Newspaper Page Text
The Christian Index.
Vol. 57 —No 31.
Table of Contents.
1 irst Page.—Alabama Department: The
Reproductive Power of Sin; Fidelity;
Importance of Sound Speech; Speech
makin« at Our Religious Anniversaries;
Religious Press; To Prevent Crime.
Second Page.—Correspondence: The True
Church ; Home Mission Board; Revival
Scenes and Incidents; Memorial of Jesse
Mercer; Sundries; Letter from Bruns
wick.
Third Page —Obituaries: Tribute of Re
spect.
Fourth Page.—Editiorials: The Starting
Point of Reform; Fraternity of Ministers ;
Success of Foreign Missions; The Mode of
Temptation; The Secular Press Rebuking
Infidelity; The Ring of the True Metal;
Noble Kentucky; Georgia Baptist News.Jj
Fifth Page.—Secular Editorials: News
paragraphs; Legislative Summary; Glan
ces at Our Exchanges; Secular News;
Georgia News.
Seventh Page.—Farmers’ Index: Georgia
Crops; Agricultural College, etc.
Eighth Page.—Practical Housekeeping;
Noonday Association; Central Association;
Programme of Bethel Sunday-School
Convention. Florida Department: Week
ly News and Laconics.
Alabama Department.
BY SAMUEL HENDERSON.
THE REPRODUCTIVE POWER
OF SIN.
There is a striking analogy between
physical and moral disease. It is an
accepted and established fact that con
sumptions, scrofulas and the like are
hereditary—that though by careful at
tentions to the laws of health, they
may disappear for a generation or two,
yet they will reappear with }>erhaps
increased verulence; so that not un
frequently parents live to bury all their
children who die of such diseases. It
is thus, and even more so, with sin,
that worst of all diseases. It is not so
much breathed into the soul from
some external moral malaria as it is
the natural heritage of man. It is
born with him. It inheres to the very
constitution of his nature. It is the
virus injected into his nature at its
very fountain head ere his first parents
were driven from Eden, and that has
corrupted the whole race. So that to
day we are suffering the ten thousand
wars and are enduring the last dread
penalty of “man’s first disobedience”
nearly six thousand years ago. If,
as so many seem to think, the law of
sin and the law of holiness are in equi
poise, i. e., if men were just so much
inclined to virtue as to vice, to right
eousness as to sin, then it would only
require a preponderance of argument
and motive on the side of virtue and
righteousness to convert the world.
And yet all the argument and the mo- j
tive worth the name are on the side of i
moral purity, and it has no more effect I
upon this stubborn disease than a puff!
of wind upon a stone wall. They
leave us as they find us, “dead in tres
pass and sin.” All such appliances
are as if we were to bring food to a
dead corpse in the hope of calling back
the vital spark. Like the bones in the
valley of vision, the “breath of the
Lord” must breath into us ere any
signs of spiritual life appears.
We have stated the case thus strong
ly, and as we believe scripturally and
truly, in order to show the innate ten
dency of sin to perpetuate itself. Like
consumption, divine grace may arrest
its final penalty, eternal death, in one
generation, but the seeds are there, and |
it appears in the next. Godliness is '
engrafted upon the soul, and like our
exotic fruits, must be cultivated with
care to mature and perpetuate it.
Sin, like the noxious growth, thrives
most and reproduces itself on the
broadest scale when let alone. It j
needs no culture to mature its bitter
fruits.
It is easy to see, therefore, that ex
ample, precept and authority must be
potential for ruin when arrayed on the !
side of iniquity, since they appeal to
hearts already prone to follow in their
track. An illustration or two will bet
ter serve our purpose than the most
elaborate argument. Let us recur to
the afflicting story of Jeroboam, the
son of Nebat. After the ten tribes had
separated from the house of David,
Jeroboam was annointed their king;
and the thought came into his mind
that if his people continued to go up to
Jerusalem to worship, it might revive
their loyalty to the house of David.
After counseling with his friends, he
said, “let us make two calves of gold,
and let the people worship them at
home, instead of taking this long and
expensive journey to Jerusalem.”
Thus he established idolatry, Isreal fell
into the snare, and this iniquity went
on worse and worse for a hundred years,
involving millions upon millions of
that people in the most abandoned
vices, resulting in the overthrow of
their nation, scattering them through
surrounding countries where their pos
terity are unknown to this day. All
this began in a thought that was
SOUTH-WESTERN BAPTIST.
of Alabama.
