New York, 1895
Edward Margolies has decided not to fight the ministers of Whitestone any longer, and will not attempt to open a saloon. The preachers claimed that Margolies was not moral enough to run a saloon. They successfully fought him, and last week the Board of Excise refused to give him license.
—The Long Island Farmer, Jamaica, NY, March 15, 1895, p. 1.
Showing posts with label saloons. Show all posts
Showing posts with label saloons. Show all posts
Sunday, June 8, 2008
Tuesday, June 3, 2008
Against A Disorderly Saloon
New York, 1895
A Methodist Clergyman Insulted at an Excise Meeting.
The war against the alleged disorderly saloons of Whitestone by the clergy and numerous other villagers is now thoroughly under way. Sunday night the Rev. James J. Moffit, pastor of the Epworth Methodist Episcopal church, at the conclusion of his sermon on "The Home" requested his people to remain in their seats. He went among them and requested them to sign a paper which he read to them, and nearly all of them did so. It was a protest against the granting of a saloon license to Edward Margolies. In the complaint Margolies is charged with having kept a place of bad character. It is said that he catered to boys and violated the excise law.
The protest, with fifty signatures of prominent villagers attached, was presented to the excise commissioners at their meeting in Flushing Monday afternoon, by the Rev. Mr. Moffitt and the Rev. Jonathan Greenleaf of the Presbyterian church. The clergymen were confronted by Corporation Counsel Lewis W. Ensign and W. S. Overton on behalf of Margolies.
Ex-Judge Overton told the board that Margolies was a man of better character than the minister who had handed in the protest, meaning the Rev. Mr. Moffitt.
The protest was received, and a hearing of the case was set down for Wednesday morning.
—The Long Island Farmer, Jamaica, NY, March 8, 1895, p. 1.
A Methodist Clergyman Insulted at an Excise Meeting.
The war against the alleged disorderly saloons of Whitestone by the clergy and numerous other villagers is now thoroughly under way. Sunday night the Rev. James J. Moffit, pastor of the Epworth Methodist Episcopal church, at the conclusion of his sermon on "The Home" requested his people to remain in their seats. He went among them and requested them to sign a paper which he read to them, and nearly all of them did so. It was a protest against the granting of a saloon license to Edward Margolies. In the complaint Margolies is charged with having kept a place of bad character. It is said that he catered to boys and violated the excise law.
The protest, with fifty signatures of prominent villagers attached, was presented to the excise commissioners at their meeting in Flushing Monday afternoon, by the Rev. Mr. Moffitt and the Rev. Jonathan Greenleaf of the Presbyterian church. The clergymen were confronted by Corporation Counsel Lewis W. Ensign and W. S. Overton on behalf of Margolies.
Ex-Judge Overton told the board that Margolies was a man of better character than the minister who had handed in the protest, meaning the Rev. Mr. Moffitt.
The protest was received, and a hearing of the case was set down for Wednesday morning.
—The Long Island Farmer, Jamaica, NY, March 8, 1895, p. 1.
Thursday, May 29, 2008
Preachers Fall Out
New York, 1895
Evangelist Cressey Says a Brother's Faith Wouldn't Rescue an Ant.
Evangelist E. R. Cressey, who has been conducting the big revival at Babylon for the past ten days, has declared war against the Rev. J. E. Raymond, pastor of the Babylon Baptist church, on account of Mr. Raymond's refusal to take further part in the revival services. An open rupture occurred between the men Friday morning on the street. Evangelist Cressey, the Rev. Mr. Adams, and the Rev. Mr. Long, pastors of the Methodist and Presbyterian churches, saw Pastor Raymond and accosted him. Mr. Cressey demanded to know what Mr. Raymond meant by his continued indifference, and wound up his remarks by asking his Baptist brother: "Have you no faith in God?"
Pastor Raymond is a short, quiet man with a powerful command of language. He replied: "I have faith in God, but I don't think God has much to do with the way in which these services are being conducted."
The dominies looked at each other in silence, but Evangelist Cressey began to berate his brother preacher, and finally said excitedly: "Why, you have not faith enough to pull an ant out of the mud."
Pastor Raymond quietly assured his brother preachers that he had an unlimited quantity of faith, but that it was not of the kind which allowed him to hold services in barrooms or on store stoops.
Evangelist Cressey and Pastors Long and Adams held twelve services on Friday, and will continue the revival for an indefinite time. It was known by many that Pastor Raymond had all along not favored the methods pursued by Evangelist Cressey, and that he had refrained from taking part in the meetings for men only, and would not conduct services in the saloon. Many of the church people are siding with Pastor Raymond, while the crusaders are looking correspondingly gloomy. Evangelist Cressey says the people are too fastidious.
Found a Spring Under the Church
While deepening the cellar under the Methodist church in Oyster Bay workmen struck a spring of water. The water came spouting up at about the rate of a barrel a minute.
