Grappling with the Monster Part 16

Filled with the true missionary spirit, this little band held other meetings, and did their utmost to bring in new members, and so successful were their efforts, that in a few weeks their members.h.i.+p swelled to hundreds, and the whole city was in a state of excitement over the new and strange work which had been inaugurated.

From Bangor, the excitement soon spread through the State. Dr. Reynolds, believing that G.o.d had called him to the work of saving men from intemperance and leading them to Christ, gave up his profession and threw himself into the work of preaching temperance and organizing reform clubs. Within a year forty-five thousand reformed men were gathered into clubs in the State of Maine. In August, 1875, at a meeting of the National Christian Temperance Camp-Meeting a.s.sociation, held at Old Orchard, Maine, where temperance workers from all parts of the country had congregated, the president of the Woman's Christian Temperance Union of Salem, Ma.s.sachusetts, learned of the great work of reform progressing in Maine under the leaders.h.i.+p of Dr. Reynolds, and invited him to introduce his work in Ma.s.sachusetts by holding a series of meetings in Salem during the month of September. So the work began in the Old Bay State, and within a year, forty thousand men of that Commonwealth, who had been habitual drinkers, were organized into reform clubs.

FORMATION OF CLUBS.

The method pursued by Dr. Reynolds in the formation of these clubs is very simple. There is a const.i.tution with by-laws, to which the following pledge is prefixed: "Having seen and felt the evils of intemperance, therefore, Resolved, That we, the undersigned, for our own good, and the good of the world in which we live, do hereby promise and engage, with the help of Almighty G.o.d, to abstain from buying, selling or using alcoholic or malt beverages, wine and cider included." Article III. of the const.i.tution gives the qualification for members.h.i.+p: "All male persons of the age of eighteen or upwards, who have been in the habit of using intoxicating liquor to a greater or less extent, are eligible to members.h.i.+p in this club." After organizing a club of persons who have been addicted to drink, Dr. Reynolds appeals to the Christian women of the locality to throw around them the s.h.i.+eld of their care and sympathy, and urges upon the people at large the necessity of upholding and encouraging them in every possible way.

The meetings of the clubs are held at least once during the week, in the evenings; and on Sunday afternoons or evenings, the clubs, with the Woman's Christian Temperance Unions, hold public religious temperance meetings, which are often crowded to overflowing. The order of exercises at these public meetings consist of prayer, reading of Scripture and brief addresses by reformed men, interspersed with the singing of such hymns as "Rock of Ages," "Hold the Fort," "I Need Thee Every Hour," etc.

Brief addresses are the rule, and a hymn is usually sung between each address.

The badge worn by members of these reformed clubs is a red ribbon. Their motto is "Dare to do Right."

One of the first fruits of the establishment of a reform club in any locality, is an increase in church attendance, and a decrease in the tax rate. In many towns where they exist, liquor-selling has become unprofitable, and liquor-drinking a custom that hurts a man's social standing.

From the East, Dr. Reynolds extended his labors into the West, where his work has been chiefly confined to the State of Michigan. In a letter to the _Union_, the organ of the Woman's Christian Temperance Union, under date of July, 1877, the aspect and results of Dr. Reynolds's work in that State are thus referred to by a correspondent from Evanston: "His plan is to take a State and settle down in it 'to stay' until it capitulates to the red-ribbon pledge. None but men over eighteen years of age are allowed to sign this pledge. Eighty thousand men in Michigan, to-day, wear the ribbon, which is a token of their signature--all of them have been drinking men. 'None others need apply' as members of Dr.

Reynolds's Reform Clubs. His method is to speak in a general way to the public on the evening of his arrival--his meetings being held in a hall and thoroughly announced. The next afternoon, the doctor addresses women, chiefly from the medical point of view. If they have not a W.T.U.

he organizes one. The second night he talks to the public generally again, and organizes his club, then goes on his way, and leaves the town rejoicing. The doctor is thoroughly business-like and methodical. There is no doubt about his securing, in every State he visits, the same results as in Michigan, for his ability is marked, his experience growing, his sincerity complete and all his work is 'begun, continued and ended' in a firm reliance upon G.o.d."

