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The Christian Index
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Organ of the Baptist Denomination in
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America for Christ.
We demand America for Christ
for the world’s sake.
It is well known that America
is the great cosmopolitan nation
of the world; it is a fusion of na
tionalities. Hence the eyes of all
nations are upon us; hence all the
nations claim kinship with it.
We can best see the relation of
America to the world by putting
it in contrast with England.
England and America are the
great unmeasured Christian pow
ers to whom God has largely com
mitted the evangelization of the
nations. What we wish to notice
as we put them side by side is the
different ways in which, under the
providence of God, they find their
opportunities and their duties.
England has comparatively a
small territory and a full and
overflowing population crowding
her small territory. As a natur
al result she throws out her peo
ple from her overcrowded territo
ry; she sends out colonies upon
colonies into other lands. For
three hundred years colonization
has been a marked feature of her
foreign policy. She has made her
presence felt by her colonial pos
sessions and by her arms in every
part of the globe. In America,
as well as in Asia and Africa, she
has her English speaking settle
ments; while the uncivilized tribes
and races around have felt the
beneficence of her protection and
p#iFtr. A he'rever she has planted
her standard she has carried the
fruits of a thousand years of prog
ress and liberty and learning
and religion and law. This she
has done in British and Cen
tral America, in Sierra Leone,
in Natal and in the Trans
vaal Republic, and especially in
British India. For the hundreds
of millions of people thus brought
under her sway, she has assumed
the direct responsibility of their
temporal and eternal weal, and if
she gives to these good govern
ment, and the means of educa
tion, and the true religion, and
the Christ of God, she will do her
fair share toward the evangeliza
tion of the world.
The work of America, on the
other hand, is different. Instead
of sending out her colonies to dis
tant lands, and bringing other
peoples under her sway by con
quest, she has opened her vast
territory to be colonized. She
has invited all nations and races
to meet and mingle here and make
one composite family, thus form
ing a world's republic, and thus
illustrating the world’s humanity.
In view of this America becomes
to the world what the normal
school is to the State. On her
own soil she gathers the children
of the nations, and in her homes
and churches and schools she
trains them to be the teachers of
the world. This is an opportun
ity such as is given to no other
nation on the face of the earth.
These polyglot populations are
thrown upon her to be fused into
one nationality by one culture and
one faith and one liberty and one
civilization and one religion.
The responsibility laid upon
her, therefore, is a double one:
first and supremely, to keep the
fountains of her own intelligence
and virtue and religion pure for
the sake of the native-born in the
land; and second to ply with all
the forces of Christian learning
and religion the thousands of the
unevangelized who have come to
her shores, that they may send
back to their old homes, in the
form of letters and newspapers
and earnest appeals, the blessed
gospel of the Son of God to work
as a regenerating and converting
power in the different fatherlands
across the sea.
All this being true, it is the
veriest truism to say that America
taken for Christ means the na
tions of the world far and near
taken for Christ; America a
Christian nation means a mighty
witness for God among all lands
of the earth.
I would like to arouse an enthu
siasm on behalf of our grand na-
THE CHRISTIAN INDEX.
(SUBSCRIPTION, PsbTbab.--. SI.OO. |
Ito ministers, 1.00.1
tiona z y. Let the enthusiasm of
other nations over nationalities
infinitely inferior to ours teach us.
la?t us gather a stimulus from the
enthusiasm which other have rel
ative to nationalities that are as
yet only in the air, that have as
yet taken no better shape than a
dream. We had an illustration
of such enthusiasm a few years
ago, during the days when the
name of Parnell was untarnished
and when the character of Par
nell was a masterful and rallying
power. Men of the Celtic race,
colleagues of Parnell, crossed the
Atlantic to plead in this land the
cause of a nationality which ex
isted only in human hope. You
remember how these men were re
ceived. The largest auditoriums
in our largest cities were crowded
to suffocation to receive these del
egates of the National League of
Ireland and to express sympathy
with constitutional liberty and
home rule and national right.
The green flag with the harp was
unfurled and waved; great au
diences were thrilled and lifted
into rapture by the simple idea of
an Irish nationality. If such be
the treatment of an unattained
thing, if such be the enthusiasm
that can be created by an unreal
ized dream, how great should be
our enthusiasm over our Ameri
can nationality, purchased by the
revolution and then purchased
again by our long civil war? It
is not a thing of dream, but a
thing of glorious reality, sending
its genius and its spirit to theends
of the earth.
