Grappling with the Monster Part 17

and it was found that to depend on grace alone, and the inner change it had effected in answer to prayer, was to rest, too often, in a vain security. The new convert was the same as to the essential evil quality of his life as before his conversion--or turning round to go the other way--and if he stood still where he had turned, and did not, in a new life of practical obedience to Divine laws, walk forward in the Heavenly road, his conversion would avail him nothing. Not that he was left alone by G.o.d to stand or fall as he might. No human heart ever felt even the faintest motions of that Divine pity, and compa.s.sion, and yearning to save his lost and peris.h.i.+ng children, which is felt by our Heavenly Father, who is very love itself. But He cannot save humanity by destroying it, and this destruction would take place the moment he touched man's freedom to choose between good and evil. Of his own will, man has turned away from G.o.d; and of his own will he must return to Him if ever he return at all. The way of return has been opened and made plain, and G.o.d is forever calling and entreating His poor, wandering ones to come back, and offering them strength to walk, and weapons to fight, and armor for defense. But He cannot walk for them, nor fight for them, nor defend them unless they put on the armor His mercy supplies.

They must, of themselves, using the strength He gives them, walk in the Heavenly way; and with the sword of Divine truth He places in their hands, do battle with the enemies of their souls. There is no other means of attaining Heaven. This strength to walk and fight and overcome, is the Divine grace that saves. It is the free gift of our Lord and Saviour Jesus Christ; the very power of G.o.d unto salvation.

THE DIVINE GRACE THAT SAVES.

It is by the application of this Divine grace that men are saved from their sins and from the power of h.e.l.l. But they can never receive it as pa.s.sive subjects. They must take it and apply it in and of themselves, and use it as if it were their own; yet never forgetting that it is the gift of G.o.d, and never ceasing to acknowledge and thank Him for His infinite goodness and mercy in teaching their "hands to war;" in "girding" them "with strength unto the battle," and in giving them a "lamp unto their feet and a light unto their path," so that they may walk in safety.

If salvation were of grace alone, as so many teach in this Gospel temperance work, what need of "sword," or "armor," or a "lamp unto the feet?" for if, in answer to prayer and faith, a man's evil nature is instantly changed, he is no longer subject to temptation, and cannot, therefore, enter into combat with evil; and if G.o.d lift him out of the darkness of his carnal nature into the light of regeneration solely in answer to prayer, what need of any lamp unto his feet or light unto his path? He is no longer a pilgrim and a wayfarer, journeying heavenward through an enemy's land.

We press this subject on the reader's attention, because so much of success or failure in this great Gospel temperance work depends on a right understanding of spiritual laws and a true comprehension of the means of salvation. Holding, as we do, that, for the thousands and hundreds of thousands of unhappy and wretched men and women in our land who have become the almost helpless slaves of an appet.i.te which is rarely, if ever, wholly destroyed, no true succor lies in anything but Divine grace and help, we feel that a great responsibility rests with all who, in the providence of G.o.d, have been drawn into this work.

Referring to the loose, and we cannot help saying hurtful teachings of too many temperance revivalists, Rev. Charles I. Warren, writing in the New York _Christian Advocate_, says:

"Religious conversion, all are agreed, is the first necessity for all men, and especially for inebriates, as the surest hope of a real and permanent reformation of life. And intemperate men, especially those who become demented rather than demonized, it is well known, are always easily moved by religious influences, even when so drunk that they would wisely be deemed incompetent to execute a will for the disposal of earthly property, and incapable of giving testimony in a court of law.

"Yet, this idea of a spiritual renovation of the heart, while the head is too intoxicated to apprehend a moral obligation, is almost beyond rational belief. It is difficult to conceive that any man, in such a state of voluntarily-induced imbecility, too drunk to hold intelligent converse with men, can be competent to transact business with G.o.d, to receive and answer those calls from the Holy Spirit that decide the eternal destinies of the soul."

And he adds: "We judge instinctively that all men, intemperate or sober, must work out their own salvation with fear, while G.o.d works in them to will and to do."

This is the key-note to the whole subject of spiritual regeneration. It is active co-operation; work, conflict, victory; and this down on the sphere of common life, and in the midst of temptation--not out of the world, but "in the world;" not something done in and for a man while he waits in prayer on G.o.d, but after he has fought his battle with some enemy of his soul, and overcome in the strength which G.o.d has given him in answer to prayer. Only they who have fought and conquered can possess the land and dwell there in safety.