To give an idea of the excitement created by the presence of Dr.

Reynolds in any community, and of the results of his efforts to reclaim intemperate men, we copy the following brief reference to his work in the spring of 1877:

"It is impossible to give figures, for there are additions every day of hundreds in the State, and the climax of enthusiasm is by no means reached in any town while Dr. Reynolds is there.

"In Jackson, Sabbath evening, February 11th, two months after the organization of the club, Union Hall was so packed that the galleries settled and were cleared, and hundreds could not gain admittance.

"As the result of ten days' work in Saginaw Valley--at the three cities--(Bay City, Saginaw City and East Saginaw), the clubs number about three thousand men.

"From there, Dr. Reynolds went to Lansing, our capital, and at the first signing, two hundred and forty-five joined the club, which is far up in the hundreds now.

"The last and greatest victory is Detroit. Slow, critical, conservative, staid, not-any-shams-for-me Detroit.

"Friday and Sat.u.r.day nights there were crowded houses. Sabbath afternoon, two thousand five hundred _men_ together, and a club of three hundred and forty-five formed. Sabbath evening, no room could hold the people, and the club reached nearly nine hundred. It is safe to say to-day that a thousand men in the city of Detroit are wearing the red ribbon.

"Dr. Reynolds has done another grand work, and that is in bringing up the W.C.T. Unions. Everywhere this follows, churches are packed with women. Dr. Reynolds tells them how they can help the men and their families, and they fall into line by the hundreds. Three hundred have enlisted in Bay City, four hundred in Lansing, two hundred in East Saginaw, and so on, all over the State."

The establishment of reform clubs has been more general in New England and the Western States than in other parts of the country, though their organization in some of the Middle States has been attended with marked success. Vermont has a large number of clubs, the members.h.i.+p ranging from one hundred to fifteen hundred.

FRANCIS MURPHY.

The work of Francis Murphy, which, has been attended with such remarkable fervors of excitement in nearly every community where he has labored, is not so definite in its purpose, nor so closely organized, nor so permanent in its results as that of Dr. Reynolds. He draws vast a.s.semblies, and obtains large numbers of signers to his pledge, which, reads:

"With malice towards none and charity for all, I, the undersigned, do pledge my word and honor, G.o.d helping me, to abstain from all intoxicating liquors as a beverage, and that I will, by all honorable means, encourage others to abstain."

An Irishman by birth, and full of the warm impulse and quick enthusiasm of his people, he has thrown himself into the work of temperance reform with an earnestness that commands a hearing, and with an ardor of appeal and solicitation that is, for the time, almost irresistible.

In the fall of 1869, Francis Murphy found himself in the cell of a prison in the city of Portland, Maine, to which he had been committed for drunkenness. He had been a liquor-seller, commencing the work as a sober man with a good character, and ending it in ruin to himself and family, and with the curse of the drunkard's appet.i.te upon him. A Christian gentleman, Captain Cyrus St.u.r.devant, had obtained permission of the authorities to visit the jail and talk and pray with the prisoners. This brought him into personal contact with Mr. Murphy, who was not only deeply humiliated at the disgrace into which his intemperate life had brought him, but almost in despair. He tells the story of this part of his life with a moving eloquence. Capt.

St.u.r.devant, after some solicitation, induced him to leave his cell one Sunday morning and attend religious services with the prisoners. He was in a state of mind to be deeply impressed by these services, and the result was a solemn resolution to walk, with G.o.d's help, in a new and better way. While yet a prisoner, he began his work of trying to save men from the curse of drink, and to lead them to enter upon a religious life; and his influence with his fellow-prisoners was very marked and for good. On leaving the jail, he began at once his efforts to rescue others from the slavery from which he had escaped. His first appearance as a lecturer was in the city of Portland. The effort was well received by the audience, and at its close he found himself an object of special interest. From this time, he gave himself almost wholly to the cause of temperance. After working for a time in Portland, and a.s.sisting in the organization of a reform club, he extended his efforts to other parts of the State of Maine, and afterwards to New Hamps.h.i.+re and the adjoining States, in which, he labored for nearly three years with marked and often extraordinary success. From New England, Mr. Murphy went, on invitation, to the West, and was very active there, especially in Iowa and Illinois, in which States he aroused the people, and was instrumental in the organization of large numbers of local societies and reform clubs.