My fellowmen, our country is
the battle ground on which the
conflicts of the ages are to be
fought and decided. It is the val
ley of decision, filled with multi
tudes and multitudes. Every in
stinct of our being ought to say,
“Let that nation be saved, and
saved at once, which carries the
world’s largest hopes and the
world's final destinies.” In the
Christianizing of our nation the
republic has its life at stake, so
ciety its order, labor its reward,
home its happiness, and the world
its future.
What are we going to give the
world as it pours in upon us on
every side? With what are we
going to Americanize and Christ
ianize and utilize these multi
tudes, these millions from the dif
ferent nationalities? That is the
burning question of the hour.
How are we going to unftfjW*ftlr
citizens? There are certain things
we must eliminate from them,
which are alien to our history and
our faith, and which are deadly in
their effects. There are imported
treasons which would throttle the
republic and against which we
must not adopt half-way meas
ures, but measures which will
destroy them root and branch.
How are we going to fuse into
our nationality and make good
citizens of the incoming masses,
the men whose personality will
be as great a political power in a
very few months as is the person
ality of the native-born octogena
rian?
I am told that we must edu
cate them. Pass that on, for that
is true; we must educate them.
We must educate them by our na
tional days, which lift up as on a
pedestal the great historical facts
and doctrines of the nation. We
must educate them by righteous
laws, clearly proclaimed and rig
idly enforced. We must educate
them by preserving intact our
blood-bought institutions which
are the embodiment of the essen
tial truths of our nationality. Es
pecially must we educate the
children of these incoming multi
tudes. .There are fifteen millions
of school children in this land,
who in a few years will receive
the republic in to their hands; as
Christian patriots we must stand
by the rights of these children,
and we must stand by that insti
tution, that great unifier of the
nation, which the fathers built
for them and which has been in
thenationfromthevery beginning,
viz., the free public school. Par
alyzed be the hand, foreign or
native born, Protestant or Catho
lic, that dare fire a murderous
shot against that strong citadel
of American unity and American
intelligence. Such a man should
be treated as we treat the man
who fires on the flag.
But something more is needed.
We must give the incoming
masses the pure, simple Gospel of
Jesus Christ. This is our only
bulwark against moral evil and
intemperance and social impurity
and atheism. When we take
away the false religions and the
deadly isms from our new-made
citizens, we must give them some
thing in the place of these; and
we must give them something pos
itive. The Gospel is that positive
something. It brings man posi
tive models, positive views of him
self and of his destiny, positive
commandments, positive princi
ples, and positive duties. —Makers
of the American Republic—
Gregg.
ATLANTA, GA, THURSDAY, DECEMBER 17. 18M
For the Index.
History and Application.
BY BEV. J. H. GAMBRELL.
Samuel Johnson thoroughly
disliked Scotchmen, and was un
willing for Scotland to have any
credit for Lord Mansfield’s suc
cess, because he was educated in
England. Concerning Mansfield
he said: “Much may be made of
a Scotchman, if he be caught
young.” This remark applies
with singular force to Christians.
Much may lie made of young
church members, if they be taken
in hand and trained for usefulness
now. This is the object of the
Baptist Young People's Union.
Let every church have this train
ing school.
Simonides proposed to teach
Themistocles the art of memory,
and was answered: “Ah, rather
teach me the art of forgetting;
for I often remember what I
would not, and cannot forget
what I would.” The Holy Spirit
will teach the Christian the art of
forgetting those things which are
behind, and of reaching forward
to those things that are before.
“On little circumstances hinge
great destinies.” Constantinople
was lost by the flight of John
Justinioni from an important
post, because of a slight wound,
the pain and blood of which
alarmed him. Following his re
treating footsteps, the common
soldiery surrendered the whole
situation and cause.
Courageous, non-retreating
leadership in Zion is the pre-emi
nent need of the times. Let all
who assume to occupy stations of
leadership lead under the divine
guidance, and all will be well,
(live every church in America the
leadership of a courageous pastor
and mission debts will be liqui
dated, the saloon curse blotted
out, and Sunday desecration
ended. A leadership that cannot
be terrorized by pain or blood
would usher in a new day.
Bacon describes Robert Cecil,
Earl of Salisbury, “as a most fit
man to keep things from growing
worse, but no very fit man to re
duce things to be much better.”
