Litchfield enquirer., 1871-03-09
Qvl eis sFor the Enquirer.
 TEMPERANCE. T f l.

number, signed d'sIfRfhsne6kef, giveS sucn evidence that the seehsr has already found the truth upon the most important features of the Temperance movement, as will lead the friends of reform to regret that he should not be disposed 10 enlist more tho roughly and practically in it's advocacy. I think am not mistaken in asserting that the great majority of those who urge ''to. tai abstinence" do 80 upon precisely the ground which he admirably states "1st, that it is the only certain security against intemperance, and 2d, that it is high char ity for the temperate to, abstain themselves for the sake of others" Upon this plat form. with its two broad blanks insepara- bly, rivetted together. why cannot those who desire the welfare of their fellows unite heart and hands, and speak with one voice of earnest warning and pleading :? Agree ing upon these cardinal principles. why should differences upon minor points induce one class of sincerely good men to cast the evident weight of their influence against a cause of uuspea kable importance, allowing themselves to be applanded by the vicious as defenders of habit confessedly ruinous in it's tendency ; while another class, eager for co operation, and ready to set aside such points of difference, must toll on al most discouraged. not only against the deep rooted vice which they aim to remove, but yet more painfully against that weight of opposing influence from those whom they so heartily respect? For myself, I must say that there is nothing more trying in this christian service can face score of bitter opponents, gnashing their teeth upon me, with freer courage than'I can meet the sidelong glance and the vis inertia of some excellent friend who will neither oppose nor help.
 But now look a moment at the two prin- ciples approved by your correspondent. (1.) Total abstinence ' is the only certain se- curity against intemperance and it's evils <" Then why not adopt it ? Why refuse one. self, and refuse to urge on others, the only certain security against an appalling ruin, and advocate instead that which is, at the best, an uncertain protection ? A fearful disease is threatening neighborhood, has indeed already made sad inroads. The physicians of the place have iu their hands the only certain remedy, but they refrain from employing it will not even connte- nance it's use, except in desperate cases or those where the disease has begun its blight and where there is avowedly the most dfi- culty in applying it. They might do much to induce every family, and every individ- ual not yet attacked, to accept tue sure pre-. caution ; but they refuse to act, to speak, to even take it themselves or adopt it in their own families. Meanwhile, as the pestilence goes on, they are satisfied with palliating it in Q few instances by uncer- tain appliances, looking on in many more where death ensues, and vaguely hoping that it may not reach respectable homes. And all this while they know, and acknowl- edge that they know. the "only certain se- curity P Are those wise physicians :? Gan they be safely trusted as guardians of the public welfare? The position is an amaz- ing one for conscientious men to accept. If the proposition given us by Truth Seeker" is, as he says, " the right and just position for teetotalers to take,' then it is the only right and just one for all honest people to take who desire the suppression of intemperance, and in that class have no hesitation in including him. He would be glad to promote so good cause. Then l beg him to remember his own declaration, that " good cause needs not the support of doubJfM truth. It suffers from it." That the evils of intemperance can be prevented by advocating the moderate use of wine is at least doubtful truth while that they can be prevented by total abstinence is, he says. the "only certain" ground. Gan any one fail to see where consistency and use- fulness require so honorable and candid 8 man to stand?
 Notice, also, the (2.) principle named, ''that it is high charity for the temperate to abstain for the sake of others" Then, in the name land in the spirit. tool of that heavenly grace, pronounced greater than even faith or hope, I ask how can any one, actuated by it. deny it's claim upon him for such abstinence Is it right that he should content himself with anything less than high charity What will he substitute for it ? A low or partial type Something half way up in the divine scale of love for our neighbor prompting only to idle good wishes; stopping short of -seA-denial in in order to save the imperilled allowing the indulgence of appetite so long as it may be safe for oneself, ,and in conformitylto to GUS. toms established by the luxurious and plea sure-sseking. who care little when thou sands beneath them in social order perish. or even when one of their own class drops into the pit Surely when we acknowledge that it is high charity to abstain, we have said enough to show what each of us who have divine and human love in our hearts ought to do. Call it fanaticism, asceticism. ri0hkooua ovorynuch ofro;p ad ,,bslo.xa,...-.