—The Long Island Farmer, Jamaica, NY, March 1, 1895, p. 2.
Evangelist Cressey Says a Brother's Faith Wouldn't Rescue an Ant.
Evangelist E. R. Cressey, who has been conducting the big revival at Babylon for the past ten days, has declared war against the Rev. J. E. Raymond, pastor of the Babylon Baptist church, on account of Mr. Raymond's refusal to take further part in the revival services. An open rupture occurred between the men Friday morning on the street. Evangelist Cressey, the Rev. Mr. Adams, and the Rev. Mr. Long, pastors of the Methodist and Presbyterian churches, saw Pastor Raymond and accosted him. Mr. Cressey demanded to know what Mr. Raymond meant by his continued indifference, and wound up his remarks by asking his Baptist brother: "Have you no faith in God?"
Pastor Raymond is a short, quiet man with a powerful command of language. He replied: "I have faith in God, but I don't think God has much to do with the way in which these services are being conducted."
The dominies looked at each other in silence, but Evangelist Cressey began to berate his brother preacher, and finally said excitedly: "Why, you have not faith enough to pull an ant out of the mud."
Pastor Raymond quietly assured his brother preachers that he had an unlimited quantity of faith, but that it was not of the kind which allowed him to hold services in barrooms or on store stoops.
Evangelist Cressey and Pastors Long and Adams held twelve services on Friday, and will continue the revival for an indefinite time. It was known by many that Pastor Raymond had all along not favored the methods pursued by Evangelist Cressey, and that he had refrained from taking part in the meetings for men only, and would not conduct services in the saloon. Many of the church people are siding with Pastor Raymond, while the crusaders are looking correspondingly gloomy. Evangelist Cressey says the people are too fastidious.
Found a Spring Under the Church
While deepening the cellar under the Methodist church in Oyster Bay workmen struck a spring of water. The water came spouting up at about the rate of a barrel a minute.
—The Long Island Farmer, Jamaica, NY, March 1, 1895, p. 2.
Monday, May 5, 2008
Temporizing With Sin
New York, 1895
Temporizing with sin is the manner in which many church people stigmatize the compromise entered into between the clergymen and saloon keepers at Rockaway. The saloon keepers agreed to keep their places closed until a certain hour each Sunday, after which they were to be permitted to run their side doors unmolested. Several meetings were held at which the Sunday closing movement was discussed, and finally the half day closing project was agreed to by both sides. As far as can be learned, the saloon keepers have kept their part of the agreement, but some of the clergymen are beginning to regret their connection with the scheme, and it is thought that a movement will soon be organized to compel the closing of the saloons all day Sunday.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 1.
Temporizing with sin is the manner in which many church people stigmatize the compromise entered into between the clergymen and saloon keepers at Rockaway. The saloon keepers agreed to keep their places closed until a certain hour each Sunday, after which they were to be permitted to run their side doors unmolested. Several meetings were held at which the Sunday closing movement was discussed, and finally the half day closing project was agreed to by both sides. As far as can be learned, the saloon keepers have kept their part of the agreement, but some of the clergymen are beginning to regret their connection with the scheme, and it is thought that a movement will soon be organized to compel the closing of the saloons all day Sunday.
—The Long Island Farmer, Jamaica, N.Y., Jan. 11, 1895, p. 1.
Friday, April 18, 2008
The Rose of Art
Following the sun, westward the march of power!
The Rose of Might blooms in our new-world mart;
But see, just bursting forth from bud to flower,
A late, slow growth — the fairer Rose of Art.
— R. W. GILDER.
Ideals in Art
Our age is moved deeply by the study of ideals in art. Each generation is amazed at its own progress. In the great Field Columbian Museum one can see the history of many an idea: The boat idea, beginning at three logs bound together with a piece of bark and passing on toward the ocean palace; the transportation idea, beginning with a strap on a man's forehead, passing on through the panniers on a goat or a donkey and reaching to the modern express train; the sculpture idea, moving from some stone or earthen or wooden outlines onward toward the angelic forms that seem about to live and speak. There you will see the wooden eagle which marked the grave of some Indian. And what a creature it is! Nothing but the infinite kindness of civilization could persuade us to call it a bird of any known species. And yet, perhaps, the Indian when dying was happy that such a wooden bird was to stand on his grave and keep his memory green. Into our age, so full of new and grand conceptions in art, there must come the marching ideals of human life. Man is moving through a redemptive world. All lips should sing each day the song of the old harpist: "Who Redeemeth Thy Life from Destruction." What our age needs is a rapid advance of the ideals of life. A Catholic priest who has spent thirty years in the temperance cause has said: "The saloon is the greatest enemy that Rome has left in the world. The criticisms which the Protestants make of Rome's dogmas are harmless compared with the ruin of mind and soul wrought by the saloon and its defenders." No one will deny the truth of the priest's complaint, and all are glad to mark the new effort of the Romanists to set up new ideas. Protestants should not, can not, hate a Catholic; but all good citizens must cherish little regard for any one who has not gotten beyond the saloon idea. — SWING.
