The Progress. (Shreveport, La.) 1892-1900, 1893-09-09

! at the gate with a sad smile and swear
/ by heaven and earth that he didn't have
a nubbin: No! He placed his men at
the doors of his barns with this instruc-
ZION: eli a rich man comes to buy my
/ corn with money, do not sell him d
grain, no matter what price he may Of
fer. When a poor man comes who has
no money, let him have as much as he
needs at last years price and take his
/ promise to pay
+ Merchants offered hiH fabulous prices
for mis- store that they Slight speculate
in the necessities of their fellows. He
would not sell them peck. He sold to
the poor for their promise to pay, and
his children's children are not done reap
ing the golden harvest. As the old in
habitant passes the gate that leads to
the great clump of trees that mark this
garden spot of humanity, it is no Won
der that he tells you the story with moist
eyes and adds with evident satisfaction,
Its still the handsomest place i'll the
county" Such places will always be
garden spots. Such men have always
been and ever will be the salt of the
earth. 1t would rot without them.
LINERS WHITE AS MILK.
SecOnd-It is the quintessence of self
ishness. The more elemental the saw
agery of life, the narrower the circle of
care. The basis of fear is selfshness.
a panic is caused and maintained by
every man trying to take care of HIM
self and let the devil take care of his
neighbor. The end of it is that the devil
takes care of the whole establishment.
No man liveth to himself, and no man
dieth to himself. We cannot isolate our
life from the communal life without at
the same time destroying both. What
an exhibition the panic has given rs of
men and institutions! What a grim
procession of towards and poltroons
where strength and dignity We're proudly
boosted,
How many towards. whose hearts are all as
false
As stairs of sand, wear yet upon their chins
The beard of Hercules and frowning Mars,
Who, inward search'd, have livers white as
milk!
These are the mighty men and insti-
buttons who call themselves the bulwarks
of human society, who have taken to the
woods and taken their money with them.
And they have left the people to starve.
A bank in New York locks up So ,000, 900
III this hour of sorest need and issues bills
of credit as though a pauper.
The man or the institution that locks
up money at this time is guilty of muir
der. 1t is useless to say: The money is
mine. I've the right to do what please
with my own" It's lie. And the devil
never told to mortal a bigger lie:
Have you the right to lock up your
m6nsy when by that act you shut down
faseqsies, close mill doors, stop thou
sand wheels of commerce and throw
hundreds of thousands of men and wom-
en- ont of work? Have you the right
from insane fear and selfshness to
throng the streets of our cities with
gaunt, blear eyed, hungry wretches, driv-
en- by starvation and suffering to crime
and violence? Have you the right to
take the bread from the mouths of
hungry women and children to save few
dividends you are afraid may be lost in
a shrinkage of values? Your money is
not your own. 1t is a trust. The COM
munity created its value. The hearts
blood of the community is in it. If you
withdraw it from the community, you
are traitor. You have betrayed a sol
emn trust to the race-to the God of the
race. Your money is worth nothing
without the life of the community back
Of i. To destroy the life of the COM
munity Is the surest way at last to de-
stroy the power of your money. Let
me say again no man has the right to
do what he pleases with what he may
possess. He only has the right to do
what he ought to do.
THE MEANEsT INFIDELITY.
Third-It is reign of doubt.
A savage world is world of doubt.
As civilization advances, doubt re-
treats.
Faith in man is the imperial stamp up
on the coin of civilized society.
Doubt effaces the image of faith.
We descend from trade to barter. Once
more we are savages.
The tailor and the barber is all VIC
have left between us and the naked
animalism of the children of the forest.
To doubt God is mean enough.
To doubt man is to add crime to inf
deity. We may be lost in speculations
about God and the mysteries of the uni
verse. To some minds doubt of God
may have here a plausible excuse. But
for man to doubt his brother is to de-
scend at one step to the primitive savage,
and that without excuse. Why should
l lose faith in my fellow man?
The longer we study that question the
more absurd becomes a condition of
panic. A few men prove false to their
word, but they are the exception to the
rule.
In the vast volume of days trade
the number of men who betray a trust
are but drop in the ocean of human in