AN UNSOUND AND DANGEROUS DOCTRINE.

In a meeting at which we were present, and where from one to two hundred reformed men were gathered for religious wors.h.i.+p, and for help and counsel, the hymn commencing

"p.r.o.ne to wander, Lord I feel it,"

was sung. At its close, a man rose from his seat and entered his protest against the singing of that hymn any more. It is not true, he said, that the man whom G.o.d has converted feels any p.r.o.neness to wander. He had had the grace of G.o.d in his soul for--we don't remember how many years--and he could testify that the desire to wander from G.o.d's commandments had been wholly removed. He, therefore, repeated his protest against the use of a hymn containing a sentiment so dishonorable to a truly saved Christian. As he sat down, a very young man arose and added the weight of his testimony to the a.s.sertion of his older Christian brother. He also, in answer to prayer, as he confidently a.s.serted, had attained unto that higher life which is not only free from sin, but from even the desire to wander from the ways of holiness.

As we looked into and read the faces of these two men, we sighed for what we saw therein, and pitied them for the peril in which they stood.

But our greater concern was for the poor, weak, almost helpless ones we saw around us, and for the effect of this delusive error which had been so needlessly thrown into their minds. If any of them should rest in the belief that they, too, had, by the grace of G.o.d, been wholly set free from the bondage of sin; that the appet.i.te for drink and the l.u.s.t of all evil had been extinguished, and their p.r.o.neness to wander from G.o.d taken away in simple answer to prayer, then would their danger, we felt, be so imminent as to leave but little room for hope of their standing in the new life. A stumbling-block had been laid in their way over which they must almost surely fall.

We are writing for the help and safety of men for whom there is but little or no hope of rescue from the depths of evil and sensuality into which they have fallen, except in a truly religious life; not a life of mere faith, and sentiment and fancied holiness, but of earnest conflict and daily right living. A life in which not only intemperance is to be shunned, as a sin against G.o.d, but every impure and evil desire of the heart, and every thought and purpose of wrong to the neighbor. And, believing as we do, that G.o.d's grace and power can only be given to those who will take it as active subjects--not mere pa.s.sive recipients--and by using it as if it were their own, avail themselves of its purifying and regenerating influence, we can do no less than question and reject any doctrine that even seems to give a different impression, as delusive and exceedingly dangerous.

To make Gospel temperance the true power of G.o.d unto the salvation of intemperate men, we must have in it, and with it, the Gospel of conflict with evil, the Gospel of daily right living, the Gospel of love to the neighbor and the Gospel of common sense. And these are coming more and more into the work, which is widening and increasing, and every year adding thousands upon thousands to the number of those who are saved from the curse of drink.

CHAPTER XV.

TEMPERANCE COFFEE-HOUSES AND FRIENDLY INNS.

The cure of a drunkard is always attended with peculiar difficulties.

The cost is often great. Sometimes cure is found to be impossible. A hundred may be protected from the ravages of intemperance at the cost of saving one who has fallen a victim to the terrible malady. "An ounce of prevention is worth a pound of cure."

While so much is being done to reform and save the drunkard, the work of prevention has not been forgotten. Great good has been accomplished in this direction through the spread of total-abstinence principles. In this the various temperance organizations have done much, and especially with the rising generation. But, so long as men are licensed by the State to sell intoxicating drinks, the net of the tempter is spread on every hand, and thousands of the weak and unwary are yearly drawn therein and betrayed to their ruin. In our great cities large number of men who have to do business at points remote from their dwellings, are exposed to special temptations. The down-town lunch-room and dining-room have, in most cases, their drinking bars; or, if no bar is visible, the bill of fare offers in too many cases, any kind of intoxicating beverage that may be desired. Thousands of men are, in consequence, yearly led away from sobriety.

Seeing this, efforts have been made during the past few years to establish, cheap temperance coffee-houses, where workingmen and others may get a good noonday lunch, or a morning and evening meal at a trifling cost. In all cases, these have been found of great service to the cause of temperance. A pint mug of excellent coffee, with sugar and milk, and a large, sweet roll, costing five cents, are found to make a far better and healthier lunch than the highly-seasoned hashes and sc.r.a.ps called "free lunches," which must be washed down by a, five or ten-cent gla.s.s of liquor.

