Alcoholism - Gospel Temperance : Part 2

The Curse and the Cure of Strong Drink
by T. S. Arthur

(Page 15 of 20)

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 participant 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 God. 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 God 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 God, their souls made "whiter than snow," not over five or six can today 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 assurance, 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, today, only a small proportionate number can be found out of this great multitude 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,

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 God to stand or fall as he might. No human heart ever felt even the faintest motions of that Divine pity, and compassion, and yearning to save his lost and perishing 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 God; 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 God 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 Savior Jesus Christ; the very power of God 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 hell. But they can never receive it as passive 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 God, 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 God 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.

About the Author

Timothy Shay Arthur (1809 - 1885) was a popular nineteenth-century American author. He is most famous for his temperance novel Ten Nights in a Bar-Room and What I Saw There, which helped demonize alcohol in the eyes of the American public. Virtually forgotten now, Arthur did much to articulate and disseminate the values, beliefs, and habits that defined respectable, decorous middle-class life in antebellum America.