not, neither do you spin, and yet few workmen can wear such clothes as you do. What are you giving back for what you get? Come up here, sir, get in; or, what is better, come up, bring a finished specimen of your work and hold it up here for the crowd to see, and show us its fine points! What would he bring? What does the dram-shop manufacture? It has always manufactured drunkards, first, last, and all the time. A dram-shop keeper is as distinctly a drunkard-maker as a man that makes shoes is a shoemaker. That is all he ever did make, that is all he ever will make. Show me a first-class sample of saloon work. Could you induce a saloon-keeper to come up here and hold it up? What does he say? You say to him, "You make drunkards." His very excuse is, "I won't have any old drunkards hanging around me." If it is a good thing to make a drunkard, a drunkard must be a mighty good thing after he is made. Suppose, ladies and gentlemen, the minister should come here and give you as a reason why his church didn't have to be indorsed, that he didn't have old Christians around his prayer-meetings. Would not that be a good advertisement for the Christian religion? That they did not want these men, that they were so old they were ashamed of them?
I saw by the papers that at the Des Plaines camp-meeting they had called together on the platform all the old men and women who had been in the Christian service fifty years, and there was a crowd gathered around the platform to hear their testimony, and the paper stated that the feeling pervading the audience was wonderful. Why don't the drunkard-makers come up here and call up a number of their veterans—a number of men whom they have worked on for ten, fifteen, or twenty years, with red noses, bleared eyes, ragged clothes, toes creeping out of their shoes? Bring them up here, and then stand up and exhibit them, opening the Bible—(let the saloon-keeper now act as end man in this show)—open the Bible and read: "No drunkard shall enter the kingdom of Heaven," and then call on them to testify. By their evidence we are willing to stand or fall. Why don't the drunkard-makers do it? Is their business so mean, so low, so devilish, that when they have broken down a man who has stood by them through thick and thin, when he has given his money, character,—everything, they kick him out, and say: "We don't want any old drunkards around us!" The business is afraid to meet its record. Such is the evidence in the case.
The temperance men must then continue to press the charges against the traffic, and work to perfect their plan of work against such a dastardly foe. Our work is to save drunkards, prevent drunkenness. Gentlemen and ladies, the temperance people believe in reaching down into the hole of debauchery, and getting hold of the poor fellows; I say, reaching with tears and prayers, and lifting and holding them up; but after we have got them out, we believe in plugging up the hole so other men will not fall in—save the drunkard and prevent drunkenness.—From John B. Finch's Speech, in National Liberator.