In other words, Robert Cecil, if
he lived now, would be called the
wise, conservative man. A good
deal of our modern conservatism
amounts to nothing thjpu
ble enterprises. Many wMsc SIP
ents and culture render them cap
able of accomplishing great things
in aggressive work for God and
humanity, are whiling away their
lives, trying to keep things from
happening. Going on to perfec
tion is the only preventive of re
trogression. It ought to be the
ambition of every Christian to be
a “very fit man to reduce things
to be much better.” A great
thing it would be if Georgia Bap
tists were stirred by this ambition
for missions and Mercer Univer
sity.
In 1796 Napoleon wanted to
cross the bridge at Lodi, which
was being swept by Australian
batteries. One of his officers
said it was impossible for men to
live in such a storm of bullets.
“Impossible,” said Napoleon,
“that word is not French.” Bear
ing a standard, Napoleon was the
second man to cross. Just one
hundred years later, servants of
Jesus Christ hear his voice say
ing, “Go ye into all the world and
preach the Gospel to every crea
ture,” and are saying, “Impossi
ble. Times are too hard.” Mer
cer University is hampered in its
great work and appeals for larg
er revenues and increased facil
ities, and 165,000 Baptists are
saying, “Impossible” to do it.
Those who fight for the uplifting
of humanity, and the glory of the
King, ought to be as heroic as he
who fought to aggrandize him
self, and make humanity sup
pliants at his own feet.
The colonial Governor of Vir
ginia, 1671, scored ministers for
advocating education. He said:
“Ministers should pray more and
preach less. But I thank God
there are no free schools, nor
printing; and I hope we shall not
have for these hundred years, for
learning has brought disobedience
and heresy and sects into the
world, and printing has divulged
them and libels against the best
government. God keep us from
both.” “The world do move.”
A man who entertains such sen
timents could not be elected dog
killer in Virginia now. Experi
ence has shown in thousands of
ways that the most perfect and
reliable obedience is born of the
highest intelligence, and that “we
must educate or perish by our pos
terity.” There are men still who,
like Berkeley, think they are
called upon to regulate the con
duct of ministers, and like him
their assumed wisdom receives
rebuke.
A gentleman was walking
through a cemetery, in which
were buried a number of those who
fell during the late war. On the
board at the head of one grave
he observed simply the word “Un
known,” which inspired this
cuplet:
“ Unknown is all his epitaph will tell,
But if Jesus knew him, all is well.”
Though the soldier eyes closed
on earthly conflict ami carnage,
away from home and mother, if
Jesus was there with his own, it
was the hour of supremest
triumph with “the boy in gray.”
Though the post of duty may be
far removed from earthly home
and loved ones, yet to those whom
Jesus knows, it is very near the
eternal “home, sweet home,”
that he has gone to prepare for
them. From what spot we bid
adieu to the world does not mat
ter so much, nor is it important
that mother's kiss seal the eyes
and lips for the last repose. If.
Jesus knows us, he will be there
and worth more than sweet moth
er's presence.
In Savannah, Ga., May 5, 1736,
Mr. Wesley, the founder of the
great Methodist denomination,
was asked by Mrs. Parker to bap
tize her child, but she did not
want it dipped,and refused to cer
tify that the child was weak.
Wesley declined to baptize the
child, and on September 1, 1737,
he was tried by a grand jury of
forty-four men, convicted on ten
counts, and ordered to leave the
country. The fifth count, as
stated by Wesley himself, was
this: “By refusing to baptize
Mr. Parker’s child otherwise
than by dipping, except the par
ents would certify that it was
weak and not able to bear it.”
This occurred here in Georgia
where those who claim to believe
what Wesley did abound, and yet
they deny that immersion is bap
tism. In his journal, February
21, 1736, Wesley made this entry:
“Mary Welch, aged eleven days,
was baptized according to the
custom of the first church and the
rule of the Church of England, by
immersion. The child was ill then,
but recovered from that very
hour.” Has Wesley ceased to be
good authority among his own
people? It looks that way.