The Rose of Might blooms in our new-world mart;
But see, just bursting forth from bud to flower,
A late, slow growth — the fairer Rose of Art.
— R. W. GILDER.
Ideals in Art
Our age is moved deeply by the study of ideals in art. Each generation is amazed at its own progress. In the great Field Columbian Museum one can see the history of many an idea: The boat idea, beginning at three logs bound together with a piece of bark and passing on toward the ocean palace; the transportation idea, beginning with a strap on a man's forehead, passing on through the panniers on a goat or a donkey and reaching to the modern express train; the sculpture idea, moving from some stone or earthen or wooden outlines onward toward the angelic forms that seem about to live and speak. There you will see the wooden eagle which marked the grave of some Indian. And what a creature it is! Nothing but the infinite kindness of civilization could persuade us to call it a bird of any known species. And yet, perhaps, the Indian when dying was happy that such a wooden bird was to stand on his grave and keep his memory green. Into our age, so full of new and grand conceptions in art, there must come the marching ideals of human life. Man is moving through a redemptive world. All lips should sing each day the song of the old harpist: "Who Redeemeth Thy Life from Destruction." What our age needs is a rapid advance of the ideals of life. A Catholic priest who has spent thirty years in the temperance cause has said: "The saloon is the greatest enemy that Rome has left in the world. The criticisms which the Protestants make of Rome's dogmas are harmless compared with the ruin of mind and soul wrought by the saloon and its defenders." No one will deny the truth of the priest's complaint, and all are glad to mark the new effort of the Romanists to set up new ideas. Protestants should not, can not, hate a Catholic; but all good citizens must cherish little regard for any one who has not gotten beyond the saloon idea. — SWING.
Saturday, April 12, 2008
The Funeral of a Saloonkeeper
1900
The People's Forum
How can a minister of the Gospel best perform his duty when asked to conduct the funeral of a saloonkeeper? — (Rev.) DAVID JONES, Wash.
As we answer this question there lies before us a ten-page letter from another minister who has just preached such a sermon, and he is bewailing the fact that it has brought about dissensions in his church which cut his financial support by half. His wife and children are in danger of going without proper food and clothes, and he is threatened with tar and feathers. "What did he say?" you ask. Well, here is a selection from his sermon, which will give you an idea of its general tenor:
"Good people, you have come here today, not only in honor of your dead, but in honor of our social, civil and religious institutions. You have asked the church and clergy for burial services, and while it is against the laws and constitutions of some churches to give burial services to those outside of their membership, I want to say for the benefit of our own members, who have objected to using the church on this occasion, on account of the business of the deceased, that it is not for us to deny funeral or burial services to any, but we are to serve all willingly, reserving the right to make them an occasion of benefit to the congregation and comfort to the mourners.
"If you think the business of this man is wrong, I want to show you that he had the highest authority within the gift of this country to justify and defend him in the prosecution thereof. He had the silent if not the open consent and endorsement of nearly every business, professional and official man in the city, besides a large lucrative patronage among the common people of the community. Therefore if he was wrong then you are wrong also, and if you think he alone will perish for the wrong, in the language of the text, I tell you nay; but except ye repent ye shall all likewise perish."
The minister who speaks plainly at a funeral will always be criticized. There are many, therefore, who would refuse to conduct such a funeral service, especially over a man who has lived a notoriously sinful life. They would reserve the lessons which might be drawn for a more appropriate occasion. There is no fixed law of propriety in such matters. Circumstances must always be taken into consideration. A minister should be guided by the best religious sentiment in his church and by his heartfelt convictions after earnest prayer for guidance.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
How can a minister of the Gospel best perform his duty when asked to conduct the funeral of a saloonkeeper? — (Rev.) DAVID JONES, Wash.
As we answer this question there lies before us a ten-page letter from another minister who has just preached such a sermon, and he is bewailing the fact that it has brought about dissensions in his church which cut his financial support by half. His wife and children are in danger of going without proper food and clothes, and he is threatened with tar and feathers. "What did he say?" you ask. Well, here is a selection from his sermon, which will give you an idea of its general tenor:
"Good people, you have come here today, not only in honor of your dead, but in honor of our social, civil and religious institutions. You have asked the church and clergy for burial services, and while it is against the laws and constitutions of some churches to give burial services to those outside of their membership, I want to say for the benefit of our own members, who have objected to using the church on this occasion, on account of the business of the deceased, that it is not for us to deny funeral or burial services to any, but we are to serve all willingly, reserving the right to make them an occasion of benefit to the congregation and comfort to the mourners.