; matured into an act, and the author is
I it is known in sacred story as “Jero
: boam, the son of Nebat, that caused Is
real to sin.” Wherever his name is
mentioned, his crime clings to it with
the tenacity of shadow. “Jeroboam,
| the son of Nebat, that caused Isreal to
sin!” Like the goary form of some
murdered viciim, his sin clings to his
very name in adamantine chains!
Take another class of illustrations
the corrupting influence of a licensious
literature. The school of infidels of
which Voltair was the head, prepared
the French nation for the “reign of
terror,” in which the darkest chapter
was given to history ever recorded. It
was a nation of infidels, and by conse
quence, unbridled depravity to show to
Ihe world, on a scale of unparalleled
extent, what is the last enormity that
abandoned human nature can commit.
It stands out before the world as a per
petual memorial of what the harvest
will be when infidelity sows the seed.
Scarcely iess corrupting is that litera
ture supplied from the cesspools of our
cities, from “western adventures,” from
the vices of high life, indeed from all
those sources where depravity is the
text and money the reward. Much of
this literature is furnished in our pop
ular newspapers, is retailed in “yellow
leaf” covers on our high ways to be
guile the tedium of travel, and finds its
way to too many of our centre tables.
It has the like effect upon the mind of
the young that spirituous liquors have
upon the body. It stimulates a vicious
taste that unfits the person for the real,
solid, virtuous pursuits of life. It
dwarfs the mind and expends the pass
ions. It substitutes the ideal for the
real, and sends our young men in
crowds to end their days in drinking
and gambling saloons, and not a few
of our women to worse places. Is it
putting the matter too strong to say of
such books and newspapers, that they
are incendiaries, their mission being to
“set on fire the course of this world,
and are themselves set on fire of hell?”
That they tend to reproduce crime on
a scale of magnitude commensurate
with their circulation, is abundantly
attested by the sad experiences of these
latter years. A bad book reproduces
its author just as many times as it has
copies in circulation, as each copy in
its turn becomes tl.e centre of another
circle that will expand indefinitely,
thus gathering upon the author an
ever augmenting and frightful respon
sibility.
FIDELITY.
All compacts are formed upon the
mutual fidelity of the parties to them
to one another. In entering them there
is a kind of implied oath each party is
supposed to be under to speak the truth.
When, therefore, a party to such com
pacts, be they moral, religious, political,
or any other, says “the thing that is
not,” he violates the compact—he does
that thing, which, if all others were to
do, such compacts would be impossi
ble—he undermines the very founda
tion principle that vitalizes all human
combinations. Hence the solemn em
phasis of the Apostolic admonition,
“Lie not one to another.” The loss of in
tegrity dissolves every bond that unites
man to his fellow-man. Now, in the
light of this principle, we are tempted
to ask, what is to become of this per
petual distrust with which the most
serious asseverations of the best and
wisest men in the South is received by
what we are assused is the great ma
jority of the Northern people? And
what is a marked peculiarity of this
distrust is, that it comes from the
highest religious sources—those who
have been entrusted with the editorial
management of the religious press. It
would seem that if any people on earth
ought to cherisn respect for, and confi
dence in, each other, it is a Christian
people. And yet, if we accept the ani
mus of not a few religious as well as
secular papers, an imaginary line
(Mason’s and Dixon’s) drawn through
our country marks the exact boundary
between truth, justice, and the highest
moral purity on the one side, and false
hood, injustice, and the most aban
doned depravity on the other. Com
mon humanity, common sense, com
mon patriotism, to say nothing of our
Christianity,ought to inspire a different
line of conduct. If we were as bad as
they make us, such constant recrimina
tion would make us worse.
Dr. Crane, in a communication to
the Texas Baptist, has this to say of I
the late meeting at Atlanta: “The
greatest convention since the war, if
not of our whole Southern history, is '
now a historical fact.” His opinion is
worth something, for he has been inti
mately associated with it ever since its
organization, and was for many years
its Secretary.
Dr. Buckner, our veteran missionary
among the Indians, says that since the
Atlanta Convention he is “full of hope
about our manual labor school” among
the Creeks.
Atlanta, Georgia, Thursday, August 14, 1879.