It was an unvarying custom
with Pericles to pray to the gods
before he spoke in public. The
responsibility of public speaking
almost overwhelmed him,
he might
which
speaker and hearers much annoy
ance and even mortification, no
doubt. If such a custom was ob
served by all public speakers of
to-day, many a scandalous, in
famous falsehood would die un
born. If political speakers were
to pray before speaking,weshould
speedily see an end of political
rancor and partisan bitterness,
and an end there ought to be of
these things. If prayer were to
become the prelude to public
speaking, more than half of our
public speakers would resign their
vocation and go to plowing. Then
the people would rejoice. Selah!
When Lucullus, with his small
army, encamped before the army
of Tigranes, the latter remarked:
“If they come as embassadors,
there are too many of them; if
they come as soldiers, there are
too few of them.” If all profess
ed Christians who are doing noth
ing for the cause of Christ at
home and abroad, fancy they are
embassadors for him, there are
too many of them. If only those
who are doing something for his
cause in every land are his sol
diers, there are too few of them,
and genuine recruits enlisted by
the Holy Spirit are sorely needed.
The deep need of the times is an
army for Christ, bound together
and dominated by the holy de
sire and exalted purpose of
Jesus Christ. Enlist every
church member in such an army,
and the hill tops and valleys of
every land, in less than a year,
would ring with and re-echo the
glad tiding of free salvation.
What would the harvest be?
Greensboro, Ga.
For the Jndbx.
Reminiscences of Georgia Baptists.
BY S. G. HILLYER.
No. 19.
THE SUNBURY CHURCH CONTIN
UED.
As was stated in last week’s
paper, I became acquainted with
the Sunbury Baptist church in
the month of January, 1832. I
had been elected by the board of
trustees to take charge of the
Sunbury Academy, and was on
hand for that purpose. This
brought me into intimate rela
tions with the patrons of the
school, who represented nearly
every family in the village. I
also became a member, by letter,
of the Sunbury church, and was
identified with it for nearly the
whole of that year; so my oppor-
tunity to know the church was
about as good as could be desired.
The pastor of the church was
Rev Josiah S. Law, the oldest son
of Rev Samuel S Law. Os this
young brother 1 will speak farther
on. I wish first to give some ac
count of the church itself.
ITS HABITS.
It was the rule of the Sunbury
church to have public worship in
the meeting house every Sunday.
The pastor preached two Sundays
every month; the other two he
visited other churches in the
county. One of our Sundays,
when the pastor was absent, was
supplied by his father, of whom
a brief account was given last
week. This arrangement left
one Sunday without a preacher.
But the church met for worship
on that day all the same. Some
member of the church, by pre
vious arrangement, would con
duct the service. It included the
usual exercises that were ob
served when the pastor was pres
ent. The service was opened
with a hymn, and many sweet
voices joined in the singing. It
was good to listen to them.
Then followed a prayer by the
leader of the meeting, or by some
brother whom he called on for
that service. After prayer,
another hymn was sung. Then
followed the sermon. The leader
had selected, from some volume of
printed sermons, one which he
judged would be appropriate for
that occasion. This sermon he
read with a clear, earnest, and
reverent utterance, and it was
reverently listened to by the peo
ple. After reading the sermon,
if the leader chose, it was in order
for him to emphasize the thoughts
of the sermon with words of his
own; and this was sometimes
done.
This habit, or custom, of the
church was already established
when I joined it. How long it
had been observed I do not know.
I soon found, however, that I was
expected to bear my share of its
burdens, and I tried to do it as
well as I could.
Besides this extra Sunday ser
vice, the church, of course, had
its weekly prayer meeting. At
these meetings the pastor was
usually present, and conducted
the worship. The prayer meet
ings were, generally, well at
that supplementing
the rich and earnest preaching of
our beloved pastor and his ven
erable father, could not fail to be
followed by good results.
One effect was, there were some
conversions. Not many, for the
community was very small, and
the greater part of them were al
ready connected with the church
in Sunbury or with the Congre
gationalist church at Medway.
Still there were some who were
brought into our fold. The place
of baptism was at the foot of the
bluff that afforded an extensive
view of the beautiful bay. On
such occasions it seemed as if the
whole population of the village
were gathered on that bluff to
witness the impressive ceremony
that was going on at its base, in
the waters of the incoming tide.
It was a scene to make glad the
angels of Heaven.
Another effect of this habit
above mentioned, was to diffuse
a religious atmosphere over the
entire community. I do not
mean that all were Christians.
There were some in Sunbury, as
well as everywhere else, who
made no profession of piety—
who were people of the world.