"If you think the business of this man is wrong, I want to show you that he had the highest authority within the gift of this country to justify and defend him in the prosecution thereof. He had the silent if not the open consent and endorsement of nearly every business, professional and official man in the city, besides a large lucrative patronage among the common people of the community. Therefore if he was wrong then you are wrong also, and if you think he alone will perish for the wrong, in the language of the text, I tell you nay; but except ye repent ye shall all likewise perish."
The minister who speaks plainly at a funeral will always be criticized. There are many, therefore, who would refuse to conduct such a funeral service, especially over a man who has lived a notoriously sinful life. They would reserve the lessons which might be drawn for a more appropriate occasion. There is no fixed law of propriety in such matters. Circumstances must always be taken into consideration. A minister should be guided by the best religious sentiment in his church and by his heartfelt convictions after earnest prayer for guidance.
—The Ram's Horn, March 17, 1900, p. 8.
Sunday, February 24, 2008
THE CHURCH AND THE SALOON.
Text: "For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?" 2 Cor. 6:14, 15.
I. As to the church. What is it? The word is ekklesia; that is, "called out." The church is an association of persons called out of the world to perform definite service for God.
1. It is not a holy club.
2. It is not a social coterie.
3. It is not a company of truth seekers. We are not seeking truth; we have found it.
4. It is not an ethical society. We are not casting about for a system of morals. Our moral code is in the Bible.
5. The church is a great living organism through which God is working for the tearing down of evil and the building up of truth and righteousness on earth. The emblem of our service is the sword and trowel. What is the sword for? To make war on iniquity. What is the trowel for? To build up all forms of goodness on earth; to lay grace upon grace, as the mason lays stone upon stone, until our world shall be a temple fit for the Holy Spirit to dwell in. Thus with sword and trowel we clear the way and rear the fabric of the Kingdom of God.
II. As to the saloon. What is it? A definition must be an indictment. It is the focal expression of almost everything evil.
1. It is an enemy of man.
2. It is an enemy of the home.
3. It is the worst enemy of the State. On last election day I took occasion to make the round of the polling places in the lower part of New York City. I saw scores of sovereign citizens staggering to the ballot box. Here is the Gibraltar of evil politics. Are there witnesses to verify this indictment? Aye, thousands of them reeling about our streets. See them issuing from the dram shop; mark their flushed faces; their shuffling gait; see them as they pass by hiccoughing down to death.
Are more witnesses needed? Let the wives and children of this drunken multitude pass by. Oh, these sad-eyed, pale-faced women; God pity the drunkard's wife; and his little children, ill-clothed and hungry, shrinking from the pointed finger and the taunt, "A drunkard's child!"
More witnesses still? Let me stand by the doorway of one of our multitudinous dive, and hear the laughter of lost womanhood. The evils which are wrought in this place of infamy are scarcely to be spoken of in this presence. But inmates and patrons alike are devotees of Bacchus.
Is more evidence needed? Let us pass through the corridors of our prisons. Here are thieves, murderers, and wrongdoers of every sort. Chief Justice Coleridge says more than eighty per cent of all these commitments are due to strong drink. Put one of our daily newspapers in evidence; cast your eyes over the police reports. What is it that nerves men to deeds of shame and violence?
There are criminals of many sorts and degrees, but the rum-seller is the criminal of all criminals; for it is scarcely beyond the bounds of simple fact to say that he is the maker of them all.
Still farther. Let us visit our insane asylums. See these poor demented creatures, driveling idiots, raving madmen. It was long ago that a wise student of human nature exclaimed: "Alas, that men should put an enemy into their mouths to steal away their brains!" It is stated that seventy per cent of the inmates of our lunatic asylums have dethroned their reasons by inebriety, or else are paying by inheritance the penalty of parental indulgence.
Or pass through our poorhouses. Many of the paupers are old before their time, watery-eyed and decrepit through drink.
Or go through the potter's field. Oh, what tragedies of pain and sorrow lie hidden under these grounds! Here are men who struggled vainly in the grip of habit and died in drunken frenzy; here are wives whose life was starved and beaten out of them until they were laid out for their burial in borrowed shrouds; here are little children whose fathers were so impoverished by drink that not enough was left to purchase a meager four feet of earth to lay them in.
III. Now as to the relation of the church to the saloon. We have seen that the church is an appointed organism through which God is building up truth and goodness on earth. We have seen that the saloon is the practical expression of nearly all that is iniquitous among men. How shall the two stand in relation to each other? Or what in these premises is the church to do?
1. It can choose to do nothing. It can supinely fold its hands and say: "The saloon has come to stay." God save us from that cowardly sophism!
2. The church may sanction the saloon — that is, license it. The word license is from the word licet, which in the original is an impersonal verb meaning "it is permitted;" but brought over into the English tongue it becomes intensely personal and means "I permit it." And that is the meaning of a vote for license — "I permit it." What is it that we permit? The dram shop is authorized to do what?