IMPORTANCE OF SOUND SPEECH
In his admirable little volume, on
“The Study of Words,” Trench de
votes a lecture to the “Morality of
Words,” in which, in a very ingenious
manner, he traces the etymology of
sundry words from their root down
ward and upward, according as they
have been employed to denote vices
and virtues, depravity and righteous
ness. Thus, if we take the word “liber
tine,” we find it was originally used
to denote “a speculative free-thinker in
matters of religion, and in the theory
of morals,” but as acting always follows
thinking, it came to possess a seconda
ry meaning of loose conduct, and the
primary was lost in the secondary
meaning, so that now it means “a pro
fligate, licentious, debauched person.”
“Humility” oiiginally meant, “with
rare exceptions,” meanness of spirit;
but under the transforming power of
Christianity, it has come to signify one
of the most lovely and dignified virtues
of Christian character. Thus the one
word, “libertine,” has greatly degener
ated, while the other, “humility,” has
been correspondingly elevated. The
one, so to express it, has been captured
by sin, and made to express the last
gradation of depravity—the other has
been appropriated by religion, to indi
cate the noblest gra.de of piety.
Dr. South has devoted several ser
mons to "the fatal imposture and force
of words,” founded on Isaiah 5 : 20:
“Wo unto you that call evil good, and
good evil,” etc. The etymology of
words, expressive of right and wrong,
depends not upon the subjective con
victions of men as to the moral quality
of actions, but upon a real, radical, ob
jective difference in these actions.
Thus male volence and benevolence have
a per se difference in their import, as
much so as light and darkness, irre
spective of all human opinions and
convictions as to their moral qualities.
Theft and honesty express a difference
in things, not the mere conventional
discriminations that depend upon legal
enactments to enforce them. If there
was no law but the law within us, theft
would be wrong, and honesty would be
right.
How we are sometimes charmed as
we have heard a discourse or read a
production from some man whose
purity of style, magical diction, and
lucid discriminations have placed every
idea before ns with as much distinc
tiveness as if they were separate paint
ings. We naturally conclude, and
wisely, too, that a man who wields such
English must have something to say—
something worthy of such incarnations,
as Wordsworth would, as his rich and
varied vocabulary can give. Take that
matchless allegory of Bunyan, “The
Pilgrim’s Progress.” Lord Macauly
says of it, no man ever said just what
he meant to say, no more, no less, than
good John Bunyan. It is a succession
of “word paintings” so accurately delin
eated, that art has taken up the scenes
and produced a series of pictures on
which connoisseurs have gazed with no
little admiration. Thus the dreamer of
Elston jail was unconsciously contrib
uting no little to art, as well as to the
religious literature of his country.
Purity and accuracy in style are just
as essential to speakers and writers as
force. The same power that wields a
sharp and dull implement will achieve
quite different results. Paul directs
Titus to use “sound speech that cannot
be condemned,” etc. Our language is
so so rich in its expressional power, I
that no man who aims to instruct oth
ers, either by his tongue or pen, can
have any excuse but indolence for a
slip-shod, indefinite array of words
that mean anything or nothing. Noth
ing will win the ears, even of uncul
tivated people, so quickly as the com
bination of purity, accuracy and force
in one’s style.
If the reader will pardon us, we will
close these rather rambling thoughts
With a little story told us about twenty
five years ago by a worthy minister,
who, we believe, heard the sermon, or
■rather harangue.
A certain brother minister, who cer
tainly never had been to college, was
called on to preach the funeral of a
child. After ransacking the Bible, he
fell upon this text: “Howl, fir-tree, for
the cedar is fallen.” The misfortune of
the brother was, that he read his text
wrong—he read "/re-tree” instead of
“Jjr-tree," and built the whole of his
sermon on that one idea. His exposi
tion was quite luminous. The “fire-
I tree” was a common growth of that
country! Moses had seen one of them
when it was only a “bush!” Then the
grace of God was very much like “fire.”
It gives light, consumes, and purifies,
and the like. And then he closed by
comparing Christ to his “fire-ircc,"
kindly assuring the bereaved parents
that their little one had gone to the
arms of the “blessed Fire-Tree in the
heavenly kingdom!” Now, we may
smile at the honest mistake of this un
coqth brother, but we have heard ser
mons not a whit behind this in the bold
absurdity of construing the word of
God—whole sermons built up on a
mere conceit of the speaker. “The
preacher,” says Solomon, “sought out
acceptable words.”
