Terre Haute Weekly Gazette, Terre Haute, Vigo County, 12 February 1880 — Page 2
A Coiigcrie of Views from Our Leading Clergymen
Relative to that Much-Dis-cussed Locality.
Are Sinners to be Subjected to Physical Torture OP
Suffer
Mental Misery
In Expiation of Earthly Errors?
Something to Suit Every Taste, Even the Most Fastidious.
From Saturday's Dally.
Deeming it to be a subject of universal interest, and one of unquestioned importance to both saint and sinner— especially to the sinner—we have interviewed the leading clergymen of this city regarding their belief on the subject of future punishment, which views we present below, an in as neaily their own language as possible. It will be 6een,
at
was to be expected, that though they present unanimity as to the fact of future retribution, still they widely differ as to the nature of that punishment, varying, indeed, all the way from hard and soft coal hells with no abatement forever, to the more liberal one of temporary intel lectual gloom.
No subject of theological inquiry has received more attention oflatevear6, and on no subject has there been such a change of views as on this. And that change, it need scarcely be said, has a mo6t decided tendency t&ward liberalism as indeed have been all advances in the domain cf theology. It will be seen also that the laity, if it may be presumed that they are fairly represented in the few interviews, toward the close, are no less liberal or less advanced in their ideas than their instructors.
REV. C. R. HENDERSON
was one of the first called upon by our reporter, and as his views on the subject cannot but have much weight as well as interest to our readers, our reporter sought for and obtained a comprehensive statement of his views on the &ubject of future punishment. To the questions propounded the reverend gentleman answered as follows:
My reason for answering your respectful questions is found in our Book of Instructions, I Peter iii
15, 16.
Any brief
statement on a subject which arouses so deep feeling must be charitably and honestly studied to receive a true impression. It mu6t be premised that a personal opinion is of the least consequence in the world whatever I may savor think will not change the eternal order. It would be well for those curious people who are hunting up the dicta of pets and flatterers, to remember that a holy life and net a comfortable doctrine, is to help them here and hereafter. You have asked me to make statements on the following topics: "What is the NATURE of future pun ilhment? that is, what is Hell? •What isthe DURATION of that state?"
On bath these (subjects it seems to me, we can, from reason, form only vague conjectures. I think it is pretty generally granted, now, that if the records of Christianity have no divine authority, we cannot do more than guess ©n either topic.
As to the NATURE of future punishment, the language ot the Bible agrees with the general convictions of mankind, IGod.
in saying that violations of moral law, by act, thought, or purpose, is followed in all worlds by appropriate misery. This is the essential fact. The figures employed in the Bible and in ordinary ,language find their essence in this general "law. People imagine unknown conditions of future sorrow, as of yet unseen joy, according to their personal education. But no maw with even a trace of moral susceptibility can shake off this conviction—sin will always bring suffering. The kind and degree of punishment we r.r« content to leave with a holy and just God, assured that it will never shock the sense of justice even in the sufferers themselves.
As to the duration of future punishment, 1 say frankly, that the weight of Biblical evidence seems to favor the viewthat it will be endless, absolutely. Fairnets ought to suggest to those who have any acquaintance with the subject, that there aro difficulties in the way of thispo sition in some statements in the Bible. Nothing is gained for any cause by evasion or concealment. But you have not space to give to the counter-statements of Biblical students. Instead of balancing those nice points of Greek grammar, permit me to urge a few points which I think are worthy of serious thought, remembering that we write for theists and not for agnostics or atheists. That a flip pant, jesting manner of treating this sub ject is to be deprecated on grounds of reason, humanity and morality. Nothing can more corrupt a people than making subjects of moral order a theme of jesting A
man who plays with this theme is, prima facie, shown unfit to study it. No lover of his race, no man imbued with the Christian spirit of love to human beings, can ever rejoice in the prospect of prolonged, much less, endless, woe of any sentient creature. If it be objected to the "orthodox" doctrine that it makes
Heaven of perfect happiness inconceivable to think that some of our dear friends and fellow citizens are doomed to separation and trouble, I should say easily that there is no answer available. It seems to me that we can •more easily think of1 sorrow in Heaven for sinners in anguibh than hardness of heart. Indifference to suffering, or delight in it, is not a characteristic of good people on earth probably it will be
*0
always. If n-y
saying "there is no future endless hell" would have any effect to annihilate it or mitigate its woes, I should say it. If ridiculing the doctrine of punishment would set men free from the cause of punishment—that if,moral wrong—then it would be time to laugh. But ridicule is best in its place in holding up hypocrisy and lying to scorn, and not in making light of the penalties denounced against these infamies. Surely no real Christian man gloats over the prospects of the lost. To 6uch it is sufficient to say, "Look to yourself if you do fail at dedth you have no second chance." If asked what are my personal feelings when thinking of the pains of the 6inful, I would answer by asking how anv earnest man ought to feel when he thinks of the miseries in this earth caused by intemperance, indolence, dishonesty, prostitution ,cruelty, and selfishness in its protean forms.