THE EXPERIMENT IN PHILADELPHIA.

The success which has attended the establishment of cheap temperance coffee-houses in this city (Philadelphia), is quite remarkable. In the fall of 1874, Joshua L. Baily, one of our active, clear-headed merchants, who had been for many years an earnest temperance man, determined to give the cheap coffee-house experiment a fair trial, cost what it might; for he saw that if it could be made successful, it would be a powerful agency in the work of prevention. He began in a modest way, taking a small store at the corner of Market and Fifteenth Streets, and fitting it up in a neat and attractive manner. With a few pounds of coffee, and a few dozens of rolls, the place was opened, the single attendant, a woman, acting the double part of cook and waiter. For five cents a pint mug of the best Java coffee, with milk and sugar, and a good-sized roll, were furnished.

From the very start "The Workingmen's Central Coffee-House," as Mr.

Baily called it, was successful. In the immediate neighborhood five hundred workmen were employed on the city buildings, and opposite stood the Pennsylvania Railroad freight depot, to which came daily about the same number of men--draymen, teamsters and others. It took but a few days to so crowd the new coffee-room at the usual lunching time as to require an additional a.s.sistant. From day to day the business went on increasing, until more help and larger accommodations became necessary.

Soon a complete kitchen had to be built in the bas.e.m.e.nt, and the adjoining store added, in order to meet the steadily-enlarging demands upon the new establishment. The fame of the good coffee, which was better than most people found at home, spread far and near, and larger and larger numbers of clerks, workingmen and others, turned their steps daily, at lunch time, towards the Central Coffee-House. It was so much better than the poor stuff served in most of the eating-houses; and, with the sweet roll added, so much better than the free lunch and gla.s.s of beer or whisky with which too many had been accustomed to regale themselves.

SIGNAL SUCCESS.

Steadily swelled the tide of custom. Within a year a third store, adjoining, was added. But the enlarged premises soon proved inadequate to the accommodation of the still-increasing crowd.

At this writing "The Central" is from six to seven times larger than when first opened; and there lunch in its rooms, daily, nearly two thousand persons. One room has been fitted up for ladies exclusively, in which from forty to fifty can lunch at one time.

But Mr. Baily looked beyond the cheap coffee and rolls by which he was able to keep so many away from bar-rooms and restaurants where liquor was sold. He believed in other influences and safeguards. And to this end, and at his own cost, he fitted up the various rooms over the seven stores extending along Market Street from Fifteenth to Broad, in which the coffee-rooms are located, and set them apart for various uses. Here is a lecture-hall, capable of seating four hundred persons; a free reading-room, well warmed and lighted and supplied with the best daily newspapers, American and English ill.u.s.trated publications, and the standard periodicals; besides four other rooms that will hold from seventy to one hundred persons, which are used for various meeting purposes, all in connection with temperance. Five regular services are held in the lecture-room every week, viz.: "Bible Reading," on Sunday afternoon; "Temperance Experience meeting," on Monday evening; "Prayer and Praise meeting," Tuesday evening; "Gospel Temperance meeting," on Thursday evening; and "Youths' Temperance meeting," Friday evening.

These meetings are often crowded, and, like the coffee-rooms below, attract audiences made up from every rank in society. At many of these meetings, Mr. Baily presides in person.

Encouraged by the success of this first effort, Mr. Baily opened another cheap coffee-house in the very centre of the wholesale trade of the city, where thousands of clerks, workingmen and merchants were in the habit of resorting for lunch or dinner to the restaurants and bar-rooms in the neighborhood. This, located at No. 31 South Fourth Street, he called "The Model Coffee-House."

CROWDED FROM THE FIRST.

From the first it was crowded even to an uncomfortable extent. The demands of its patrons soon rendered larger quarters a necessity. A new building was erected specially adapted to the purpose, many novel features being introduced which a twelve-month's experience had suggested.

The _new_ "Model" opened June 1st, 1876. Many persons thought it was too large, and that it would never be filled. But it was thronged on the day of opening, and on every day since the demands upon it have been fully up to its capacity. The number lunching here daily is about three thousand.