In the winter of 1876-7, his work in Pittsburgh was attended with remarkable results; over sixty thousand signatures were obtained to his pledge, and over five hundred saloons in Allegheny and neighboring counties closed their doors for want of patronage. The succeeding spring and summer Mr. Murphy spent in Philadelphia, where the excitement was almost as great as it had been in Pittsburgh. But, as in the last-named city, too large a portion of the harvest which had been reaped was left to perish on the ground for lack of the means, or the will, to gather and garner it. The real substantial and enduring work here has been that of the Woman's Christian Temperance Union; which not only held its meetings daily during the exciting time of the Murphy meetings, but has held them daily ever since, keeping, all the while, hand and heart upon the men who are trying in earnest to reform, and helping, encouraging and protecting them by all the means in their power.

Mr. Murphy continues to work in various parts of the country, attracting large audiences wherever he appears, and leading thousands to sign his pledge. He has done and is still doing good service in the cause to which he is so earnestly devoting himself.

CHAPTER XIV.

GOSPEL TEMPERANCE.

As we have seen in the chapters on the "Crusade," the "Woman's Christian Temperance Union," and the "Reform Clubs," this new temperance movement, which has attained in the last few years such large dimensions, has in it many of the features of a religious revival. On this account, and to distinguish it from all preceding efforts to break down the liquor traffic and save the drunkard, it has been called a Gospel temperance movement. Its chief reliance with many has been on prayer and faith, as agencies by which the mighty power of G.o.d could be so determined as not only to save the drunkard from the curse of his debasing appet.i.te, but to so move and act upon the liquor-seller as to lead him to abandon his accursed traffic.

THE VALUE OF PRAYER AND FAITH ALONE.

At the commencement of this movement, which took the form of what is known as the "Woman's Crusade," the power of prayer seemed for awhile to be an almost irresistible force. Thousands and tens of thousands of men were, as they felt a.s.sured in their hearts, freed in an instant of time from an appet.i.te which had been growing and strengthening for years, until it held complete mastery over them; and this in answer to the prayer of faith. And hundreds of saloon and tavern-keepers abandoned their evil work, because, as was believed, G.o.d, in answer to the prayers of pious men and women, had turned upon them the influences of His Holy Spirit, and constrained them to this abandonment.

For awhile this power of prayer was regarded as the force that was to break down the liquor traffic, and rescue the people from the curse of appet.i.te. If prayer were persistent enough, and faith strong enough, G.o.d would come to the rescue, overthrow the enemy, and redeem and save the wretched victims he was holding in such cruel bondage. But, as time moved on, and the enemy, whose ranks were at first thrown into confusion, rallied his forces and held himself secure against renewed attack, there came a doubt in the minds of many as to the value of prayer and faith, as the sole agency by which the rule of the demon of intemperance was to be overthrown; and the same doubt came as to the power of prayer and faith alone to work the removal of an appet.i.te for drink, when it was found by sad experience that of the thousands of men who signed the pledge under religious excitement, and made public declaration that, through faith in Christ, they had been healed of their infirmity, only a few were able to stand in the hour of temptation; and these stood fast because they rested in no vain security. They knew, from an inner conviction, that appet.i.te had not been destroyed; and that, in some unguarded moment, it would spring upon and endeavor to enslave them again. But, with G.o.d's help, they had resolved to hold it in check. Humbly they looked to Him for strength--meantime watching, as well as praying--to fight and overcome when their hour of trial and darkness came. So they stood ever on guard; and G.o.d gave them the strength they asked for, and victory after victory, until their enemy was under their feet; not dead, but held there by the power which is given to every one who will use it against the enemies of his soul.

PRAYER SUPPLEMENTED BY ORGANIZED WORK.