SPEECH-MAKING A'T OUR RE
LIGIOUS ANNIVERSARIES.
There is a growing morbid sensi
bility among not a few of our people
in regard to “speech-making” at our
important denominational meeting. A
flippant kind of criticism is often in
dulged that would lead one to suppose
that a set of “sophomores” had ap
peared in force and captured the occa
sion. Such a brother “curled” most
prodigiously ; such another “exploded
gas” by the hour; still another was in
tolerably “dull;” brother “Stentor”
spoke as if we were all mutes, and Dr.
“Prolix” sent us all to the “land of
Nod.” And so the thing goes on from
A to Z, until one would think, if these
wiseacres are to be believed, that the
whole occasion was one for the display
of bombast, fustian and stupidity. We
heard a certain brother, who aspires to
be one of the “somewhat s” of the de
nomination, curtly refer to what many
of our wisest and best men pronounced
the best speech made at the last South
ern Baptist Convention as being—well,
anything else than what it should
have been.
Now, against all this wholesale, mor
bid, jejune criticism, we enter our pro
test. Whether it originates in jeal
ousy, or in a vain assumption of supe
rior acumen, or in a certain want of
capacity that cannot discriminate be
tween a “diamond” of the first water
and a mere “paste,” it is simply ludi
crous. ( The most eloquent speeches we
have ever heard, both in thought and
diction, have been made on these grand
occasions. At the risk of stirring up
this Whole tribe of Liliputian critics,
we say deliberately that the pulpit and
the platform of Christianity in these
‘United States present the grandest ar
ray of intellectual power, of real, com
manding eloquence, to be found on this
continent. We say pulpit and plat
form, for on those great anniversary
occasions laymen come in to dispute
the palm with our best ministers, and
not (infrequently they bear it away.
Take the speeches of CoJ. Bishop, of
Tallaocsra, and Dr. Tichenor, at our
last Alabama Convention, on our State
Mission work—two of the grandest
speeches one ever hears (beg those
brethren’s pardon for the comparison,
for they were not “spelling against”
each other) —it would be difficult to
decide upon their relative excellence.
The same may be said of the “many
sided” speech of Dr. Gwaltney on the
Judson Institute, and the splendid ad
dress of Brother Harris, of Livingston,
on the Howard and Judson. The
truth is, if we abate those occasions
of the stirring speeches we generally
hear, we take from them three-fourths
of their interest. The attendance
would dwindle down to a corporal’s
guard and every interest die out. They
are the speeches of live men that re
deem those occasions from inanity,
even as it is the living ministry that
gives to Christianity its commanding
power in the world.
As most of these critics are minis
ters—for we seldom hear a word of
objection from a layman—we suggest
to them either to quit depreciating
their brethren or quit retailing the fine
thoughts they gather from these
speeches from pulpits—speeches which
they pronounce as mere bombast, gas,
and the like. Wo do not object to
this—indeed, we commend it; but it
is not in good taste to depreciate the
source whence one derives some of his
best thoughts. Verbum sat.
Clean Papers.—Ot course the read
ing public have the remedy in their
own hands. If decent Christian peo
ple would rigidly exclude from their
families all journals that habitually fill
their c< lumns with the sewage of soci
ety, such papers would be compelled
to reform or die. Newspapers, like a
thousand other things, are made to
sell, and the buyer, to a certain extent
makes himself particeps criminis in
this dissemination of moral poison. It
is high time for parents to take more
diligent heed to the kind of literature
to which their children have access.
Good books are abundant, and clean
newspapers would be if the “baser sort”
were rigidly excluded from Christian
families.— Ex.
You need not be afraid of giving too
much. The old darkey said : “If any
ob you know ob any church what died
ob liberality, ’jis tell me whar it is, an
I will make a pilgrimage to it, an by
de soft light ob de pale moon, I will
crawl up on de moss-covered roof and
write 'jam de topmost shingle, 'Blessed
am de dead whar die in de Lord.’”
"Incomparably the best poriftession is
a gracious spirit, and by far the great
est kindness we can render one anoth
er is assistance in overcoming faults
and acquiring virtues.”
THE CHRISTIAN HERALD,
of Tennessee.
The Religious Press.