That sin may continue forever cannot be denied on grounds of reason. It is just as repugnant to God now as it ever will be, and yet he permits it. The same reasons which have made it consistent with His goodness, merry and justice to continue so many ages may justify Him in permitting it to exist forever, so far aB I can see. I wish it were different, but my wishes were not consulted in the process of world-making.
No real friend of the people will wittingly lend his influence to encourage his fellow men to go on in wrong-doing with the hope that all will be well 6ome time, no matter what may be their life on earth. Yet 1 cannot see how dogmatic restorationists can avoid leaving precisely this impression on men's minds. Th® "orthodox" doctrine shuts up men to this life as the time for gaining and showing a holy disposition it does not flatter anv man with the prospect that the future world will be as good or even better than the present for repentance. We have already enough people who are willing to have a posthumous holiness, but who give the living generation little benefit of their good intentions. Thu class need no re-inforce-ment6. Perhaps some Restorationist can tell us—and we should sincerely be glad to see how 6uch a person Jooks at the subject—how he can spend his time encouraging people to think all will come out right no matter how they act in this life. Of
course
they may 6ay this hope
is along way off, over mountains, through gorges, flames, sulphurous fumes, sepulchres, labors, toils, agonies. But if there is a certainty that this amendment will come at last it is practically leaving the man free in thought to choose his own time of coming. Let me add that there is one effectual way of ridding humanity of the fear of hell, and that is to make them good. When sin ceases from the earth the menace of future punishment will be obsolete. But so long as men do wrong they will, Bible or no Bible, bear about with them a wholesome and saving fear of future perils.
It is well to cherish a generous charity and a liberal hope, so far as the light one has will justify but the most tender of us all can never equal the charity of Him who died for His enemies with a prayer for them on His lips and who, just because His was the love of a true friend and not a detna gogue, warned them to flee from sin and consequent woes in the eternal world.
If in the course of future study a more reasonable, truthful position is found, no one will be more tjlad than we are. Every one should be glad to have his own errors overthrown. If when we meet in the future world we meet in happiness many whom we feared were lost, every true Christian will rejoice, even those who have been a trifle bigoted on earth. And if, in the unfolding of the ages, all evil beings should return to goodness and hence to happiness, we should all join in glad songs of welcoire, even if, like Jonah, we find that our interpretation ot our prophecy has been narrower than the divine mercy and resources. Meantime, however, at risk of being charged with bigotry, cruelty and error, we must be honest and plain in saying, as we believe, that this life is the only probation of character of which we have any knowledge and that in the Gospel of Jesus Chri6t we find a power to renovate and purify character, 60 as to make it acceptable to
In all essential particulars I am not aware that my views are different from those held by intelligent and educated ministers in all evangelical denominations. The hope entertained for the salvation of pious heathen, and the intense desire to extend a hope to as many as possible, are common to a vast majority of those who have really suffered by thought on this theme. Two motives are conceivable why a minister should preach a doctrine which must be so terribly distressing and painful to any one capable of feeling. One is that he is afraid of losing his place and salary, a eason which is not likely to occur in this country, where there are plenty of places for all kinds of men.- The other reason is that ministers are usually men of conscience and earnest character. The very impulses which lead them to their calling make them very careful lest they rashly encourage vice and superficial moral motives. Ministers as a rule, and I a.n intimately acquainted with a great many, East and West, at home and in foreign fields, are characterized by an abiding sense of responsibility for the moral results of their lives. College life effectually turns men of different dispositions to some other calling. It is exactly this element ot character which churches require in pastors. It is only fair that in the play of free speech such men, however stern may be their views, should be credited with at least a decent regard for plain honesty, and not be crippled in their life work by yulgar insinuations which on the street among gentlemen would be resented as insults.