3. The church may undertake to sanction the dram shop — that is, throw the cloak of ecclesiastical help and comfort over it. That is the last proposition which, in certain ecclesiastical quarters finds favor. It is incredible that so preposterous a thing should be seriously proposed. The saloon is totally bad; it has done evil and only evil all the days of its life.
4. There is but one other attitude which the church may assume, namely, it may antagonize the dram shop to the uttermost. War to the knife and the knife to the hilt! No quarter! There are thirty continuous miles of saloons in the City of New York, and every red light that streams from them marks an open mouth of hell. What can the church do but antagonize this thing? What shall ministers do but denounce it? If the trumpet give an uncertain sound, what shall the suffering people do? Let us befriend the drunkard and the drunkard's wife and children, and defend them from their foe. Let us not undertake to cleanse what has been proven in the nature of things to be essentially unclean. Let us not lay a blessings upon that which God has cursed. We must needs do our best and uttermost to rescue the dram-seller from the error of his way, to break the chains of the inebriate and set him free; to heal the wounds of the poor and helpless whom the drink horror has stricken down. But as to that unmitigated evil — the dram shop — we can offer naught but bitterest enmity. The vow of Cato, "Carthago delenda est," must be ours. No quarter to the dram shop! The thing must die, because it is accursed of God. — D. J. Burrell.
I. As to the church. What is it? The word is ekklesia; that is, "called out." The church is an association of persons called out of the world to perform definite service for God.
1. It is not a holy club.
2. It is not a social coterie.
3. It is not a company of truth seekers. We are not seeking truth; we have found it.
4. It is not an ethical society. We are not casting about for a system of morals. Our moral code is in the Bible.
5. The church is a great living organism through which God is working for the tearing down of evil and the building up of truth and righteousness on earth. The emblem of our service is the sword and trowel. What is the sword for? To make war on iniquity. What is the trowel for? To build up all forms of goodness on earth; to lay grace upon grace, as the mason lays stone upon stone, until our world shall be a temple fit for the Holy Spirit to dwell in. Thus with sword and trowel we clear the way and rear the fabric of the Kingdom of God.
II. As to the saloon. What is it? A definition must be an indictment. It is the focal expression of almost everything evil.
1. It is an enemy of man.
2. It is an enemy of the home.
3. It is the worst enemy of the State. On last election day I took occasion to make the round of the polling places in the lower part of New York City. I saw scores of sovereign citizens staggering to the ballot box. Here is the Gibraltar of evil politics. Are there witnesses to verify this indictment? Aye, thousands of them reeling about our streets. See them issuing from the dram shop; mark their flushed faces; their shuffling gait; see them as they pass by hiccoughing down to death.
Are more witnesses needed? Let the wives and children of this drunken multitude pass by. Oh, these sad-eyed, pale-faced women; God pity the drunkard's wife; and his little children, ill-clothed and hungry, shrinking from the pointed finger and the taunt, "A drunkard's child!"
More witnesses still? Let me stand by the doorway of one of our multitudinous dive, and hear the laughter of lost womanhood. The evils which are wrought in this place of infamy are scarcely to be spoken of in this presence. But inmates and patrons alike are devotees of Bacchus.
Is more evidence needed? Let us pass through the corridors of our prisons. Here are thieves, murderers, and wrongdoers of every sort. Chief Justice Coleridge says more than eighty per cent of all these commitments are due to strong drink. Put one of our daily newspapers in evidence; cast your eyes over the police reports. What is it that nerves men to deeds of shame and violence?
There are criminals of many sorts and degrees, but the rum-seller is the criminal of all criminals; for it is scarcely beyond the bounds of simple fact to say that he is the maker of them all.
Still farther. Let us visit our insane asylums. See these poor demented creatures, driveling idiots, raving madmen. It was long ago that a wise student of human nature exclaimed: "Alas, that men should put an enemy into their mouths to steal away their brains!" It is stated that seventy per cent of the inmates of our lunatic asylums have dethroned their reasons by inebriety, or else are paying by inheritance the penalty of parental indulgence.
Or pass through our poorhouses. Many of the paupers are old before their time, watery-eyed and decrepit through drink.
Or go through the potter's field. Oh, what tragedies of pain and sorrow lie hidden under these grounds! Here are men who struggled vainly in the grip of habit and died in drunken frenzy; here are wives whose life was starved and beaten out of them until they were laid out for their burial in borrowed shrouds; here are little children whose fathers were so impoverished by drink that not enough was left to purchase a meager four feet of earth to lay them in.
III. Now as to the relation of the church to the saloon. We have seen that the church is an appointed organism through which God is building up truth and goodness on earth. We have seen that the saloon is the practical expression of nearly all that is iniquitous among men. How shall the two stand in relation to each other? Or what in these premises is the church to do?