But even these rendered an out
ward respect to religion that
showed that they recognized its
presence, and, in some degree at
least, appreciated its value.
They associated freely and pleas
antly with religious* people, and
were often, I may say usually, at
tendants upon the preached Gos
pel. This religious influence was
felt also in the Sunday-school.
It included the children of both
denominations, and was well at
tended.
Another fact which, by the
grace of God, signalized the Sun
bury church deserves to be no
ticed. While the white members
of the church scarcely ever ex
ceeded thirty persons at any one
time, yet, during the first thirty
years of its existence, there went
out from its fold nine Baptist
preachers. I will give their names,
as well as I can, in the order of
time: Jacob Dunham, Samuel
S. Law, James Shannon, J. 11.
Campbell, Josiah S Law, Edward
Stevens, James O. Screven, and
Adam T. Holmes. To this list I
think should be added the name
of brother Carlos Stevens (who
makes the ninth), for, although he
entered the ministry a few years
later, yet he was raised up under
the influences of the Sunbury
church, and I think was baptized
into it.
Brother Shannon, the reader
will remember, was already a
minister of the Presbyterian
church; but among the causes
that providentially led him to
make a thorough examination of
the baptismal question, one was
certainly the influence of the Bap
tist church which he found in Sun
bury.
I have not placed my own name
in the foregoing list because my
connection with the Sunbury
church was perhaps too short to
give me a right to do so. But, in
my own mind, I am clearly con
scious that my association with
that godly people, short as it was,
did much to deepen my impres
sions toward the pulpit.
The facts above stated present
to us a marvelous record (of only
thirty years) for a church of less
than forty white members. It
may serve to increase our interest
in this record to notice more par
ticularly some of the brethren
whose names have been mention
ed. The first on the list is the
name of
REV. JACOB DUNHAM.
Brother Dunham and his wife
had the distinction of being the
first white persons baptized into
the Sunbury church. This occur
red in 1806. In a few years
brother Dunham began to preach.
My acquaintance with him began
in 1832. The incidents of his
life I cannot relate, but the man
ner of his life and the character
of the man, it was easy to learn;
for he was well known far and
near over the counties on the sea
board in which he labored. His
education was very limited and
he was poor in this world’s goods,
and yet he yielded to the call of
the Holy Spirit and preached the
Gospel, almost without compen
sation in the highways and the
hedges. His labors were chiefly
devoted to the colored people and
to the white settlers that were
living in the pine woods which
lay back of the richer lands of the
seaboard. It is said that he
would work on his farm during
the week till the time came to
meet one of his appointments;
then, if the place could be reached
by land, he would saddle his plow
horse and ride sometimes 10, 15,
or 20 miles to fill his engagement.
But if the place was beyond the
river, or upon an island on the
coast, then he would take his lit
tle boat, and like the disciples on
of Galilee, row himself
■fc the waters to preach (he
to xlui poor negroes on
some plantation. Nor were his
labors in vain. It is not improb
able that during his life he bap
tized more than a thousand of
his humble hearers, including
both black and white. Such was
the manner of his life.
His character was held in high
esteem by all. He had not the
learning and culture of Dr. Mal
lary, but he was like him in the
depth and fervor of his piety.
Jesus dwelt in his heart by faith,
and he was rooted and grounded
in love. Dear old man! How
bright will he shine in the day of
Christ! I love to contemplate
the life and character of such a
man. It makes me desire to grow
in grace and in the knowledge of
Jesus. May this be the effect up
on every one who reads this brief
reminiscence.
It only remains to say that
brother Dunham raised a large
family, which was a household
of faith. Only one of his children
is living—Mrs Ashley, now re
siding in Atlanta. She is a mem
ber of the Second Baptist church.
Some of his descendants, how
ever, are still to be found in dif
ferent sections of the State. May
they all attain to the spiritual
stature of their sainted ancestor.
Other names will be noticed
next week.
563 S. Pryor street, Atlanta.
For the Index.
Silver and Whiskey.
BY REV. T. M. GALPHIN.
Our politicians are materialist
and must be approached from
that point of view. We have
just passed through a most ex
citing materialistic political cam
paign. The battle cry on the one
side has been, “Give us more
money or we perish.” On the
other side, “Touch our money and
we are ruined.” Lying back of
all their arguments has been the
assumption that material pros
perity is the essential basis of all
national stability and greatness.