More important than the regard for any person or profession is the attitude of mind assumed on all such problems. A man, a city, or a nation, sporting and trifling with problems of morality, character, and destiny, is a sad spectacle
tfSDS I
v*
"One thing," says Goethe, "there is which no child brings into the world with him: and yet it is on this ode thing that all depends for making man in every point a man. Reference! All want it!"
REV. Mc'K. DABWOOD,
Pastor of the Asbury M. E. Church, was next called upon, but notwithstanding the fact that his arduous and unremitting labors during the continuance of the revival meetings left him little time lo spare for other matters, still the reporter was cordially received, and his queries replied to clearly and concisely as follows: "I believe just as firmly In future punishment as 1 do in future reward. I believe in a place called Hell just as much as I do in a place called Heaven, for the only knowlcge we have of either we derive from the same source. And the same God who says that Heaven is a prepared place for the righteous, say6 that "the wicked shall be cast into Hell." The existence of God implies government, government implies law, law implies penalty and a PLACE where that penality is executed.'' "As to the nature of future punishment I know not what it Is. God calls it 'outer darkness,' a 'lake of fire,' a 'bottomless pit,' a 'placc of torment.' It is the abode of all that is vile and polluted, where hope never dawns and I can conceive of no greater punishment than for a man who is unrighteous without and unholy within to be doomed forever to despair—the prey of his own guilty conscience and with no hope of escape. "As to the duration of such future punishment I believe it to be eternal, for 60 the Bible states in unequivocal terms."
REV. S. F. DUNHAM,
Rector of St. Stephen's Episcopal church, was called upon, and to the queries of the reporter, said that "The faith of the One Hoi)* Catholic and Apostolic church is summed up in her "symbols,*' commonly called "creeds. Those "symbols" or "creeds" are the "Apostles' creed," drawn up by the Holy Apostles themselves and the "Nicene creed," adopted at Nicea, Asia Minor, in A. D. 3^5, confirmed by the third general council of Ephesus in A. D.
431,
and by the fourth
general council ot Chalcedon in A. D. 451. For admittance to the church, however, it is necessary to receive only the first of these, the Apostles' creed. In neither of these creeds is the subject of everlasting punishment mentioned. Hence, the question of everlasting punishment, future punishment, whether long or short, is not a matter de fide, for the faithful. It is, therefore, an open question in the historic church. I. as a Presbyter of the Holy Catholic and Apostolic Church, am bound to believe only what that church in its creeds has, by the guidance of the Holy Ghost, proclaimed. In that church from the beginning there has been a difference of opinion in regard to future punishment. I am, therefore, at liberty to believe, in thia respect, as I please. There are many arguments both for and against eternal punishment, and it is my humble opinion that temperament has more to do in its decision, in most cases, than argument."
As a representative of the Catholic belief FATHER MARZETTI, of St. Joseph's church, was interviewed. As their views on the subject are more uniform, both because they are more precisely defined and because, being wider, there is less occasion for difference, than in any other sect, it was not thought desirable to seek an interview with any other representative of this church. The Father was very cordial and stated his views plainly and without reserve:
At death the soul receives individual judgment and if found guilty of a venial sin unrepented of, or of a mortal sin for which there has been repentence but not expiation in life, it is subjected to a purgation by fire until cleansed, so that by or before the Great Day, or final judgment, it is presentable before God. If found guilty of a mortal sin for which there has been no penitence in life it is cast into everlasting darkness, or Hell proper. Under the head of mortal sins are ,. jriolatip/is of the decalogue..and the commandments of the church. There may, however, be violations of the decalogue that are an exception to the rule as in the case of theft where the amount is so trivial aft to make it come under the head of venial offense.
REV. T. R. BACON
f--
pastor of the congregationalist church was next called upon. He said: There are three theories of future punishment: 1st—The orthodox belief of the endless infliction of positive punishment with no change possible after death. and—The Restorationist theory that after adequate punishment men will have the chance to reform. This theory exists under many names as Universalism, that all will be saved. It is also held by many laymen in the different churches. 3rd—The
Annihilationist belief that
the soul is not essential immortal, but may suffer death bv sin, as the body by disease. This view has bien even more extensively held than is generally know.