1. It can choose to do nothing. It can supinely fold its hands and say: "The saloon has come to stay." God save us from that cowardly sophism!
2. The church may sanction the saloon — that is, license it. The word license is from the word licet, which in the original is an impersonal verb meaning "it is permitted;" but brought over into the English tongue it becomes intensely personal and means "I permit it." And that is the meaning of a vote for license — "I permit it." What is it that we permit? The dram shop is authorized to do what?
3. The church may undertake to sanction the dram shop — that is, throw the cloak of ecclesiastical help and comfort over it. That is the last proposition which, in certain ecclesiastical quarters finds favor. It is incredible that so preposterous a thing should be seriously proposed. The saloon is totally bad; it has done evil and only evil all the days of its life.
4. There is but one other attitude which the church may assume, namely, it may antagonize the dram shop to the uttermost. War to the knife and the knife to the hilt! No quarter! There are thirty continuous miles of saloons in the City of New York, and every red light that streams from them marks an open mouth of hell. What can the church do but antagonize this thing? What shall ministers do but denounce it? If the trumpet give an uncertain sound, what shall the suffering people do? Let us befriend the drunkard and the drunkard's wife and children, and defend them from their foe. Let us not undertake to cleanse what has been proven in the nature of things to be essentially unclean. Let us not lay a blessings upon that which God has cursed. We must needs do our best and uttermost to rescue the dram-seller from the error of his way, to break the chains of the inebriate and set him free; to heal the wounds of the poor and helpless whom the drink horror has stricken down. But as to that unmitigated evil — the dram shop — we can offer naught but bitterest enmity. The vow of Cato, "Carthago delenda est," must be ours. No quarter to the dram shop! The thing must die, because it is accursed of God. — D. J. Burrell.
Friday, July 20, 2007
Pastor Stands by Saloonkeepers
1905
Rev. George M. Bock, pastor of a Lutheran church in Mahony City, Pa., has resigned from the Ministerial Association of that city because of some features connected with its war on saloons. The association opposed the granting of a license to a man whose saloon is opposite Mr. Bock's church. The clergyman declares that the man is "a good neighbor" and that his place is "clean, decent, quiet and respectable." Therefore the preacher can not endorse the fight that is being made. He adds: "I have been pastor of the church for the past twelve years and have always endeavored to mind my own business."
True Sayings Indeed
If a man is a coward he always claims to be conservative.
The truth is always the strongest argument. — Sophocles.
Instead of doing things today the wise man did them yesterday.
The boy who ate twenty-nine bananas to win a $1 prize probably needed the money.
Rev. George M. Bock, pastor of a Lutheran church in Mahony City, Pa., has resigned from the Ministerial Association of that city because of some features connected with its war on saloons. The association opposed the granting of a license to a man whose saloon is opposite Mr. Bock's church. The clergyman declares that the man is "a good neighbor" and that his place is "clean, decent, quiet and respectable." Therefore the preacher can not endorse the fight that is being made. He adds: "I have been pastor of the church for the past twelve years and have always endeavored to mind my own business."
True Sayings Indeed
If a man is a coward he always claims to be conservative.
The truth is always the strongest argument. — Sophocles.
Instead of doing things today the wise man did them yesterday.
The boy who ate twenty-nine bananas to win a $1 prize probably needed the money.
Friday, June 22, 2007
Liquor Thrown Away After Conversion
Pennsylvania, 1896
A novel scene was witnessed at the North East saloon, East Patrick street, Frederick, yesterday. Wm. L. Gilbert, the proprietor, last week professed religion and joined the Methodist Episcopal Church during revival services.
On Saturday, Gilbert, who says he intends leading a moral life and to assist others to do so, informed his pastor that he was offered $150 for his liquor license and the stock of goods on hand, and while he was desirous of waging war against the traffic yet he was sorely in need of funds for the support of his family.
Sunday Rev. Mr. Zimmerman set forth the case of the new convert to his audience in the City Opera House and requested that the amount be raised to start the young man in a more legitimate business. The sum was soon raised, and yesterday afternoon Rev. Mr. Zimmerman, accompanied by a committee, proceeded to Gilbert's saloon, and in the presence of a crowd of several hundred people loaded two barrels of liquor, a keg of gin and a slot-machine on a dray, and driving out on a lot on the gas-house road, dumped the liquor into a hole.
Gilbert, who is 27 years of age, has been a member of several different churches and also of the Salvation Army.
—New Oxford Item, New Oxford, PA, Jan. 24, 1896.
A novel scene was witnessed at the North East saloon, East Patrick street, Frederick, yesterday. Wm. L. Gilbert, the proprietor, last week professed religion and joined the Methodist Episcopal Church during revival services.