Not so much dependence on prayer and faith now as on organized work in the natural plane of means and forces. This came as an orderly sequence, and gave to the cause of Gospel temperance a surer foundation to rest upon, and a larger promise of success. There was no turning away from G.o.d; no weakness of faith in His Divine power and readiness to save; but clearer light as to His ways with man, and as to how He is able to save, to the uttermost, all who come unto Him. The instances going to show that men were not cured of the appet.i.te for strong drink in a moment of time by prayer and faith, were too many and too sorrowful not to force this conviction upon the mind of every thoughtful and observant Christian man and woman. And, so, even while many sincere and self-devoted workers in this cause still hold to the view that G.o.d can, and will, if the faith be strong enough, change a man in an instant of time, and with no co-operation of his own beyond this act of faith, from vileness to purity--from a love of evil to a love of good--the sounder, safer and more Scriptural doctrine that, if a man would be saved from the enemies of his soul, he must fight and overcome them in the strength which G.o.d gives to all who will ask and receive, is the one now more generally preached to reformed men; and, as a result, the number of those who stand fast in the new life to which they have attained, is steadily increasing.

THE APPEt.i.tE FOR DRINK NOT TAKEN AWAY IN A MOMENT.

Still, far too widely in this Gospel work of saving fallen men from the power of appet.i.te, is the delusive idea held out that if a man will "give his heart to Christ," as it is called; that is, pray humbly, sincerely and in faith to have his sins forgiven, and his soul purified from all evil by an application of Divine grace; G.o.d will, in answer to this prayer alone, and in an instant of time, take away the appet.i.te for drink which has been for years gradually gaining the mastery over him.

We have heard a man declare, in the presence of an a.s.semblage of men who had been slaves to drink, and who were seeking for a way of escape, that G.o.d had, in answer to his prayers, destroyed in a moment the appet.i.te which had long held him in a close bondage; and that, if they would come to Him and give Him their hearts, He would work in them the same miracle of spiritual healing. As we listened to his confident speech, we felt how great was the danger in which he himself stood, and how much better it would have been for his hearers if he had kept silent.

HOW MANY ARE REALLY SAVED.

Facts are solid things, and weigh heavily in the scale of argument. They are not always pleasant to look at; but it is weakness to ignore them.

Let us take a few facts in connection with this Gospel temperance work.

The first of these came to our knowledge while we were revolving the contents of this chapter, and before we had commenced writing it. A leading temperance worker, who was an active partic.i.p.ant in the Murphy movement, and who holds that there is for the confirmed drunkard no hope or safety but in the power of religion, stated to us that during the Moody and Sankey revival in Philadelphia, something over two hundred drunken men were reclaimed and converted; changed in heart, as it was declared, and "_saved_" by the power of G.o.d. These were gathered together on a certain evening in one of the churches, and the gentleman to whom we have referred was among those who addressed them. The poor, weak, and in too many instances, friendless and homeless men were talked to, and then committed to G.o.d in prayer. They had His grace in their hearts--had been "saved" through prayer and faith--and would He not care for, protect and defend them?

Alas, for the sequel! Of all these two hundred converted and "saved"

men, who had, in a moment of time, been changed from servants of sensuality and sin into children of G.o.d, their souls made "whiter than snow," not over five or six can to-day be found in the ranks of sober men!

In and around Pittsburgh, during the religious temperance revival which, under Francis Murphy, wrought such marvels in that city and neighborhood, over fifty thousand signatures were obtained to the pledge, the signers, in a large number of cases, professing faith in Christ, and having an inner a.s.surance, as they believed, that He would keep them, by the power of His grace, from again falling into the sin and misery of intemperance. But, to-day, only a small proportionate number can be found out of this great mult.i.tude who are standing fast by their profession. A like result has followed the great Gospel work of Mr. Murphy in Philadelphia. Of the thirty or forty thousand who signed the pledge and professed to be saved through faith in Christ, the number of men who have been rescued from drunkenness can scarcely be counted by hundreds; and of these the large proportion owe their salvation to the natural safeguards and orderly external conditions which were brought to the aid of spiritual resolve and spiritual forces.

When the excitement of these great revivals was over, and the contagious enthusiasm had died away, and men fell back into their old ways, amid old surroundings and temptations, each alone in the house of his own real life, then came

THE TRIAL AND THE TEST,