The Dr. inclines the first, though it is a matter of opinion only and not positive belief. ,,
REV. FREDERICK RUFF,
of the German M. E. Church, being duly interviewed savs to the best of his knowledge and belief there is a hell. It is not, however, literal fire, but a place of eternal punishment with no "let up that there is not even any work or occupation that would mitigate the suffering. Different ideas of tinfulness, however, receive different degrees of punishment. The location of this hell is not indicated on the theological geographies.
I REV. PRAIKSCHAT1S,
of the Reformed Church, was interviewed but his unfamiliarity with the English language rendered a clear statement of his views impossible, and the reporter not being able to arrive at a definite un derstanding of them does not attempt to present them lest he should do an injustice by presenting them inadequately From what he could gather, however, he regards Mr, Pralkschatis as among the more liberal and advanced thinkers.
REV. J. SCITCHEM,
of the M. E. Church '(colored), enter tains no doubt of the fact of a Hell. He does not think it a literal fire but supposes it is a sufficiently uncom
if***'*
'nit- #1 •jv-.i
fortable place to render the occupants permanently and unequivocally miserable. He thinks the lost will be deprived of all sources of happiness, but beyond this deprivation does not think God worries Himself to inflict upon them positive misery. The reverend gentleman shows an inclination to think for himself when he says that God cannot make a man happy or miserable against his will.
REV. BLACKFORD CONDIT,
Formerly" pastor of the Second Presbyterian church, believes in a state of eternal punishment, not literal fire, but some state of misery, and that all who fail to believe in Christ and repent of their sins are lost that there can be no reformation after physical death, and that future punishment is. therefore, eternal.
REV. J. N. BEARD,
Of the Centenary, Methodist Episcopal Church, holds to the good old doctrine. He thinks it the place of moral refuse of the universe where the wicked remain forever that during the interval between death and the final judgment all souls virtuous and vicious, are in an intermediate state, properly called Hades, but that even there there is a separation between the good and the bad, ana on the day of judgment a final separation.
The reporter's work in the line of inquiry detailed to him was done, but still he was not happy, for his reportorial appetite was not entirely satisfied. "The laity must be represented," he mused, and as he mused, and wandered almost aimlessly, he meta well-known legal luminary whose round reverential face and rotund physique beguiled the reporter into the belief that he, too, had tasted—aye, gormandized indeed,—on the flesh-pots of Israel, and whose thoughts evidently at that moment "on awful subjects rolled, damnation and the dead." "Good morning, Mr. I want to interview you on the subject of Hell," opened up thereporter as he button-holed his victim.
Turning his eloquent eyes enward, he softly murmured, Heaven's sake, let up on and give me something easier," pious appeal we begin to fear will
Why!
'I
'«11 *I
heav For Hell, which some
day be repeated by hm to no less a personage than Pluto's fireman himself. What think you of the other place, then the reporter persisted.
Well, Heaven has an undoubted advantage so far as climate is concerned, but for my part I prefer the society and freedom—both mental and physical—of Hell. You must not forget, my boy, that the Devil's dominions have ever been .nisrepresented in the interest of a rival institution, while the good things that Satan has in store for his elect have never been paraded in print or publishing from pulpits. Now, when I was at Aix-le-Chap
But the reporter escaped. Our pious and persevering quill-driver next called upon a young man who has for years made a study of theology with the ultimate intention of some day occupying a pulpit—if only he can find one to his liking—which, by the way, is every day becoming less likely. His phenomenal modesty is our only reason for suppressing his name. To the queries of our reporter he replied in substance as follows: "It is not only against the Bible Lut it is against philosophy to say there is no Hell. Why, I have seen a thousand hells—and my travels are not wide—little, temporary ones, to be sure, but hells neyerthelesB. Your Hell is in your own mind, and it is terrible in proportion to the amount cf sin and uncleanness that infects it. The drunkard, when he is tortured with delirum is in hell, and if you have seen him in his agony you know full well that the old fashioned one with all the implements of brimstone and lava and serpents and loathsome things hath not the facilities of torture that we carry with us in our own hollow pates. "You cannot even think evil without suffering punishment, and on the other hand a good deed or charitable thought brings its own reward. If, after this you should some time see a person of whom you should think, 'How can he have any enjoyment?' then just remember that if he is" capable of a charitable thought or any noble sentiment, from the casual pity for a crushed worm, upward through the whole scale to that highest of all sentiment, devotion, he ha6 a means of happiness. This is the most perfect system of reward and punithment ever devised, and it is as old as God. The old method of punishment is objectionable both on account of its inadequacy, and because it maligns God. It is inadequate, because, by it, all the lost are punished alike, which is not justice but vengeance it maligns God in that it seeks to make him the author of our punishment, when, in fact, he has nothing to do with it. He doesn't send to hell. The wicked go there I because it is, to them, a more comfortable place than Heaven. It is all figurative about them being locked in, and about Heaven's being guarded by strong gates to keep sinners out. Hellions don't want to get in. Why, it is all you can do to get men to go to heaven, and they are are only tolerably bad. If the gates of Heaven were thrown open as wide as space, and every inmate of hell supplied with a.ticket, sealed and subscribed by God Himself, not one wculd be presented. "The preachers tell us about there being no possible hope of redemption after death, but there are men just as hopelessly irredeemable this side of the grave. It is not God's fault if men have to stay in hell after they are once there. They are beyond the reach of grace and they have put themselves in that position.