On Saturday, Gilbert, who says he intends leading a moral life and to assist others to do so, informed his pastor that he was offered $150 for his liquor license and the stock of goods on hand, and while he was desirous of waging war against the traffic yet he was sorely in need of funds for the support of his family.
Sunday Rev. Mr. Zimmerman set forth the case of the new convert to his audience in the City Opera House and requested that the amount be raised to start the young man in a more legitimate business. The sum was soon raised, and yesterday afternoon Rev. Mr. Zimmerman, accompanied by a committee, proceeded to Gilbert's saloon, and in the presence of a crowd of several hundred people loaded two barrels of liquor, a keg of gin and a slot-machine on a dray, and driving out on a lot on the gas-house road, dumped the liquor into a hole.
Gilbert, who is 27 years of age, has been a member of several different churches and also of the Salvation Army.
—New Oxford Item, New Oxford, PA, Jan. 24, 1896.
Tuesday, May 22, 2007
Full Attendance for Rev. Baker's Forceful Sermon
Pennsylvania, 1915
Song Service Preceding Address Was Again A Feature of Evening
The evangelistic service in St. James church last evening was largely attended and was expressive of the interest being shown in the meetings conducted by Rev. J. B. Baker, pastor.
The usual fifteen minutes of song service preceding the special musical features were a solo by Mrs. Zinn, entitled "The Light of the World is Jesus," and a duet by Pauline and Jacob Rudisill, "The Old Account Was Settled Long Ago". The Scripture lesson was taken from the story of blind Bartimaeus, Mark 10. The text was taken from the Scripture lesson "Arise, he calleth thee."
Fragments of the sermon were:
"The blind man can read by means of raised type and is often not as blind as many of us. When the blind man cried out, Jesus stopped. Jesus always hears when we call. Do you believe God answers prayers? The blind man was heard because of his faith. No matter how low your boy may be or what he is doing, his prospects are as bright as God's promises. Jesus knew what the man needed but he asked him what he wanted him to do for him. He said he wanted his sight and Jesus said, 'Thy faith has made thee whole.' The man then went his way which was Jesus' way. 'Arise, he calleth thee.' Just as many voices called the man to come to Jesus, so many voices have called you.
"Your childhood has called you. Do you grow in your Christian life as you did when you were a child? You are not growing if you are hanging around some two-story hell-hole drinking beer and whiskey. Your own children call you. The cry of the small child at night suggests how we should cry to God in sorrow and trouble. The child trusts his father, absolutely, and so should you. Nothing appeals to a father like the outstretched hand of a child. So also God has compassion and love toward those coming to him.
"The prayers of your wives call you. Billy Sunday said, 'If the women were as bad as men, God would throw the whole human race into hell.' Women have often asked me to pray for their husbands but husbands have never asked me to pray for their wives, only in times of sickness. When she pleads for your soul, the immortal speaks. These songs call you. Do you have such songs out in the world? You are purer and happier and better for having heard them. Your past calls you. Some people say that it is no one's business what I do but it is God's business. He bought you with an infinite price.
"The Bible calls you. It is an art gallery, a beautiful arbor, a wonderful well. It is to deliver a message but you turned it aside. Your lives are like American coins in Europe — they will not pass in another world. Finally, Jesus' life and death call you. Come and heed all these influences calling you tonight."
Tonight is C. E. night when all the Christian Endeavorers will march in before the beginning of the service and take places reserved for them.
Cottage prayer meetings will be held at 2 o'clock this afternoon at homes of C. S. Reaser II, Milton Roth, Geo. W. Spangler, Huber B. Miller.
—The Star and Sentinel, Gettysburg, PA, Jan. 15, 1915, p. 2.
Song Service Preceding Address Was Again A Feature of Evening
The evangelistic service in St. James church last evening was largely attended and was expressive of the interest being shown in the meetings conducted by Rev. J. B. Baker, pastor.
The usual fifteen minutes of song service preceding the special musical features were a solo by Mrs. Zinn, entitled "The Light of the World is Jesus," and a duet by Pauline and Jacob Rudisill, "The Old Account Was Settled Long Ago". The Scripture lesson was taken from the story of blind Bartimaeus, Mark 10. The text was taken from the Scripture lesson "Arise, he calleth thee."
Fragments of the sermon were:
"The blind man can read by means of raised type and is often not as blind as many of us. When the blind man cried out, Jesus stopped. Jesus always hears when we call. Do you believe God answers prayers? The blind man was heard because of his faith. No matter how low your boy may be or what he is doing, his prospects are as bright as God's promises. Jesus knew what the man needed but he asked him what he wanted him to do for him. He said he wanted his sight and Jesus said, 'Thy faith has made thee whole.' The man then went his way which was Jesus' way. 'Arise, he calleth thee.' Just as many voices called the man to come to Jesus, so many voices have called you.