This certainly is a delusion; for
righteousness is the only sure
foundation of true greatness for
the individual and the State. All
other ground is sinking sand.
That righteousness exalteth a
nation, is the teaching of inspira
tion and the testimony of history.
Righteousness brings with it all
the material prosperity that is
needful. “For godliness is profi
table for all things, having the
promise of the life that now is.”
What David said of the righteous
VOL. 76-NO 51
man may be applied with equal
truthfulness to the nation:
“Blessed is the nation that walk
eth not in the counsel of the un
godly, nor standeth in the way of
sinners, nor sitteth in the seat of
the scornful, but her delight is in
the law of the Lord. . . And
she shall be like a tree planted by
the rivers of water that bringeth
forth its fruit in its season; its
leaf also shall not wither.” Ma
terial prosperity divorced from
righteousness and the fear of God
carries in its bosom the elements
of disintegration, decay, and
death. “Avarice and luxury
have been the ruin of every great
State.”
It was only after Rome had
been corrupted by the luxury and
vices of the East that she became
the easy prey to the northern bar
barians. Spain in the days of
Philip 11, was one of the first
powers of Europe, but the silver
mines of the New World poured
their treasures into her lap, and
she has steadily fallen, until to
day she is scarcely a tenth-rate
power. Solomon made silver in
Jerusalem as stones in the street,
but he left a divided kingdom to
his son, the greater portion of
which went to a stranger.
“The wages of sin is death” for
the nation as truly as for the in
dividual.
The material prosperity of the
few built upon the material, mor
al and mental ruin of the many is
a curse to any nation. There
may be other occupations in this
country to which this principle
applies, but it is pre-eminently
trm* of the whiskey traffic. For
if there is any material prosperity
in this business at all, it is that
of the few to the ruin of the many.
All the real and imaginary evils
which the silver-tongued orators
have portrayed as following the
“gold standard,” and all the real
and imaginary evils which the
golden-mouthed orators have de
scribed as following the free coin
age of silver, combined are insig
nificant in comparison with the
evils which are the direct results
of the whiskey curse. If our
country can stand this evil and
prosper, she can stand anything;
for it is sucking the life blood
from the nation night and day,
through two hundred thousand
running sores.
We have been told repeatedly
by our political leaders that the
free coinage of silver at 16 to 1
would be the sovereign remedy
for all our woes. Have they not
overlooked an evil which if abol
ished would be a far greater bless
ing than free silver, even from a
material point of view? Would
not the removal of the whiskey
curse from our midst go farther
than anything else towards restor
ing prosperity to that class of cit
izens who are forever complain
ing of hard times and oppression?
I believe that it would; and in
support of this, consider the fol
lowing facts:
1. All the silver coined from
lhe mints of the United States
from their organization in 1792
to December 31, 1894, would fall
short by one hundred and forty
millions of dollars of paying the
drink bill of the United States
for one year. For proof of this,
compare the statistics:
The whiskey bill of the United
States for 1894, at the lowest es
timate, was $832,373,492. The
silver coined from 1792 to Decem
ber, 1894, was $681,906,619.
2. It would take all the silver
dug from the mines of the United
States for more than thirteen
years to pay the drink bill of the
United States for one year.
Proof—The silver product of the
mines of the United States for
thirteen years was 781,155,332.
3. It would require the output
from both the silver and gold
mines eight years to pay this
bill. Proof—The total output
from both the silver and gold
mines of the United States for
eight years was $840,305,332.
Once more,if we added to there
tail cost of the liquorsforone year,
the cost to the government of
crime, pauperism, idiocy, insanity,
disease, idleness, etc., which is
directly caused by this curse, it
would take sixteen years of “free
silver” to pay the drink bill for
one year. This is a new 16 to 1,
of which our materialistic politi
cians have not thought. In view
of these facts, I appeal to our
statesmen, on the only ground
upon which they seem approach
able—the material—since they
have failed to secure for us the
inestimable boon of “free silver,”
will they not give us something
that is very far better, even from
their point of view—the abolition
of the whiskey curse. But I con
fess that I have little hope of
this until our politicians learn to
feel and to fear the temperance
forces in politics, as they feel and
fear the liquor power.
Augusta Ga, Nov. 19, 1896.
If we would sit down and try to
estimate the good our enemies do us
they would soon become our friends.