I believe that if it would do any
good Christ would go to hell and be crucified juit as he came to this earth and was crucified for us. But they would pay no attention to Him, just as there are thousands and thousands of men on earth who would still go on sinning with the utmost unconcern though you should crucify the Trinity."
The reporter chanced, as he was wend ing his way back to the office, to meet a ladv friend on the street, and receiving permission to join her in her walk, asked: "Miss what do you think of Hell She looked rather surprised by the abruptness of the question, and her inno cence made the reporter feel that if the world were populated only with such people, there would have been no theory of hell, for, there being no evil in the world, no use for such a place would have ever been conceived, and the reporter felt guilty for asking such a question of such a creature. But she answered:
.i-
1
a
AX? \Z.*£
"O, hell is for bad people, but I hope none of our friends are going there. I am sure I could never be happy if I thought any of my friends were in hopeless misery. I have seen some very bad men, men that made me shudder at the very sight of them, but I do not think they deserved to be punished forever for it."
Rep.—Do vou believe in the bible? Y. L.—No, sir my mother taught me the religion of Christianity ever since I can remember, but I was alwavs considered a little heretical, and I could not believe a religion to be true that should save me while my papa—who happens not to believe—would be lost. May be my being my father's favorite had something to do with my belief. Anyway, I used to put my arms around his neck and assure him that they should not save his little girl unless they saved him too. And I remember promising him in the soberest good faith that if they should be about to save me in spite of myself, I would do something bad so they wouldn't want to save me.
Rep.—What did you think you' would do to prevent this compulsory salvation? Y. L.—Well, I remember that troubled me considerably. I didn't want to do anything very bad, and I hope you won't be shocked when I tell you that I came to the conclusion that the least harmful thing I could do to insure their not taking me would be to swear at them when they came to get me, and I used to pray to God to make me good and save me provided he could save the whole family, but if he couldn't, not to mind about saving me.
Rep.—Then you think all will be made happy alike? Y. L.—O, no! I don't think a bad man can be very happy and so long as h« is bad he will be unhappy, but he will some time see hi6 error, and then he will commence to do right.
Rep.—And then he will be happy? Y. L.—Yes. I am 6ure I could net cherish an ill feeling toward any one, no matter what he had done to me, if I knew he was sorry and sincerely wanted to be my friend, and I think God could not be less forgiving toward His enemies.
Rep.—Then you do not want to be saved unless your whole family can be saved?
Y. L.—I do not put it so narrowly now. I said the "whole family" when I was little because that was mv whole world then. I would now say -unless everybody could be saved."
Rep.—And you think God will make us all happy? Y. L.—Sometime. At least He will allow us to make ourselves and eacft other happy. I do not know when it will be, but sometime.
And the reporter left her, fully convinced that there i& more religion in one pure, innocent heart than in all the formulated dogmas of priest and preacher with an unspeakable admiration for the faith and simple trust that soared so high above everything narrow and selfish for the broad charity that enfolds the whole world of miserable, blind and erring humanity in its embrace and he said. "If ever we poor devils, who call ourselves the lords of creation, get to Heaven, it will be by being tied to the apron strings of our mothers, sisters and sweethearts
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Or the Overthrow 'of the Steputilic IU I8»0.