"Your childhood has called you. Do you grow in your Christian life as you did when you were a child? You are not growing if you are hanging around some two-story hell-hole drinking beer and whiskey. Your own children call you. The cry of the small child at night suggests how we should cry to God in sorrow and trouble. The child trusts his father, absolutely, and so should you. Nothing appeals to a father like the outstretched hand of a child. So also God has compassion and love toward those coming to him.
"The prayers of your wives call you. Billy Sunday said, 'If the women were as bad as men, God would throw the whole human race into hell.' Women have often asked me to pray for their husbands but husbands have never asked me to pray for their wives, only in times of sickness. When she pleads for your soul, the immortal speaks. These songs call you. Do you have such songs out in the world? You are purer and happier and better for having heard them. Your past calls you. Some people say that it is no one's business what I do but it is God's business. He bought you with an infinite price.
"The Bible calls you. It is an art gallery, a beautiful arbor, a wonderful well. It is to deliver a message but you turned it aside. Your lives are like American coins in Europe — they will not pass in another world. Finally, Jesus' life and death call you. Come and heed all these influences calling you tonight."
Tonight is C. E. night when all the Christian Endeavorers will march in before the beginning of the service and take places reserved for them.
Cottage prayer meetings will be held at 2 o'clock this afternoon at homes of C. S. Reaser II, Milton Roth, Geo. W. Spangler, Huber B. Miller.
—The Star and Sentinel, Gettysburg, PA, Jan. 15, 1915, p. 2.
Monday, April 16, 2007
Temperance Work and Sunday Closings Encouraged
St. Augustine, Florida and Waukesha, Wisconsin, 1911
Dr. Badger's Good Work
The St. Augustine (Fla.) Record recently contained the ensuing pleasant item respecting the labors of Rev. Dr. A. S. Badger in that city. The article is headed "Splendid Sermon at Memorial":
"Upon the subject of temperance in the morning and "The Abandoned Farms of New York and New England" in the evening the Rev. Alfred S. Badger, D. D., pastor of Memorial Presbyterian church, delivered strong and interesting sermons at both morning and evening services yesterday. Yesterday was World's Temperance Sunday and his temperance sermon in the morning was most interesting and forceful and was also a scholarly resume of the temperance movement from its inception to the present day. His evening sermon brought forth forcefully the good that can be accomplished by co-operation."
Sunday Closing in Florida
Rev. A. S. Badger Relates Interesting Incident of St. Augustine
St. Augustine, Fla., Nov. 13, 1911.
Editor Freeman: —
I see that Mayor Love is seeking to make Waukesha a city of law-abiding people. I would like to take his hand and encourage him.
One of the elders of my church is mayor of this city. He has insisted on obedience of the law. Not long since he was absent over the Sabbath and the saloons opened for business on that day; so the city editor of the St. Augustine Evening Record stated at my Christian Endeavor meeting last evening, which he was leading. On the following Monday the police court calendar contained a long list of cases of drunkenness, disorderly conduct, etc.
On the mayor's return he closed the saloons absolutely on Sunday and on the following Monday there was not a case before the police court.
It is with this incident I would shake hands with the mayor.
Fraternally,
ALFRED S. BADGER.
—The Waukesha Freeman, Waukesha, Wisconsin, November 23, 1911, page 6.
Dr. Badger's Good Work
The St. Augustine (Fla.) Record recently contained the ensuing pleasant item respecting the labors of Rev. Dr. A. S. Badger in that city. The article is headed "Splendid Sermon at Memorial":
"Upon the subject of temperance in the morning and "The Abandoned Farms of New York and New England" in the evening the Rev. Alfred S. Badger, D. D., pastor of Memorial Presbyterian church, delivered strong and interesting sermons at both morning and evening services yesterday. Yesterday was World's Temperance Sunday and his temperance sermon in the morning was most interesting and forceful and was also a scholarly resume of the temperance movement from its inception to the present day. His evening sermon brought forth forcefully the good that can be accomplished by co-operation."
Sunday Closing in Florida
Rev. A. S. Badger Relates Interesting Incident of St. Augustine
St. Augustine, Fla., Nov. 13, 1911.
Editor Freeman: —
I see that Mayor Love is seeking to make Waukesha a city of law-abiding people. I would like to take his hand and encourage him.
One of the elders of my church is mayor of this city. He has insisted on obedience of the law. Not long since he was absent over the Sabbath and the saloons opened for business on that day; so the city editor of the St. Augustine Evening Record stated at my Christian Endeavor meeting last evening, which he was leading. On the following Monday the police court calendar contained a long list of cases of drunkenness, disorderly conduct, etc.
On the mayor's return he closed the saloons absolutely on Sunday and on the following Monday there was not a case before the police court.
It is with this incident I would shake hands with the mayor.
Fraternally,
ALFRED S. BADGER.
—The Waukesha Freeman, Waukesha, Wisconsin, November 23, 1911, page 6.
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