In the establishment of the coffee-houses there were, of course, many mistakes, the results of inexperience. Many things had to be unlearned as well as many learned. But mistakes were promptly corrected. With the growth of the work, ability to provide for it seemed to keep pace, and modifications in the management were adopted as necessity dictated. Not much was antic.i.p.ated at the commencement beyond furnis.h.i.+ng a mug of coffee and a roll of bread, but it soon became apparent that something more than this was needed. To meet this necessity, the coffee-house bill of fare was greatly extended, and now quite a variety of nutritious and substantial dishes are provided, and each at the uniform price of _five cents_. The main feature--the coffee--is, however, preserved. A full pint mug of the best Java (equal to two ordinary cups) with pure, rich milk and white sugar, and two ounces of either wheat or brown bread, all for _five cents_, is the every-day lunch of many a man who, but for this provision, would be found in the dram shop.

No dish, as we have said, costs over five cents, which is the standard price the year round, whatever the fluctuations of markets may be. In addition to the bread and coffee already mentioned for five cents, the bill of fare comprises puddings of rice, tapioca and corn starch, baked apples dressed with sugar and milk, all sorts of pies (half a pie being given for a portion), mushes of cracked wheat, corn and oatmeal, dumplings, eggs, potatoes, beans, ham, corned beef, liver, "sc.r.a.pple,"

sausage, custards, soups, pickles and, in season, fresh fruits. Of bread, there are Boston and Philadelphia brown, wheat, Philadelphia and Vienna rolls. A pint gla.s.s of milk with a roll, costs five cents; b.u.t.ter three cents, and extra rolls one cent each; so that for ten or fifteen cents a man gets a full luncheon, as every portion of food is equal to a large saucer heaped.

These establishments require, of course, the most methodical, orderly and careful management, with capable matrons at the head of each, and a steward or superintendent to make intelligent purchases. At the "Model Coffee-House," there are nearly fifty employees, and, excepting three or four men, they are girls and women. The upper rooms of the building are for the lodgings, offices, laundry and drawing-room, for the use of the employees. The girls, who are mostly of country birth and training, are thus furnished with a good and safe home, where they have books and music, large and well-furnished chambers, a good table--they dine at one family table in their own dining-room--and have their was.h.i.+ng and ironing done in the house. They are required to be neat and tidy in appearance, respectable and discreet in character and manner.

THE GOOD DONE.

The good that is done through an instrumentality like this can never be fully known. Of those who are drawn into paths of safety, we do not so often hear as of those who are led astray. But enough is already known of the good done by these two coffee-houses to give large encouragement for their establishment in other localities and other cities. Hundreds of young men who had fallen into the dangerous habit of taking a gla.s.s of beer every day with their lunch, now take a fragrant cup of coffee instead, and find themselves better for the change; hundreds more who had begun to feel the insidious encroachments of appet.i.te, have been able to get out of the way of temptation.

The question that naturally arises with all who look practically at this matter is, whether there is any profit in the business of keeping a cheap temperance coffee-house? Can a pint of coffee, with sugar, milk and a two-ounce roll of bread, be furnished for five cents and leave any margin for profit? Mr. Baily's experiment has proved that it can.

FRIENDLY INNS.

But not alone in Philadelphia is the cheap coffee-house to be found.

There are hundreds of them in our various towns and cities, though none on so large a scale as here; and they are rapidly multiplying and doing good. "The Friendly Inn," and "The Holly-Tree Inn," are places somewhat similar in character, but partaking more of the nature of an "inn" than a simple eating-house. These have, usually, a pleasant parlor, with light, and warmth, and books, into which, any one may come and pa.s.s the evening, instead of drifting into a saloon, and where cheap meals and lodgings can be had if needed. In Cleveland, Ohio, Christian temperance work, which is very large and effective, is carried on almost entirely in connection with "Friendly Inns," of which there are five. A chapel, reading-room, sleeping apartments and a cheap restaurant are maintained in connection with each of these inns. The women engaged in the cause of Gospel temperance in that city regard them as most valuable auxiliaries to the spiritual work in which they are engaged. In a large number of cases, they have been the direct means of bringing men in whom few traces of goodness could at first be discerned in such contact with religious influences as to win them over to a better life.