This story was read with deep interest.by many of the older (Kail liivcr) operatives—i Atlaatio Monthly. A startling illuHtrat-edTpamphlet.-(Now York Eve. Lxpn ss. A master hand at startling descriptions.— National View, Wasnlnaton. D. G. A thorough patriot and reformer.—|Obicago Sentinel. Calculated to stir up the veoplc to a true sense of their rights.—[Gr iffiu Sun, Georgia, fchould be read uy every working man anJ v^ter in America.—|New Haven Daily Union. Takes a look into the futurel as far as human eyes oan see.—lUosten Times. A soul-riveting fetory.—| National Monitor, Roadn g, Pa An extraordinary production.—| Puck. A great work,—HJls veland Advance, 'iiie prophets of evil have bean unusually ciive. Uhief among these is Mr. 8amuel Leavltt.—IN. Y. Daily Graphic. This [tramp] part of the story is exceedingl patnetio at times, but not strained. —(Win«ted Conn Press. 70 p. 40 to 13 pictures by Cusachs. Story written jand printed in winter of 1878-9. For salo by all newsdealers, ami moilul, postpaid, for 30 cents, by Samuel Leavltt, 5 Worth Street, Now York for many years with the N. Y. World, Tribune and Graphic: and editorial (not flnanoial) manager of New York \dvorate, till its circulation was 700,000. A{feitIs Wanted.
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ALL HEALING! ALL HEALING11
O I N E N
This remarkable Ointment contains no Mercurial or other Mineral substance, and nothing can be found in its composition thatcau injure the tender infant or unduly allect the aged or in Arm. Being a Vegetable Preparation tho ALL III'IALINO •INTMENT will never injure yon. butoan be used with impunity" by ALL, Its healing powers are wonderful, and tho great reputation it has acquired dufing the patt 85 years speaks volumes of pralso for its mertts. rhis ointment has tho power to cause all external sores, scrofulons humors, cutaneous erup tions, common itch, felon and poisonoas wounds to discharge their putrid matter an altho row ah healing iioccss follows. and scalds are lneanttiy relieve '. Chapped hands and teet, frosted limbs and chilblains aro promptly cured. Salt rheum barbers itch ring worm,ftu.. nre speedily eradicated. As a remedy forWf Mi Price 25 cents a box. it is a spsciflo.iIwAwi Sold by all druggists, or mailed free on rcccipt of 25c. by HALL ft BUCKEL. Druggists, 218 Greeawhich Street, New York.
TO
4 07
82
1 10
Depart:
No 1, Mail and Express 7:00a. Arrive: No. 1,Mail and Express 3:oop.m
J.M. ft I. R. R.
Louisville a Indianapolis Short Line Arrive.) Madison Mail ltM ft Mail and North Express 12.00 Day Express Night Express™..™.. 10:50 (Leave.} Louisville ft Madison Hx Louisville* Ex CoL &Mad. At South ft Eve. Ex
4:10 a 7:60 a 2.-60
6
25
The only route between Indianapolis and Louisville, Naihville, CbaUanoog^ Atlanta Macon, Jacksonville and all points south
SAWING THE LOG.
THE GREAT SUCCESS^
0/ THIS
WOWJERFUL IMPROVED Labor SavingOIANT RYDING SAW MACHINE is ftilly demonstrated by tlie number in uso and tho Sresent demand for them. It saws Lozs of any size, inn man can saw more logs or cord wood In one day anil eaaler than two men can the old way. It will saw a two foot log in three minute*. Ever* Parmer one. Township agents wuuted. Send for Illiutiruted Circular and 'IV'rms.
Address W. W. ItOSTWH A CO.. 178 Elm Nt.. Cincinnati, O.
ESTERBROOiC'S
c!ABOARD
9
F0S SALE
ALL STATKmRS-
ISTERBROOK STEEL PEN CO.
Works: Camden. N. J. New York.
ACTIVE AGENTS to introduce our goois by sariplc. 4oods staple and In large demand. Will pay a salary
|75 to |100 per month and expenses, or liberal commissions. This is a rirechsnce offer1 to the ritrht party.
LA BELLI MANXTFACTCKIN'} CO., OR Sonth^Clark Street, Chicago, 111.
Active parties to act as General Agents for the sale of cmr specialties. Business respectable. Goods sell
rapidly. We pay a salary or a liberal commisBion on sales. From flOO to 200 a month can be made by live men. Bare chance for making money. Adoreas— Iriumph M'fCo.