—When a man is able to do but little the
temptation to leave that little undone is of
ten very strong. It should be watched and
resisted until overcome. The master is fa
milliar with the measure of our ability, and
asks only what we are able to do. Norshall
he that is "faithful in the least” be without
his reward United Presbyterian.
—ls all parties would cease looking upon
the black man merely as a political factor,
and address themselves in good earnest to
efforts for his religious and temporal we'l
beintt, something might be done. But this
is just what the politicians in and ou of the
churches will not not do. — Christian Advo
cate.
—Southern men must guard. Because
denunciation from the North is so often un
just and exces-uve, the voice of fearless re
buke of wrong-doing must not be hushed
among us. Vice in high and low places
must be exposed and denounced. No de
gree of outside impertinence and pressure
can exonerate us from this obligation. The
approbation or disapprobation of distant
communities is of far less consequence in
the sight of God. Addressing ourselves
honestly and earnestly to our duty as con
servators of what is true and good, and in
flexible opponents of all that is false and
evil in our own section, we shall have not
only the blessing of Him who rules in right
eousness, but the good will and sympathy of
the large and increasing class of Northern
people who are disposed to treat us as citi
zens of the same countrv, and children of
the same faith should treat each other.—
Christian Advocate.
Earthly heavens are a sort of a failure
the be-t you can make of them —that is if
you expect the real article on earth. People
may live blessed, joyous and peaceful lives
here, but they will not be apt to so live if
they look for perfection among mortals. That
little Sunday-school miss was far wiser than
she knew when, upon being asked, “What
must people do in order to go to heaven ?”
replied, “Die, I suppose.”— Morning Star.
—lt is a clear indication that the heart is
not brought into entire subjection to God,
when any portion of our time or talent or
money is claimed as our own absolute prop
erty, to be used according to our own pleas
ure, not in subordination to His will. If we
are Christ’s, all that we have is His also,
and we can have no desire to withhold any
thing from him. — Lutheran Standard.
Why is it ? etc. Here it is; here at
at least is what the Record and Evan
gelist says:
The most serious drawback to the progress
of the church at the present time is that
there are thousands who have ‘‘joined the
church” instead of Christ. These are “wells
without water, clouds without rain.” Hav
ing a name to live, they are dead, and the
weight of the body of death hangs about the
neck of the church to weigh: it down, to par
alyze its efforts and to sicken it with a deadly
contagion. If it could be shorn of all who
have not joined Christ, though it should
lose half its numbers, its strength would be
multiplied. Then it would be like the dis
ciplined army, composed only of true, tried
and valiant soldiers, determine to conquer or
to die Then the reproach would depart
from Zion and cavils of the gainsayers be
answered. Then Christ would be seen
among men.
One word in confidence with the reader
before we close. Have you “joined church,”
or joined Christ? It is easy for you to de
termine. Is your eye single and your heart
wholly his? Is your life hid with Christ
in God? Has your will been laid as an
offering at his feet ? Has he a throne in
your heart, from whence as King he rules
your whole life ? Do you pray daily, from
the depths of a sincere and earnest heart:
“Lord, not my will but thine be done”?
And The Index asks its readers,
each one for himself, to inquire what
is “the most serious drawback to the
progress of the church at the present
time?” If the Record and Evangelist
is right, what shall we do about it?
Here are three suggestions: 1. Get
rid of as much of the worthless mem
bers as we can. 2. Take in no more
of that sort. 3. Be not over anxious
to increase in mere numbers.
—The New York Examiner and
Chronicle, speaking of tendencies in
Louisiana toward repudiation, sneer
ingly speaks of the whole South in
these words:
Southern men declare that what the South
needs is an influx of Northern men and
Northern capital; and yet they wonder why
the Northern capitalists are so shy of South
ern investments. It is queer.
Is that fair, good brother? You of
course know that if Northern capitalists
wish to purchase Georgia Jour per cent,
bonds, they can do so at par, and not
a cent less, and that many of them are
now actually held in your city, bought
at that price. Is it bearing true wit
ness in favor of your neighbor to im
ply that his credit is bad, when it is
known to be good? Louisiana is not
the South. If we mistake not, there
are some virtually bankrupt cities far
north of us, but we shall not be so un
fair as to insinuate that this is true of
the whole Northern part of the United
States. We know that our good broth
er of the Examiner would not wilfully
misrepresent; and so must suppose
that lie is so in the habit of believing
evil of "the South,” that he inadver
tently speaks evil merely from tho/orce
of habit. So we must occasionally re
mind him that there is more good in
this Nazareth of ours than he has been
in the habit of supposing.
*— Our good brother of Zion’s Advo
cate uses still stronger language; he
says:
8o the stigma of State and municipal dis
honesty is attached itself to the entire South,
as State after State falls into the repudiating
line.
Whole No. 2381
Really our Northern brethren must
learn to be more careful in their state
ments. Is it not time for them to in
quire somewhat into the facts before
they make such sweeping assertions?
The Advocate congratulates itself on
the fact that the monetary credit of
our National Government stands at the
highest in the great financial centers
of the world.
Will our brother take the pains to
investigate and see how much better
is the credit of the United States than
that of the State of Georgia? If he
should find that the latter can borrow
money on as good terms as the former,
will he be kind enough to publish the
fact?
Infant Baptism.—lnfant baptism is
obviously declining. It cannot be
otherwise. It has no foundation in
Divine authority, and the sooner it
perishes the better. The present age
is unfriendly to human tradition as an
element of religion. The public voice
on this subject is growing louder and
louder every successive year. There
is but one way to sustain infant bap
tism, and that is to make it appear
useful to the infant, and show definite
ly in what that usefulness consists. In
fant baptism is not neglected in the
Catholic church, so called, because the
members of that hierarchy believe that
it regenerates the infant, and orepares
it for the kingdom of heaven. There
is some ground for the right. But
what are called evangelical denomina
tions have no such ground. They
would forfeit their claim to being evan
gelical, to put such value upon it. Does
it, in any sense, insure the salvation of
the child? They deny this emphati
cally. Does it even make them mem
bers of any church on earth? This
they will not at all own, for all Pedo
baptist churches that are considered
evangelical, require them to be regen
erated before they become members.
What, then, is its value to the child?
Wbat advantage does baptism give the
infant of a Presbyterian father that is
not possessed by the infant of a Baptist
father? If any Pedobaptist will send
us a definite statement of its value to
the child as held by Pedobaptists, we
will most cheerfully publish it. This
is a fair request, and we do seriously
lack information on this point. Let
its value be shown, for on this ground
only can it be sustained. If it really
does the child no spiritual good, and
is destitute of Divine authority, why
should it be advocated or practiced?
The world at large is rapidly taking in
the conviction that it has no spiritual
authority, and no spiritual benefit.
And if Pedobaptism is to live much
longer, this conviction must be arrest
ed, not by ridicule or abuse, but by
solid argument. We believe that the
days of infant baptism are numbered.—
Western Recorder.
TO PREVENT CRIME.
The Baptist Record (Jackson, Miss.)
expresses our views in regard to the en
forcement of law against crime. We
object somewhat to the word punish
ment. It seems to convey the idea
that the object of the law is vindictive,
whereas its only object is to protect the
innocent, and not inflict pain, or death,
or sorrow on the guilty. The sufferings
of the latter are necessary incidents, it
is true, but only incidental, and they
bring these pet alties on themselves.
They are really their own executioners.
If they put themselves in such position
that society, in self-defence, is forced
to take their lives, they, and they only,
are responsible. The law ought to be,
if it is not “a terror to evil-doers,” and
the ruler ought not to “bear the sword
in vain.” Ro. 13:8-4.
The sword as used in the passage
just referred to is a figure of speech
which comes very near being literal.
What does it mean? Does it not refer
to the penalty of death? Used in con
nection with the expression “terror to
evil-doers” what else can it mean?
But we give way to the Baptist Record:
“The punishment of criminals is a
dire necessity, a necessity brought
about by the criminals themselves.
As long as men insist on taking the
lives of their fellows for the purpose
of gratifying personal revenge, or for
money; just so long society will be
forced to protect itself by putting them
out of the way. Mercy to the inno
cent, and peaceable demands, that jus
tice be sternly administered to the
lawless. For one, we are anxious that
every one should die a natural death;
but criminals must set us a good ex
ample in this line. They must quit
killing first. And the speedy and
proper punishment of every one of
them is the best possible -persuasion to
that class of persons to do right. A
feeling, universally prevalent, that no
guilty man can escape adequate and
swift punishment will put an end to
crime in our midst. To the creation
of such a sentiment all good people
ought to contribute what they can.
“This can’t be beat,” as the man said
when he bought the porcelain egg.